1 Corinthians 9 commentary

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.

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.

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.

1. Am I not free? He confirms by facts what he had stated immediately before, — that he would rather never taste of flesh during his whole life, than give occasion of stumbling to a brother, and, at the same time, he shows that he requires nothing more from them than what he had himself practiced. And, assuredly, natural equity requires that whatever law is imposed by any one upon others, should be submitted to by himself. More especially a Christian teacher should impose upon himself this necessity, that he may have it always in his power to confirm his doctrine by an exemplary life. We know by experience, that it is a very unpleasant thing that Paul required from the Corinthians — to refrain, for the sake of their brethren, from making use of the liberty that was allowed them. He could scarcely have demanded this, if he had not taken the lead and shown them the way. And he had, it is true, promised that he would do this, but, as he might not be believed by all on his simply promising for the future, he makes mention of what he had already done. He brings forward a remarkable instance, in respect of his having denied himself the liberty which he might otherwise have used, purely in order that he might give the false Apostles no occasion for calumniating. He had preferred to earn his food with his own hands, rather than be supported at the expense of the Corinthians, to whom he administered the Gospel.

He treats, however, at great length of the right of the Apostles to receive food and clothing. This he does, partly for the purpose of stirring them up the more to forego many things for the sake of their brethren after his example, because they were unduly tenacious in the retaining of their own rights, and partly for the purpose of exposing more fully in view the unreasonableness of calumniators, who took occasion for reviling from what was anything but blameworthy. He speaks, also, interrogatively, in order to press the matter home more closely. The question — Am I not free? is of a general nature. When he adds — Am I not an Apostle? he specifies a particular kind of liberty. “If I am an Apostle of Christ, why should my condition be worse than that of others?” Hence he proves his liberty on the ground of his being an Apostle.

Have I not seen Jesus Christ? He expressly adds this, in order that he may not be reckoned inferior in any respect, to the other Apostles, for this one thing the malevolent and envious bawled out on all occasions — that he had received from the hands of men whatever he had of the gospel, inasmuch as he had never seen Christ. And, certainly, he had not had converse with Christ while he was in the world, but Christ had appeared to him after his resurrection. It was not a smaller privilege, however, to have seen Christ in his immortal glory, than to have seen him in the abasement of mortal flesh. He makes mention, also, afterwards of this vision, (1 Corinthians 15:8,) and mention is made of it twice in the Acts, (Acts 9:3, and Acts 22:6.) Hence this passage tends to establish his call, because, although he had not been set apart as one of the twelve, there was no less authority in the appointment which Christ published from heaven.

Are not ye my work? He now, in the second place, establishes his Apostleship from the effect of it, because he had gained over the Corinthians to the Lord by the gospel. Now this is a great thing that Paul claims for himself, when he calls their conversion his work, for it is in a manner a new creation of the soul. But how will this correspond with what we had above — that

he that planteth is nothing, and he that watereth is nothing? (1 Corinthians 3:7.)

I answer, that as God is the efficient cause, while man, with his preaching, is an instrument that can do nothing of itself, we must always speak of the efficacy of the ministry in such a manner that the entire praise of the work may be reserved for God alone. But in some cases, when the ministry is spoken of, man is compared with God, and then that statement holds good — He that planteth is nothing, and he that watereth is nothing; for what can be left to a man if he is brought into competition with God? Hence Scripture represents ministers as nothing in comparison with God; but when the ministry is simply treated of without any comparison with God, then, as in this passage, its efficacy is honorably made mention of, with signal encomiums. For, in that case, the question is not, what man can do of himself without God, but, on the contrary, God himself, who is the author, is conjoined with the instrument, and the Spirit’s influence with man’s labor. In other words, the question is not, what man himself accomplishes by his own power, but what God effects through his hands.

2. If I am not an Apostle to others The sum of this tends to the establishing of his authority among the Corinthians, so as to place it beyond all dispute. “If there are those,” says he, “who have doubts as to my Apostleship, to you, at least, it ought to be beyond all doubt, for, as I planted your Church by my ministry, you are either not believers, or you must necessarily recognize me as an Apostle. And that he may not seem to rest in mere words, he states that the reality itself was to be seen, “La verite et l’effet le demonstre;” — “Truth and reality demonstrate it.” because God had sealed his Apostleship by the faith of the Corinthians. Should any one, however, object, that this suits the false Apostles too, who gather disciples to themselves, I answer, that pure doctrine is above all things required, in order that any one may have a confirmation of his ministry in the sight of God from its effect. There is nothing, therefore, here to furnish impostors with matter of congratulation, if they have deceived any of the populace, nay, even nations and kingdoms, by their falsehoods. Although in some cases persons are the occasion of spreading the kingdom of Christ, who, nevertheless, do not preach the gospel sincerely, as is said in Philippians 1:16, it is not without good reason that Paul infers from the fruit of his labor, that he is divinely commissioned: for the structure of the Corinthian Church was such, that the blessing of God could easily be seen shining forth in it, which ought to have served as a confirmation of Paul’s office.

3. My defense. Apart from the principal matter that he has at present in hand, it appears also to have been his intention to beat down, in passing, the calumnies of those who clamored against his call, as if he had been one of the ordinary class of ministers. “I am accustomed,” says he, “to put you forward as my shield, in the event of any one detracting from the honor of my Apostleship.” Hence it follows, that the Corinthians are injurious and inimical to themselves, if they do not acknowledge him as such, for if their faith was a solemn attestation of Paul’s Apostleship, and his defense, against slanderers, the one could not be invalidated without the other falling along with it.

Where others read — those who interrogate me, I have rendered it — those that examine me — for he refers to those who raised a dispute as to his Apostleship. “Ceux qui vouloyent mettre en debat son Apostolat, et le contreroller, comme on dit;” — “Those who were desirous to bring his Apostleship into dispute, and overhale it, as they say.” Latin writers, I confess, speak of a criminal being interrogated The expression is made use of by Suetonius. (Aug. 33.) Reum ita fertur interrogasse. He is said to have interrogated the criminal in such a manner.) — Ed. according to the laws, but the meaning of the word ἀνακρίνειν which Paul makes use of, seemed to me to be brought out better in this way.

4. Have we not power? He concludes from what has been already said, that he had a right to receive food and clothing from them, “Combion qu’il n’en air pus use;” — “Though he had not made use of it.” for Paul ate and drank, but not at the expense of the Church. This, then, was one liberty that he dispensed with. The other was, that he had not a wife — to be maintained, also, at the public expense. Eusebius infers from these words that Paul was married, but had left his wife somewhere, that she might not be a burden to the Churches, but there is no foundation for this, for he might bring forward this, even though unmarried. In honoring a Christian wife with the name of sister, he intimates, first of all, by this, how firm and lovely ought to be the connection between a pious pair, being held by a double tie. Farther he hints at the same time what modesty and honorable conduct ought to subsist between them. Hence, too, we may infer, how very far marriage is from being unsuitable to the ministers of the Church. I pass over the fact, that the Apostles made use of it, as to whose example we shall have occasion to speak ere long, but Paul here teaches, in general terms, what is allowable for all.

5. Even as the other Apostles. In addition to the Lord’s permission, he mentions the common practice of others. And with the view of bringing out more fully the waiving of his right, he proceeds step by step. In the first place, he brings forward the Apostles He then adds, “Nay, even the brethren of the Lord themselves also make use of it without hesitation — nay more, Peter himself, to whom the first place is assigned by consent of all, allows himself the same liberty.” By the brethren of the Lord, he means John and James, who were accounted pillars, as he states elsewhere. (Galatians 2:9.) And, agreeably to what is customary in Scripture, he gives the name of brethren to those who were connected with Him by relationship.

Now, if any one should think to establish Popery from this, he would act a ridiculous part. We confess that Peter was acknowledged as first among the Apostles, as it is necessary that in every society there should always be some one to preside over the others, and they were of their own accord prepared to respect Peter for the eminent endowments by which he was distinguished, as it is proper to esteem and honor all that excel in the gifts of God’s grace. That preeminence, however, was not lordship — nay more, it had nothing resembling lordship. For while he was eminent among the others, still he was subject to them as his colleagues. Farther, it is one thing to have pre-eminence in one Church, and quite another, to claim for one’s self a kingdom or dominion over the whole world. But indeed, even though we should concede everything as to Peter, what has this to do with the Pope? For as Matthias succeeded Judas, (Acts 1:26,) so some Judas might succeed Peter. Nay more, we see that during a period of more than nine hundred years among his successors, or at least among those who boast that they are his successors, there has not been one who was one whit better than Judas. This, however, is not the place to treat of these points. Consult my Institutes. (Volume 3.)

One thing farther must here be noticed, that the Apostles had no horror of marriage, which the Papal clergy so much abominate, as unbecoming the sanctity of their order. But it was after their time that that admirable discovery was made, that the priests of the Lord are polluted if they have intercourse with their lawful wives; and, at length matters came to such a pitch, that Pope Syricius did not hesitate to call marriage “a pollution of the flesh, in which no one can please God.” What then must become of the poor Apostles, who continued in that pollution until death? Here, however, they have contrived a refined subtilty to effect their escape; for they say that the Apostles gave up the use of the marriage bed, but led about their wives with them, that they might receive the fruits of the gospel, or, in other words, support at the public expense. As if they could not have been maintained by the Churches, unless they wandered about from place to place; and farther, as if it were a likely thing that they would run hither and thither of their own accord, and without any necessity, in order that they might live in idleness at the public expense! For as to the explanation given by Ambrose, as referring to other persons’ wives, who followed the Apostles for the purpose of hearing their doctrine, it is exceedingly forced.

7. Who hath gone a warfare at his own charges? It is the present tense that is used The verb is στρατεύεται, goeth a warfare, or serves as a soldier. — Ed as meaning — is accustomed to go a warfare. I have, however, with the view of taking off somewhat of the harshness, rendered it in the preterite. Now, by three comparisons, and these, too, taken from common life, he makes it out that it was allowable for him to live, if he chose, at the public expense of the Church, to show that he assumes nothing to himself but what human nature itself teaches us is reasonable. The first is taken from military law, for soldiers are wont to have their provisions furnished to them at the public expense. The second is taken from vine-dressers, for the husbandman plants a vine — not to throw away his pains, but to gather the fruit. The third is taken from keepers of cattle, for the shepherd does not lay out his labor for nothing, but eats of the milk of the flock — that is, he is supported from the produce. As natural equity points out this as reasonable, who will be so unjust as to refuse sustenance to the pastors of the Church? While it may happen, that some serve as soldiers at their own expense, as, for example, the Romans in ancient times, when no tribute was as yet paid, and there were no taxes, The Roman soldiers received no pay (stipendium) from the public expense until 347 years after the founding of Rome. (See Liv. 4. 59 and 5. 7.) — Ed. this does not militate against Paul’s statement, for he simply takes his argument from common and everywhere received practice.

8. Say I these things as a man? Lest any one should cavil, and say that in the things of the Lord the case is different, and therefore that he had to no purpose brought forward so many comparisons, he now adds, that the very same thing is commanded by the Lord. To speak as a man sometimes means — speaking according to the perverse judgment of the flesh, (as in Romans 3:5.) Here, however, it means — bringing forward only those things that are in common use among men, and are merely current (as they speak) in a human court. Now, that God himself designed that the labors of men should be remunerated by wages, he proves from this, that he prohibits the muzzling of the mouth of the ox that treadeth out the corn; and with the view of applying it to the subject in hand, he says, that God was not concerned as to oxen, but rather had regard to men.

In the first place, it may be asked, Why has he more particularly selected this proof, while he had in the law passages that were much clearer? as for example, Deuteronomy 24:15,

The wages of the hireling shall not remain with thee over night.

If any one, however, will take a nearer view, he will acknowledge that there is more force in this quotation, in which the Lord requires cattle to be taken care of, for from this it is inferred, from the less to the greater, how much equity he requires among men, when he wishes that it should be shown to brute animals. When he says, that God does not take care for oxen, you are not to understand him as meaning to exclude oxen from the care of God’s Providence, inasmuch as he does not overlook even the least sparrow. (Matthew 6:26, and Matthew 10:29.) Nor is it as if he meant to expound that precept allegorically, as some hair-brained spirits take occasion from this to turn everything into allegories. Thus they turn dogs into men, trees into angels, and turn all scripture into a laughing-stock.

Paul’s meaning is simple — that, when the Lord enjoins humanity to oxen, he does not do it for the sake of oxen, but rather from a regard to men, on whose account, too, the very oxen were created. That compassion, therefore, towards oxen should be a stimulus to us to stir up to the exercise of humanity among us, as Solomon says, (Proverbs 12:10,)

The righteous man hath a care over his beast, but the bowels of the wicked are cruel.

Let it then be understood by you, that God is not so concerned for oxen, as to have had merely a regard to oxen in making that law, for he had mankind in view, and wished to accustom them to equity, that they might not defraud the workman of his hire. For it is not the ox that has the principal part in plowing or treading out the corn, but man, by whose industry the ox himself is set to work. Hence, what he immediately adds — He that ploweth, should plow in hope, etc. is an exposition of the precept, as if he had said, that it extends generally to any kind of recompense for labor.

10. Because he that ploweth ought to plow in hope. There is a twofold reading in this passage, even in the Greek manuscripts, but the one that is more generally received is — He that thrasheth, in hope of partaking of his hope At the same time, the one that does not repeat the term hope twice in the second clause appears simpler, and more natural. The common reading is — καὶ ὁ ἀλοῶν τὢς ἐνπίδος αὐτοῦ μετέχειν επ ᾿ ελπίδι, and he that thrasheth in hope should be a partaker of his hope In the other reading, the επ ᾿ ἐλπίδι (in hope) are omitted. The latter is the reading in five ancient and three later MSS. The common reading is construed by Bloomfield as follows — καὶ ὁ ἀλοῶν (ὀφείλει ἀλοᾷν) επ ᾿ ἐλπίδι (τοῦ) μετέχειν τὢς ελπίδος αὐτοῦ “And he that thrasheth ought to thrash in hope to partake of (the fruits of) his hope.” — Ed Hence, if I were at liberty to choose, I would prefer to read it thus: He that ploweth should plow in hope, and he that thrasheth in hope of participating As, however, the most of the Greek manuscripts agree in the former reading, and as the meaning remains the same, I have not ventured to make change upon it. Now he expounds the preceding injunction, and hence he says, that it is an unjust thing that the husbandman should lay out his pains to no purpose in plowing and thrashing, but that the end of his labor is the hope of receiving the fruits. As it is so, we may infer, that this belongs to oxen also, but Paul’s intention was to extend it farther, and apply it principally to men. Now, the husbandman is said to be a partaker of his hope, when he enjoys the produce which he has obtained when reaping, but hoped for when plowing.

11. If we have sown unto you spiritual things There was one cavil remaining — for it might be objected, that labors connected with this life should without doubt have food and clothing as their reward; and that plowing and thrashing yield fruit, of which those that labor in these things are partakers; but that it is otherwise with the gospel, because its fruit is spiritual; and hence the minister of the word, if he would receive fruit corresponding to his labor, ought to demand nothing that is carnal. Lest any one, therefore, should cavil in this manner, he argues from the greater to the less. “Though food and clothing are not of the same nature with a minister’s labors, what injury do you sustain, if you recompense what is inestimable with a thing that is small and contemptible? For in proportion to the superiority of the soul above the body, does the word of the Lord excel outward sustenance, “Et le vestement;” — “And clothing.” inasmuch as it is the food of the soul.”

12. If others assume this power over you Again he establishes his own right from the example of others. For why should he alone be denied what others assumed as their due? For as no one labored more than he among the Corinthians, no one was more deserving of a reward. He does not, however, make mention of what he has done, but of what he would have done in accordance with his right, if he had not of his own accord refrained from using it.

But we have not used this power. He returns now to the point on which the matter hinges — that he had of his own accord given up that power which no one could refuse him, and that he was prepared rather to suffer all things, than by the use of his liberty throw any impediment in the way of the progress of the gospel. He wishes, therefore, that the Corinthians should, after his example, keep this end in view — to do nothing that would hinder or retard the progress of the gospel; for what he declares respecting himself it was their duty to perform according to their station; and he confirms here what he had said previously — that we must consider what is expedient (1 Corinthians 6:12.)

1 Corinthians 9:13-22

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?

13. Nescitis, quod qui sacris operantur, ex sacrario “Des choses qui sont sacrifiees;” — “Of the things that are sacrificed.” edunt? et qui altari ministrant (ad verbum: adstant) altaris sunt participes?

14. Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

14. Sic et Dominns ordinavit, ut qui Evangelium annuntiant, vivant ex Evangelio.

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.

15. Ego autem nullo horum usus sum: neque vero haec scripsi, ut ita mihi fiat: mihi enim satius est mori, quam ut gloriam meam quis exinaniat.

16. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, iflpreach not the gospel!

16. Nam si evangelizavero, non est quod glorier: quandoquidem necessitas mihi incumbit, ut vae sit mihi, si non evangelizem.

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.

17. Si enim volens hoc facio, mercedem habeo: si autem invitus, dispensatio mihi eat credita.

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.

18. Quae igitur mihi merces? ut quum evangelizo, gratuitum impendam Evangelium Christi, ut non abutar potestate mea in Evangelio.

19. For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

19. Liber enim quum essem ab omnibus, servum me omnibus feci, ut plures lucrifaciam.

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;

20. Itaque factus sum Iudaeis tanquam Iudaeus, ut Iudaeos lucrifaciam: iis qui sub Lege erant, tanquam Legi subiectus, ut eos qui erant sub Lege lucrifaciam;

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.

21. his qui sine Lege erant, tanquam exlex, (tametsi non absque Lege, Deo, sed subiectus Legi Christi,) ut eos qui sine Lege erant lucrifaciam.

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.

22. Factus sum infirmis tanquam infirmus, ut infirmos lucrifaciam: omnibus omnis factus sum, ut omnino aliquos servem.

13. Know ye not, Apart from the question that he discusses, he appears to have dwelt the longer in taking notice of this point, with the view of reproaching the Corinthians indirectly for their malignity in allowing the ministers of Christ to be reviled in a matter that was so justifiable. For if Paul had not of his own accord refrained from using his liberty, there was a risk of the progress of the gospel being obstructed. Never would the false Apostles have gained that point, had not ingratitude, to which the Corinthians were already prone, opened up the way for their calumnies. For they ought to have repelled them sharply; but instead of this they showed themselves excessively credulous, so that they would have been prepared to reject the gospel, if Paul had used his right. Such contempt of the gospel, and such cruelty towards their Apostle, deserved to be more severely reproved; but Paul, having found another occasion, touches upon it indirectly and mildly, with his usual modesty, that he may admonish them without affronting them.

Again he makes use of a new comparison, to prove that he had not used the power that he had from the Lord. Nor does he any longer borrow examples from any other source, but shows that this has been appointed by the Lord — that the Churches should provide for the support of their ministers. There are some that think that there are two comparisons in this passage, and they refer the former to the Lord’s priests, and the latter to those that acted as priests to the heathen gods. I am, however, rather of opinion that Paul expresses, as he is accustomed, the same thing by different terms. And, truly, it would have been a weak argument that was derived from the practice of the heathens, among whom the revenues of the priesthood were not devoted to food and clothing, but to magnificent dresses, royal splendor, and profuse luxury. These would, therefore, have been things too remote. I do not call it in question, however, that he has pointed out different kinds of ministerial offices; for there were priests of a higher order, and there were afterwards Levites, who were inferior to them, as is well known; but that is not much to the point.

The sum is this — “The Levitical priests were ministers of the Israelitish Church; the Lord appointed them sustenance from their ministry; hence in ministers of the Christian Church the same equity must be observed at the present day. Now the ministers of the Christian Church are those that preach the gospel.” This passage is quoted by Canonists, when they wish to prove that idle bellies must be fattened up, in order that they may perform their masses; “Et autres brimborioas;” — “And other baubles.” but how absurdly, I leave it to children themselves to judge. Whatever is stated in the Scriptures as to the support to be given to ministers, or the honor that is to be put upon them, they immediately seize hold of it, and twist it to their own advantage. For my part, however, I simply admonish my readers to consider attentively Paul’s words. He argues that pastors, who labor in the preaching of the gospel, ought to be supported, because the Lord in ancient times appointed sustenance for the priests, on the ground of their serving the Church. Hence a distinction must be made between the ancient priesthood and that of the present day. Priests under the law were set apart to preside over the sacrifices, to serve the altar, and to take care of the tabernacle and temple. Those at the present day are set apart to preach the word and to dispense the sacraments. The Lord has appointed no sacrifices for his sacred ministers to be engaged in; “Auiourd’huy;” — “At the present day.” there are no altars for them to stand at to offer sacrifices.

Hence appears the absurdity of those who apply this comparison, taken from sacrifices, to anything else than to the preaching of the gospel. Nay farther, it may be readily inferred from this passage, that all Popish priests, from the head himself to the lowest member, are guilty of sacrilege, who devour the revenues appointed for true ministers, while they do not in any way discharge their duty. For what ministers does the Apostle order to be maintained? Those that apply themselves to the preaching of the gospel. What right then have they to claim for themselves the revenues of the priesthood? “De quel droict s’usurpent ces ventres paresseux le reuenu des benefices, qu’ils appelent?” — “By what right do these lazy bellies claim to themselves the revenue of the benefices, as they call it?” “Because they hum a tune and perform mass.” “Pource qu’ils gringotent des messes et anniuersaires;” — “Because they hum a tune at masses and anniversaries.” But God has enjoined upon them nothing of that sort. Hence it is evident that they seize upon the reward due to others. When, however, he says that the Levitical priests were partakers with the altar, and that they ate of the things of the Temple, he marks out (μετωνυμικῶς) by metonymy, the offerings that were presented to God. For they claimed to themselves the sacred victims entire, and of smaller animals they took the right shoulder, and kidneys and tail, and, besides this, tithes, oblations, and first-fruits. The word ἱερόν, therefore, in the second instance, In the original, the words τα ἱερὰ and τοῦ ἱεροῦ, occur in the same clause, and our Author’s meaning is, that in the second instance the noun ἱερον, denotes the temple. — Ed is taken to mean the Temple.

15. Nor have I written these things As he might seem to be making it his aim, that in future a remuneration should be given him by the Corinthians, he removes that suspicion, and declares that, so far from this being his desire, he would rather die than give occasion for his being deprived of this ground of glorying — that he bestowed labor upon the Corinthians without any reward. Nor is it to be wondered that he set so high a value upon this glorying, inasmuch as he saw that the authority of the gospel in some degree depended upon it. For he would in this way have given a handle to the false apostles to triumph over him. Hence there was a danger, lest the Corinthians, despising him, should receive them with great applause. So much did he prefer, even before his own life, the power of advancing the gospel.

16. For if I preach the gospel. To show how very important it was not to deprive himself of that ground of glorying, he intimates what would have happened, if he had simply discharged his ministry — that he would in this way have done nothing else than what the Lord had enjoined upon him by a strict necessity By doing that, he says, he would have had no occasion for glorying, as it was not in his power to avoid doing it. “Veu qu’il y estoit contraint, et ne pouuoit euiter telle necessite;” — “Inasmuch as he was constrained to it, and could not avoid such a necessity.” It is asked, however, what glorying he here refers to, for he glories elsewhere in his exercising himself in the office of teaching with a pure conscience (2 Timothy 1:3.) I answer, that he speaks of a glorying that he could bring forward in opposition to the false apostles, when they endeavored to find a pretext for reviling, as will appear more fully from what follows.

This is a remarkable statement, from which we learn, in the first place, what, as to ministers, is the nature, and what the closeness of the tie that is involved in their calling, and farther, what the pastoral office imports and includes. Let not the man, then, who has been once called to it, imagine that he is any longer at liberty to withdraw when he chooses, if, perhaps, he is harassed with vexatious occurrences, or weighed down with misfortunes, for he is devoted to the Lord and to the Church, and bound by a sacred tie, which it were criminal to break asunder. As to the second point, That is, the duty which the pastoral office involves. — Ed. he says that a curse was ready to fall upon him, if he did not preach the gospel Why? Because he has been called to it, and therefore is constrained by necessity How, therefore, will any one who succeeds to his office avoid this necessity? What sort of successors, then, have the Apostles in the Pope and the other mitred bishops, who think that there is nothing that is more unbecoming their station, than the duty of teaching!

17. For if I do this thing willingly By reward here is meant what the Latins term operae pretium, recompense for labor, “Ce que nous appelons chef-d’oeuvre;” — “What we call a masterpiece.” The idiomatic phrase, operae pretium, is ordinarily employed by the classical writers to mean — something of importance, or worthwhile. Thus Livy, in his Preface, says: “facturusne operae pretium sim;” — “whether I am about to do a work of importance,” and Cicero (Cat. 4. 8) says: “Operae pretium est;” — “It is worth while.” Calvin, however, seems to make use of the phrase here in a sense more nearly akin to its original and literal signification — recompense for labor — what amply rewarded the self-denial that he had exercised — consisting in the peculiar satisfaction afforded to his mind in reflecting on the part that he had acted. The term made use of by him in his French Translation — chef-d’oeuure (masterpiece) corresponds with the Latin phrase operae pretium in this respect, that a masterpiece is a work, which the successful artist, or workman, sets a value upon, and in which he feels satisfaction, as amply recompensing the pains bestowed. — Ed. and what he had previously termed glorying Others, however, interpret it otherwise — as meaning that a reward is set before all who discharge their duty faithfully and heartily. But, for my part, I understand the man who does this thing willingly, to be the man who acts with such cheerfulness, that, being intent upon edifying, as his one object of desire, he declines nothing that he knows will be profitable to the Church; as, on the other hand, he terms those unwilling, who in their actings submit, indeed, to necessity, but act grudgingly, because it is not from inclination. For it always happens that the man who undertakes any business with zeal, is also prepared of his own accord to submit to everything, which, if left undone, would hinder the accomplishment of the work. Thus Paul, being one that acted willingly, did not teach in a mere perfunctory manner, but left nothing undone that he knew to be fitted to promote and further his doctrine. This then was his recompense for labor, “Son chef-d’oeuure;” — “His masterpiece.” and this his ground of glorying — that he did with readiness of mind forego his right in respect of his applying himself to the discharge of his office willingly and with fervent zeal.

But if unwillingly, a dispensation is committed to me. In whatever way others explain these words, the natural meaning, in my opinion, is this — that God does not by any means approve of the service done by the man who performs it grudgingly, and, as it were, with a reluctant mind. Whenever, therefore, God has enjoined anything upon us, we are mistaken, if we think that we have discharged it aright, when we perform it grudgingly; for the Lord requires that his servants be cheerful, (2 Corinthians 9:7,) so as to delight in obeying him, and manifest their cheerfulness by the promptitude with which they act. In short, Paul means, that he would act in accordance with his calling, only in the event of his performing his duty willingly and cheerfully.

18. What then is my reward? He infers from what goes before, that he has a ground of glorying; in this, that he labored gratuitously in behalf of the Corinthians, because it appears from this, that he applied himself willingly to the office of teaching, inasmuch as he vigorously set himself to obviate all the hindrances in the way of the gospel; and not satisfied with merely teaching, endeavored to further the doctrine of it by every method. This then is the sum. “I am under the necessity of preaching the gospel: if I do it not, wo is unto me, for I resist God’s calling. But it is not enough to preach, unless I do it willingly; for he who fulfils the commandment of God unwillingly, does not act, as becomes him, suitably to his office. But if I obey God willingly, it will in that case be allowable for me to glory. Hence it was necessary for me to make the gospel without charge, that I might glory on good ground.”

Papists endeavor from this passage to establish their contrivance as to works of supererogation. “C’est a dire, d’abondant;” — “That is to say, over and above.” “Paul,” they say, “would have fulfilled the duties of his office by preaching the gospel, but he adds something farther over and above. Hence he does something beyond what he is bound to do, for he distinguishes between what is done willingly and what is done from necessity.” I answer, that Paul, it is true, went a greater length than the ordinary calling of pastors required, because he refrained from taking pay, which the Lord allows pastors to take. But as it was a part of his duty to provide against every occasion of offense that he foresaw, and as he saw, that the course of the gospel would be impeded, if he made use of his liberty, though that was out of the ordinary course, yet I maintain that even in that case he rendered to God nothing more than was due. For I ask: “Is it not the part of a good pastor to remove occasions of offense, so far as it is in his power to do so?” I ask again, “Did Paul do anything else than this?” There is no ground, therefore, for imagining that he rendered to God anything that he did not owe to him, inasmuch as he did nothing but what the necessity of his office (though it was an extraordinary necessity) demanded. Away, then, with that wicked imagination, “Ceste perverse et mal-heureuse imagination;” — “That perverse and miserable fancy.” that we compensate for our faults in the sight of God by works of supererogation. “C’est a dire, lesquelles nous faisons de superabondant;” — “That is to say, what we do over and above.” Nay more, away with the very term, which is replete with diabolical pride. Our Author expresses himself in similar terms elsewhere as to the word merit. See Harmony, vol. 2, p. 197. — Ed. This passage, assuredly, is mistakenly perverted to bear that meaning.

The error of Papists is refuted in a general way in this manner: Whatever works are comprehended under the law, are falsely termed works of supererogation, as is manifest from the words of Christ. (Luke 17:10.)

When ye have done all things that are commanded you, say, We are unprofitable servants: we have done what we were bound to do.

Now we acknowledge that no work is good and acceptable to God, that is not included in God’s law. This second statement I prove in this way: There are two classes of good works; for they are all reducible either to the service of God or to love. Now nothing belongs to the service of God that is not included in this summary: Thou shalt love the Lord with all thy heart, with all thy soul, with all thy strength There is also no duty of love that is not required in that precept — Love thy neighbor as thyself (Mark 12:30, 31.) But as to the objection that is brought forward by Papists, that it is possible for one to be acceptable, if he devotes the tenth part of his income, and infer from this, that if he goes so far as to devote the fifth part, he does a work of supererogation, it is easy to remove away this subtilty. For that the deeds of the pious are approved, is not by any means owing to their perfection, but it is because the imperfection and deficiency are not reckoned to their account. Hence even if they were doing an hundred-fold more than they do, they would not, even in that case, exceed the limits of the duty that they owe.

That I may not abuse my power. From this it appears, that such a use of our liberty as gives occasion of offense, is an uncontrolled liberty and abuse. We must keep, therefore, within bounds, that we may not give occasion of offense. This passage also confirms more fully what I just now touched upon, that Paul did nothing beyond what the duty of his office required, because it was not proper that the liberty, that was allowed him by God, should be in any way abused.

19. Though I was free from all. Εκ πάντων, that is, from all, may be taken either in the neuter gender or in the masculine. If in the neuter, it will refer to things; if in the masculine, to persons I prefer the second He has as yet shown only by one particular instance how carefully he had accommodated himself to the weak. Now he subjoins a general statement, and afterwards enumerates several instances. The general observation is this — that while he was not under the power of any one, he lived as if he had been subject to the inclination of all, and of his own accord subjected himself to the weak, to whom he was under no subjection. The particular instances are these — that among the Gentiles he lived as if he were a Gentile, and among the Jews he acted as a Jew: that is, while among Jews he carefully observed the ceremonies of the law, he was no less careful not to give occasion of offense to the Gentiles by the observance of them.

He adds the particle as, to intimate that his liberty was not at all impaired on that account, for, however he might accommodate himself to men, he nevertheless remained always like himself inwardly in the sight of God. To become all things is to assume all appearances, as the case may require, or to put on different characters, according to the diversity among individuals. As to what he says respecting his being without law and under the law, you must understand it simply in reference to the ceremonial department; for the department connected with morals was common to Jews and Gentiles alike, and it would not have been allowable for Paul to gratify men to that extent. For this doctrine holds good only as to things indifferent, as has been previously remarked.

21. Though not without law to God. He wished by this parenthesis to soften the harshness of the expression, for it might. have seemed harsh at first view to have it said, that he had come to be without law. Hence in order that this might not be taken in a wrong sense, he had added, by way of correction, that he had always kept in view one law — that of subjection to Christ. By this too he hints that odium was excited against him groundlessly and unreasonably, as if he called men to an unbridled licentiousness, while he taught exemption from the bondage of the Mosaic law. Now he calls it expressly the law of Christ, in order to wipe away the groundless reproach, with which the false apostles branded the gospel, for he means, that in the doctrine of Christ nothing is omitted, that might serve to give us a perfect rule of upright. living.

22. To the weak I became as weak Now again he employs a general statement, in which he shows to what sort of persons he accomodated himself, and with what design. He judaized in the presence of the Jews, but not before them all, for there were many headstrong persons, who, under the influence of Pharisaical pride or malice, would have wished that Christian liberty were altogether taken away. To those persons he would never have been so accommodating, for Christ would not have us care for persons of that sort.

Let them alone, (says he,) they are blind, and leaders of the blind. (Matthew 15:14.)

Hence we must accommodate ourselves to the weak, not to the obstinate. The reader will find this sentiment more fully brought out in the Harmony, volume 2, p. 258. — Ed.

Now his design was, that he might bring them to Christ — not that he might promote his own advantage, or retain their good will. To these things a third must be added — that it was only in things indifferent, that are otherwise in our choice, that he accommodated himself to the weak. Now, if we consider how great a man Paul was, who stooped thus far, ought we not to feel ashamed — we who are next to nothing in comparison with him — if, bound up in self, we look with disdain upon the weak, and do not deign to yield up a single point to them? But while it is proper that we should accommodate ourselves to the weak, according to the Apostle’s injunction, and that, in things indifferent, and with a view to their edification, those act an improper part, who, with the view of consulting their own ease, avoid those things that would offend men, and the wicked, too, rather than the weak. Those, however, commit a two-fold error, who do not distinguish between things indifferent and things unlawful, and accordingly do not hesitate, for the sake of pleasing men, to engage in things that the Lord has prohibited. The crowning point, however, of the evil is this — that they abuse this statement of Paul to excuse their wicked dissimulation. But if any one will keep in view these three things that I have briefly pointed out, he will have it easily in his power to refute those persons.

We must observe, also, the word that he makes use of in the concluding clause; “Afin que totalement i’en sauue quelques uns;” — “That I may by all means save some.” for he shows for what purpose he endeavors to gain all — with a view to their salvation. At the same time, he here at length modifies the general statement, unless perhaps you prefer the rendering of the old translation, which is found even at this day in some Greek manuscripts. The rendering of the Vulgate, referred to by Calvin, is — Ut omnes servarem, (That I might save all.) Four ancient Greek MSS. have παντας σώσω, that I might save all The same rendering is given in the Syriac version, and is embraced by Mill, Benzelius, and Bp. Pearce. In Wiclif’s version, (1380,) the rendering is — “To alle men I am made alle things to make alle saaf.” In the Rheims version, (1582,) it is rendered — “That I might saue al.” — Ed For in this place, too, he repeats it — that I may by all means save some “Afin queie sauue tous;” — “That I may save all.” But as the indulgent temper, that Paul speaks of, has sometimes no good effect, this limitation is very suitable — that, although he might not do good to all, he, nevertheless, had never left off consulting the advantage of at least a few. “Le profit et salut pour le moths de quelques uns;” — “The profit and welfare of at least some individuals.”

1 Corinthians 9:23-27

23. And this I do for the gospel’s sake, that I might be partaker there of with you

23. Hoc autem facio propter Evangelium, ut particeps eius fiam.

24. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

24. An nescitis, quod qui in stadium currunt, omnes quidem currunt, sed unus accipit praemium? Sic currite, ut comprehendatis.

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.

25. Porro quicunque certat, per omnia temperans est: “Il s’abstient en toutes choses, ou — vit entierement par regime;” — “He abstains in all things, or — he lives entirely according to prescribed rule.” illi quidem igitur, ut perituram coronam accipiant, nos autem, ut aeternam.

26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

26. Ego itaque sic curro, ut non in incertum: sic pugilem ago, non velut aerem fortens:

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.

27. Verum subigo corpus meum, et in servitutem redigo, ne quo modo fiat, ut, quum aliis praedicaverim, ipse reprobus “Reprouue, ou, trouue non rcceuable;” — “Reprobate, or, found not admissible.” efficiar.

23. That I may become a partaker of it. As the Corinthians might think with themselves, that this was a peculiarity in Paul’s case on the ground of his office, he argues, from the very design of it, that this is common to all Christians. For when he declares, that his aim had been, that he might become a partaker of the gospel, he indirectly intimates, that all who do not act the same part with him are unworthy of the fellowship of the gospel. To become a partaker of the gospel is to receive the fruit of it.

24. Know ye not, that they who run in a race. He has laid down the doctrine, and now, with the view of impressing it upon the minds of the Corinthians, he adds an exhortation. He states briefly, that what they had hitherto attained was nothing, unless they steadfastly persevered, inasmuch as it is not enough to have once entered on the Lord’s way, if they do not strive until they reach the goal, agreeably to that declaration of Christ — He that shall endure unto the end, etc. (Matthew 10:22.) Now he borrows a similitude from the race-course. “De ceux qui conrent a la lice pour quelque pris;” — “From those who run in the race-course for some prize.” For as in that case many descend into the arena, but he alone is crowned who has first reached the goal, so there is no reason why any one should feel satisfied with himself on the ground of his having once entered upon the race prescribed in the gospel, unless he persevere in it until death. There is, however, this difference between our contest and theirs, that among them only one is victorious, and obtains the palm — the man who has got before all the others; “Qui a mieux couru que los antres, et est le premier venu au but;” — “Who has run better than the others, and has come first to the goal.” but our condition is superior in this respect, that there may be many at the same time. “I1 yen pent auoir plusieurs de nons qui soyent couronnez;” — “There may be many of us that are crowned.” For God requires from us nothing more than that we press on vigorously until we reach the goal. “Que nons ne perdions point courage, mais que perscuerions constamment jusques a la fin;” — “That we do not lose heart, but persevere steadfastly unto the end.” Thus one does not hinder another: nay more, those who run in the Christian race are mutually helpful to each other. He expresses the same sentiment in another form in 2 Timothy 2:5,

If any one striveth, he is not crowned, unless he strives lawfully.

So run. Here we have the application of the similitude — that it is not enough to have set out, if we do not continue to run during our whole life. For our life is like a race-course. We must not therefore become wearied after a short time, like one that stops short in the middle of the race-course, but instead of this, death alone must put a period to our running. The particle ὅυτω, (so,) may be taken in two ways. Chrysostom connects it with what goes before, in this manner: as those who run do not stop running until they have reached the goal, so do ye also persevere, and do not stop running so long as you live. It will, however, correspond not inaptly with what follows. “You must not run so as to stop short in the middle of the race-course, but so as to obtain the prize.” As to the term stadium, (race-course,) and the different kinds of races, “Qui estoyent anciennement en vsage;” — “Which were anciently in use.” I say nothing, as these things may be obtained from grammarians, and it is generally known that there were some races on horseback, and others on foot. Nor are these things particularly needed for understanding Paul’s meaning.

25. Now every one that striveth. As he had exhorted to perseverance, it remained to state in what way they must persevere. This second thing he now sets before them by a comparison taken from pugilists; not indeed in every particular, “Non pas qu’il vucille appliquer la similitude en tout et par tout;” — “Not that he meant to apply the similitude out and out.” but in so far as was required by the subject in hand, within which he confines himself — how far they ought to yield to the weakness of the brethren. Now he argues from the less to the greater, that it is an unseemly thing if we grudge to give up our right, inasmuch as the pugilists eating their coliphium, “C’estoit vnc sorte de pain propre pour entretenir et augmenter la force, duquel vsoyent ordinairement les lutteurs et telles gens. Les Grecs le nonmoyent coliphium;” — “This was a kind of bread that was fitted to maintain and increase strength, which was commonly made use of by wrestlers, and persons of that sort. The Greeks call it coliphium.” The term coliphium is supposed to be compounded of κῶλον, a limb, and ιφ, strongly — a means of strengthening the limbs It is defined by Tymme, in his Translation of Calvin on the Corinthians, to be “a kinde of breade whereof the Wrastelers did use in tyme past to eate, to be more strong.” It is made mention of by Juvenal (2. 53.) — Ed and that sparingly and not to the full, voluntarily deny themselves every delicacy, in order that they may have more agility for the combat, and they do this, too, for the sake of a corruptible crown But if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality? Let us not, therefore, think it hard to give up a little of our right. It is well known that wrestlers were contented with the most frugal diet, so that their simple fare has become proverbial.

26. I therefore so run He returns to speak of himself, that his doctrine may have the more weight, on his setting himself forward by way of pattern. What. he says here some refer to assurance of hope — (Hebrews 6:11) — “I do not run in vain, nor do I run the risk of losing my labor, for I have the Lord’s promise, which never deceives.” It rather appears to me, however, that his object is to direct the course of believers straight forward toward the goal, that it may not be wavering and devious. “The Lord exercises us here in the way of running and wrestling, but he sets before us the object at which we ought to aim, and prescribes a sure rule for our wrestling, that we may not weary ourselves in vain.” Now he takes in both the similitudes that he had employed. “I know,” says he, “whither I am running, and, like a skillful wrestler, I am anxious that I may not miss my aim.” Those things ought to kindle up and confirm the Christian breast, so as to devote itself with greater alacrity to all the duties of piety; “Toutes choses concenantes la piete et crainte de Dieu;” — “All things that relate to piety and the fear of God.” for it is a great matter not to wander in ignorance through uncertain windings.

27. But I keep under my body “Mais ie matte et reduy en seruitude mort corps;” — “But I mortify my body, and bring it into servitude.” Budaeus reads Observo; (I keep a watch over;) but in my opinion the Apostle has employed the word ὑπωπιάζειν Its original meaning is to strike under the eye, being compounded of ὑπό, (under,) and ὤψ, (the eye,) to beat black and blue, as the wrestlers were accustomed to do with the cestus (See Arist. Pac. 541.) — Ed here, to mean treating in a servile manner “Manier rudement et d’une faqon seruile;” — “To handle roughly, and in a servile manner.” For he declares that he does not indulge self, but restrains his inclinations — which cannot be accomplished unless the body is tamed, and, by being held back from its inclinations, is habituated to subjection, like a wild and refractory steed. The ancient monks, with a view to yield obedience to this precept contrived many exercises of discipline, for they slept on benches, they forced themselves to long watchings, and shunned delicacies. The main thing, however, was wanting in them, for they did not apprehend why it was that the Apostle enjoins this, because they lost sight of another injunction —

to take no concern for our flesh to fulfill the lusts thereof. (Romans 13:14.)

For what he says elsewhere (1 Timothy 4:8) always holds good — that bodily exercise profiteth little. Let us, however, treat the body so as to make a slave of it, Our author has evidently in view the literal meaning of the original word here used δουλαγωγῶ, I reduce to slavery It is used in this sense by Diodorus Siculus. (12. 24.) — Ed that it may not, by its wantonness, keep us back from the duties of piety; and farther, that we may not indulge it, so as to occasion injury, or offense, to others.

That, when I have preached to others Some explain these words in this way — “Lest, after having taught others with propriety and faithfulness, I should incur the judgment of condemnation in the sight of God by a wicked life.” But it will suit better to view this expression as referring to men, in this way — “My life ought to be a kind of rule to others. Accordingly, I strive to conduct myself in such a manner, that my character and conduct may not be inconsistent with my doctrine, and that thus I may not, with great disgrace to myself, and a grievous occasion of offense to my brethren, neglect those things which I require from others.” It may also be taken in connection with a preceding statement, (1 Corinthians 9:23,) in this way — “Lest I should be defrauded of the gospel, of which others are partakers through means of my labors.”

CHAPTER 10

1 Corinthians 10:1-5

1. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

1. Nolo autem vos ignorare, fratres, quod partes nostri omnes sub nube fuerunt, et omnes mare transierunt.

2. And were all baptized unto Moses in the cloud and in the sea;

2. Et omnes in Mose uterunt baptizati in nube et in mari,

3. And did all eat the same spiritual meat;

3. Et omnes eandem escam spiritualem manducarunt,

4. And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

4. Et omnes eundem biberunt spiritualem potum: bibebant autem e spirituali, quae eos censequebatur, petra. Petra, autem, erat Christus.

5. But with many of them God was not well pleased: for they were overthrown in the wilderness.

5. Verum complures corum grati non fuerant Deo: prostrati enim fuerunt in deserto.

CHAPTER 9

1Co 9:1-27. He Confirms His Teaching as to Not Putting a Stumbling-block in a Brother's Way (1Co 8:13) BY His Own Example in Not Using His Undoubted Rights as an Apostle, so as to Win Men to Christ.

1. Am I not an apostle? am I not free?--The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 8:9, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty.

have I not seen Jesus--corporeally, not in a mere vision: compare 1Co 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Ac 9:7, 17 the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (Ac 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Ac 1:22). The best manuscripts omit "Christ."

ye my work in the Lord--Your conversion is His workmanship (Ep 2:10) through my instrumentality: the "seal of mine apostleship" (1Co 9:2).

2. yet doubtless--yet at least I am such to you.

seal of mine apostleship--Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Ro 15:18, 19; 2Co 12:12), and your gifts conferred by me (1Co 1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Joh 3:33; Ro 4:11).

3. to them that ... examine me--that is, who call in question mine apostleship.

is this--namely, that you are the seal of mine apostleship.

4. Have we not power--Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Co 8:9). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c.

eat and drink--without laboring with our hands (1Co 9:11, 13, 14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2Co 12:13-16).

5. lead about a sister, a wife--that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (1Co 7:26, 32, 35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (1Co 8:9, Margin; 1Co 8:10-13).

as other apostles--implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mt 8:14, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. Clement of Alexandria [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare Eusebius [Eccleiastical History, 3.30].

brethren of the Lord--held in especial esteem on account of their relationship to Jesus (Ac 1:14; Ga 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford makes them literally brothers of Jesus by Joseph and Mary.

Cephas--probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (1Co 1:12; 3:22).

6. Barnabas--long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (Ac 18:3; 20:34; 1Th 2:9; 2Th 3:8).

7. The minister is spiritually a soldier (2Ti 2:3), a vine-dresser (1Co 3:6-8; So 1:6), and a shepherd (1Pe 5:2, 4).

of the fruit--The oldest manuscripts omit "of."

8. as a man--I speak thus not merely according to human judgment, but with the sanction of the divine law also.

9. ox ... treadeth ... corn--(De 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Mi 4:13).

Doth God ... care for oxen?--rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Psa 36:6; Mt 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.

10. altogether--Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, "mainly" or "especially," instead of altogether.

that--"meaning that" [Alford]; literally, "because."

should plough--ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration.

he that thresheth in hope should be partaker of his hope--The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare 1Co 3:6, 9); "he that thresheth," the minister who tends a church already planted.

11. we ... we--emphatical in the Greek. We, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").

12. others--whether true apostles (1Co 9:5) or false ones (2Co 11:20).

we rather--considering our greater labors for you (2Co 11:23).

suffer all things--without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in 1Co 13:7.

lest we ... hinder ... gospel--not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (2Ti 2:4).

13. minister about holy things--the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices.

partakers with the altar--a part of the victims going to the service of the altar, and the rest being shared by the priests (Le 7:6; Nu 18:6, &c.; De 18:1, &c.).

14. Even so--The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6].

preach ... gospel--plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co 9:13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1Co 9:13. Note the same Lord Christ "ordains" the ordinances in the Old and in the New Testaments (Mt 10:10; Lu 10:7).

15. Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support.

I have used none of these things--none of these "powers" or rights which I might have used (1Co 9:4-6, 12).

neither--rather, "Yet I have not written."

so done unto me--literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Co 9:7, 10, 13).

make my glorying void--deprive me of my privilege of preaching the Gospel without remuneration (2Co 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2Co 12:17, 18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Ge 14:22, 23).

16. though I preach ... I have nothing to glory of--that is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare Jr 20:9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching without charge (1Co 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.

17. Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (Ac 9:15; 22:15; 26:16); not of my own natural will, but by the constraining grace of God; (Ro 9:16; 1Ti 1:13-16), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to do," Lu 17:10, but incur the "woe," 1Co 9:16, if I fail in it).

18. What is my reward?--The answer is in 1Co 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more."

of Christ--The oldest manuscripts and versions omit these words.

abuse--rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Co 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.

19. free from all men--that is, from the power of all men.

gain the more--that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19, 20); he therefore repeats it frequently (1Co 9:20-22).

20. I became as a Jew--in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Ac 16:3; 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness.

to them that are under the law, as under the law--in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."

21. To them ... without law--that is, without revealed law: the heathen (compare Ro 2:12 with 1Co 9:15).

as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Ga 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Ac 17:28).

being not without law to God--"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in 1Co 9:20) to Christ"; but uses the milder term, "in ... law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Ga 3:13, 24), but to Him, as the members to the Head (1Co 7:22; Ro 8:1-4; 1Pe 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Ro 7:4-6. To Christ, as man's Head, the Father has properly delegated His authority (Joh 5:22, 27); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (Ga 6:2; compare Ga 5:13).

22. gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians (1Co 8:7) Ro 14:1, "Weak in the faith." Alford thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Ro 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.

by all means ... some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

23. partaker thereof--Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.

24. Know ye not--The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness.

in a race--Greek, "in a race course."

all ... one--Although we knew that one alone could be saved, still it Would be well worth our while to run [Bengel]. Even in the Christian race not "all" who enter on the race win (1Co 10:1-5).

So run, that ye may obtain--said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (2Ti 2:5; compare 1Ti 4:7, 8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; 24:13; Re 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.

25. striveth--in wrestling: a still more severe contest than the foot race.

is temperate--So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18, 19).

corruptible--soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.

incorruptible--(1Pe 1:4; 5:4; Re 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.

26. I--Paul returns to his main subject, his own self-denial, and his motive in it.

run, not as uncertainly--not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (He 12:1, 2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [Bengel].

not as one that beateth the air--instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1Co 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.

27. keep under--literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Ro 8:13; also 1Pe 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work.

my body--the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [Estius] (Ga 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master.

bring it into subjection--or bondage, as a slave or servant led away captive; so the Greek.

preached--literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.

a castaway--failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jr 6:30; 2Co 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.

Am I not an apostle? - It is sufficiently evident that there were persons at Corinth who questioned the apostleship of St. Paul; and he was obliged to walk very circumspectly that they might not find any occasion against him. It appears also that he had given them all his apostolical labors gratis; and even this, which was the highest proof of his disinterested benevolence, was produced by his opposers as an argument against him. "Prophets, and all divinely commissioned men, have a right to their secular support; you take nothing: - is not this from a conviction that you have no apostolical right?" On this point the apostle immediately enters on his own defense.

Am I not an apostle? Am I not free? - These questions are all designed as assertions of the affirmative: I am an apostle; and I am free - possessed of all the rights and privileges of an apostle.

Have I not seen Jesus Christ - From whom in his personal appearance to me, I have received my apostolic commission. This was judged essentially necessary to constitute an apostle. See Act 22:14, Act 22:15; Act 26:16.

Are not ye my work - Your conversion from heathenism is the proof that I have preached with the Divine unction and authority.

Several good MSS. and versions transpose the two first questions in this verse, thus: Am I not free? am I not an apostle? But I cannot see that either perspicuity or sense gains any thing by this arrangement. On the contrary, it appears to me that his being an apostle gave him the freedom or rights to which he refers, and therefore the common arrangement I judge to be the best.

If I be not an apostle unto others - If there be other Churches which have been founded by other apostles; yet it is not so with you.

The seal of mine apostleship are ye - Your conversion to Christianity is God's seal to my apostleship. Had not God sent me, I could not have profited your souls.

The σφραγις or seal, was a figure cut in a stone, and that set in a ring, by which letters of credence and authority were stamped. The ancients, particularly the Greeks, excelled in this kind of engraving. The cabinets of the curious give ample proof of this; and the moderns contend in vain to rival the perfection of those ancient masters.

In the Lord - The apostle shows that it was by the grace and influence of God alone that he was an apostle, and that they were converted to Christianity.

Mine answer to them - Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defense against those who examine me. The words are forensic; and the apostle considers himself as brought before a legal tribunal, and questioned so as to be obliged to answer as upon oath. His defense therefore was this, that they were converted to God by his means. This verse belongs to the two preceding verses.

Have we not power to eat and to drink? - Have we not authority, or right, εξουσιαν, to expect sustenance, while we are labouring for your salvation? Meat and drink, the necessaries, not the superfluities, of life, were what those primitive messengers of Christ required; it was just that they who labored in the Gospel should live by the Gospel; they did not wish to make a fortune, or accumulate wealth; a living was all they desired. It was probably in reference to the same moderate and reasonable desire that the provision made for the clergy in this country was called a living; and their work for which they got this living was called the cure of souls. Whether we derive the word cure from cura, care, as signifying that the care of all the souls in a particular parish or place devolves on the minister, who is to instruct them in the things of salvation, and lead them to heaven; or whether we consider the term as implying that the souls in that district are in a state of spiritual disease, and the minister is a spiritual physician, to whom the cure of these souls is intrusted; still we must consider that such a laborer is worthy of his hire; and he that preaches the Gospel should live by the Gospel.

Have we not power to lead about a sister, a wife - The word εξουσιαν is to be understood here, as above in 1Cor 9:4, as implying authority or right; and authority, not merely derived from their office, but from Him who gave them that office; from the constitution of nature; and from universal propriety or the fitness of things.

When the apostle speaks of leading about a sister, a wife, he means first, that he and all other apostles, and consequently all ministers of the Gospel, had a right to marry. For it appears that our Lord's brethren James and Jude were married; and we have infallible evidence that Peter was a married man, not only from this verse, but from Mat 8:14, where his mother-in-law is mentioned as being cured by our Lord of a fever.

And secondly, we find that their wives were persons of the same faith; for less can never be implied in the word sister. This is a decisive proof against the papistical celibacy of the clergy: and as to their attempts to evade the force of this text by saying that the apostles had holy women who attended them, and ministered to them in their peregrinations, there is no proof of it; nor could they have suffered either young women or other men's wives to have accompanied them in this way without giving the most palpable occasion of scandal. And Clemens Alexandrinus has particularly remarked that the apostles carried their wives about with them, "not as wives, but as sisters, that they might minister to those who were mistresses of families; that so the doctrine of the Lord might without reprehension or evil suspicion enter into the apartments of the women." And in giving his finished picture of his Gnostic, or perfect Christian, he says: εσθιει, και πινει, και γαμει - εικονας εχει τους Αποστολους, He eats, and drinks, and marries - having the apostles for his example. Vid. Clem. Alex. Strom., lib. vii., c. 12.

On the propriety and excellence of marriage, and its superiority to celibacy, see the notes on 1Cor 7:1, etc.

Or I only and Barnabas - Have we alone of all the apostles no right to be supported by our converts? It appears from this,

1. That the apostles did not generally support themselves by their own labor.

2. That Paul and Barnabas did thus support themselves.

Some of the others probably had not a business at which they could conveniently work; but Paul and Barnabas had a trade at which they could conveniently labor wherever they came.

Who goeth a warfare - at his own charges? - These questions, which are all supposed from the necessity and propriety of the cases to be answered in the affirmative, tend more forcibly to point out that the common sense of man joins with the providence of God in showing the propriety of every man living by the fruits of his labor. The first question applies particularly to the case of the apostle, τις στρατευεται ιδιοις οψωνιοις· Does a soldier provide his own victuals? Οψωνιον is used to express the military pay or wages, by the Greek writers; for the Roman soldiers were paid not only in money but in victuals; and hence corn was usually distributed among them. See on Luk 3:14 (note).

Say I these things as a man? - Is this only human reasoning? or does not God say in effect the same things? See note on Rom 6:19.

Thou shalt not muzzle the mouth of the ox - See this largely explained in the note on Deu 25:4 (note).

Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.

And he that thresheth in hope should be partaker of his hope - Instead of ὁ αλοων της ελπιδος αυτου μετεχειν, επ' ελπιδι, many of the best MSS. and versions read the passage thus: ὁ αλοων επ' ελπιδι του μετεχειν· And he who thresheth in hope of partaking. "The words της ελπιδος, which are omitted by the above, are," says Bp. Pearce, "superfluous, if not wrong; for men do not live in hope to partake of their hope, but to partake of what was the object and end of their hope. When these words are left out, the former and latter sentence will be both of a piece, and more resembling each other: for μετεχειν may be understood after the first επ' ελπιδι, as well as after the last." Griesbach has left the words in question out of the text.

If we have sown unto you spiritual things - If we have been the means of bringing you into a state of salvation by the Divine doctrines which we have preached unto you, is it too much for us to expect a temporal support then we give ourselves up entirely to this work? Every man who preaches the Gospel has a right to his own support and that of his family while thus employed.

If others be partakers of this power - If those who in any matter serve you have a right to a recompense for that service, surely we who have served you in the most essential matters have a right to our support while thus employed in your service.

We have not used this power - Though we had this right, we have not availed ourselves of it, but have worked with our hands to bear our own charges, lest any of you should think that we preached the Gospel merely to procure a temporal support, and so be prejudiced against us, and thus prevent our success in the salvation of your souls.

They which minister about holy things - All the officers about the temple, whether priests, Levites, Nethinim, etc., had a right to their support while employed in its service. The priests partook of the sacrifices; the others had their maintenance from tithes, first fruits, and offerings made to the temple; for it was not lawful for them to live on the sacrifices. Hence the apostle makes the distinction between those who minister about holy things and those who wait at the altar.

Even so hath the Lord ordained - This is evidently a reference to our Lord's ordination, Mat 10:10 : The workman is worthy of his meat. And Luk 10:7 : For the laborer is worthy of his hire. And in both places it is the preacher of the Gospel of whom he is speaking. It was a maxim among the Jews, "that the inhabitants of a town where a wise man had made his abode should support him, because he had forsaken the world and its pleasures to study those things by which he might please God and be useful to men." See an ordinance to this effect in the tract Shabbath, fol. 114.

Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.

For though I preach the Gospel - I have cause of glorying that I preach the Gospel free of all charges to you; but I cannot glory in being a preacher of the Gospel, because I am not such either by my own skill or power. I have received both the office, and the grace by which I execute the office, from God. I have not only his authority to preach, but that authority obliges me to preach; and if I did not, I should endanger my salvation: yea, wo is unto me, if I preach not the Gospel. As every genuine preacher receives his commission from God alone, it is God alone who can take it away. Wo to that man who runs when God has not sent him; and wo to him who refuses to run, or who ceases to run, when God has sent him.

For if I do this thing willingly - If I be a cordial co-operator with God, I have a reward, an incorruptible crown, 1Cor 9:25. Or, if I freely preach this Gospel without being burthensome to any, I have a special reward; but if I do not, I have simply an office to fulfill, into which God has put me, and may fulfill it conscientiously, and claim my privileges at the same time; but then I lose that special reward which I have in view by preaching the Gospel without charge to any.

This and the 18th verse have been variously translated: Sir Norton Knatchbull and, after him, Mr. Wakefield translate the two passages thus: For if I do this willingly, I have a reward; but if I am intrusted with an office without my consent? what is my reward then? to make the Gospel of Christ, whilst I preach it, without charge, in not using to the utmost my privileges in the Gospel.

Others render the passage thus: But if I do it merely because I am obliged to it, I only discharge an office that is committed to me, 1Cor 9:18. For what then shall I be rewarded? It is for this, that, preaching the Gospel of Christ, I preach it freely, and do not insist on a claim which the Gospel itself gives me.

That I abuse not my power - I am inclined to think that καταχρησασθαι is to be understood here, not in the sense of abusing, but of using to the uttermost - exacting every thing that a man can claim by law. How many proofs have we of this in preachers of different denominations, who insist so strongly and so frequently on their privileges, as they term them, that the people are tempted to believe they seek not their souls' interests, but their secular goods. Such preachers can do the people no good. But the people who are most liable to think thus of their ministers, are those who are unwilling to grant the common necessaries of life to those who watch over them in the Lord. For there are such people even in the Christian Church! If the preachers of the Gospel were as parsimonious of the bread of life as some congregations and Christian societies are of the bread that perisheth, and if the preacher gave them a spiritual nourishment as base, as mean, and as scanty as the temporal support which they afford him, their souls must without doubt have nearly a famine of the bread of life.

For though I be free - Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I were the slave of the public.

Unto the Jews I became as a Jew - In Act 16:3, we find that for the sake of the unconverted Jews he circumcised Timothy. See the note on Act 16:3.

To them that are under the law - To those who considered themselves still under obligation to observe its rites and ceremonies, though they had in the main embraced the Gospel, he became as if under the same obligations; and therefore purified himself in the temple, as we find related, Act 21:26 (note).

After the first clause, to them that are under the law as under the law, the following words, μη ων αυτος ὑπο νομον, not being myself under the law, are added by ABCDEFG, several others; the later Syriac, Sahidic, Armenian, Vulgate, and all the Itala; Cyril, Chrysostom, Damascenus, and others; and on this evidence Griesbach has received them into the text.

To them that are without law - The Gentiles, who had no written law, though they had the law written in their hearts; see on Rom 2:15 (note).

Being not without law to God - Instead of Θεῳ, To God, and Χριστῳ, To Christ, the most important MSS. and versions have Θεου, Of God, and Χριστου, Of Christ; being not without the law of God, but under the law of Christ.

Them that are without law - Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Jewish religion were concerned, he might conform himself to them, not observing such rites and ceremonies, as it is well known that they disregarded them; for the doctor cannot see how the apostle could conform himself in any thing to them that were without law, i.e. the heathen. But,

1. It is not likely that the apostle could conform himself to the Sadducees; for what success could he expect among a people who denied the resurrection, and consequently a future world, a day of judgment, and all rewards and punishments?

2. He might among the heathen appear as if he were not a Jew, and discourse with them on the great principles of that eternal law, the outlines of which had been written in their hearts, in order to show them the necessity of embracing that Gospel which was the power of God unto salvation to every one that believed.

To the weak became I as weak - Those who were conscientiously scrupulous, even in respect to lawful things.

I am made all things to all men - I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation on the example of St. Paul, attend to the end he had in view, and the manner in which he pursued that end. It was not to get money, influence, or honor, but to save Souls! It was not to get ease but to increase his labors. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls!

A parallel saying to this of St. Paul has been quoted from Achilles Tatius, lib. v., cap. xix., where Clitophon says, on having received a letter from Leucippe: Τουτοις εντυχων παντα εγινομην ὁμου, ανεφλεγομην, ωχριων, εθαυμαζον, ηπιστουν, εχαιρον, ηχθομην· "When I read the contents, I became all things at once; I was inflamed, I grew pale, I was struck with wonder; I doubted, I rejoiced, became sad." The same form of speech is frequent among Greek writers. I think this casts some light on the apostle's meaning.

That I might by all means save some - On this clause there are some very important readings found in the MSS. and versions. Instead of παντως τινας σωσω, that I might by all means save some; παντας σωσω, that I might save all, is the reading of DEFG, Syriac, Vulgate, Ethiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers, because it is more agreeable to St. Paul's meaning here, and exactly agrees with what he says, 1Cor 10:33, and makes his design more extensive and noble. Wakefield also prefers this reading.

And this I do for the Gospel's sake - Instead of τουτο, this, παντα, all things, (I do all things for the Gospel's sake), is the reading of ABCDEFG, several others, the Coptic, Ethiopic, Vulgate, Itala, Armenian, and Sahidic; the two latter reading ταυτα παντα, all these things.

Several of the fathers have the same reading, and there is much reason to believe it to be genuine.

That I might be partaker thereof with you - That I might attain to the reward of eternal life which it sets before me; and this is in all probability the meaning of το ευαγγελιον, which we translate the Gospel, and which should be rendered here prize or reward; this is a frequent meaning of the original word, as may be seen in my preface to St. Matthew: I do all this for the sake of the prize, that I may partake of it with you.

They which run in a race run all - It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian games. The exercises were running, wrestling, boxing, throwing the discus or quoit, etc.; to the three first of these the apostle especially alludes.

But one receiveth the prize? - The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran; in this, if all run, all will receive the prize; therefore he says, So run that ye may obtain. Be as much in earnest to get to heaven as others are to gain their prize; and, although only one of them can win, all of you may obtain.

Is temperate in all things - All those who contended in these exercises went through a long state and series of painful preparations. To this exact discipline Epictetus refers, cap. 35: Θελεις Ολυμπια νικησαι; Δει σ' ευτακτειν, αναγκοτροφειν, απεχεσθαι, πεμματων, γυμναζεσθαι προς αναγκην εν ὡρα τεταγμενη, εν καυματι, εν ψυχει, μη ψυχρον πινειν, μη οινον ὡς ετυχεν· ἁπλως, ὡς ιατρῳ, παραδεδωκεναι σεαυτον τῳ επιστατη· ειτα εις τον αγωνα παρερχεσθαι· κ. τ. λ. "Do you wish to gain the prize at the Olympic games? - Consider the requisite preparations and the consequences: you must observe a strict regimen; must live on food which you dislike; you must abstain from all delicacies; must exercise yourself at the necessary and prescribed times both in heat and in cold; you must drink nothing cooling; take no wine as formerly; in a word, you must put yourself under the directions of a pugilist, as you would under those of a physician, and afterwards enter the lists. Here you may get your arm broken, your foot put out of joint, be obliged to swallow mouthfuls of dust, to receive many stripes, and after all be conquered." Thus we find that these suffered much hardships in order to conquer, and yet were uncertain of the victory.

Horace speaks of it in nearly the same way: -

Qui studet optatam cursu contingere metam,

Multa tulit fecitque puer: sudavit et alsit:

Abstinuit Venere et Baccho.

De Arte Poet., ver. 412.

A youth who hopes the Olympic prize to gain,

All arts must try, and every toil sustain;

Th' extremes of heat and cold must often prove;

And shun the weakening joys of wine and love.

Francis.

These quotations show the propriety of the apostle's words: Every man that striveth for the mastery, παντα εγκρατευεται, is temperate, or continent, in all things.

They do it to obtain a corruptible crown - The crown won by the victor in the Olympian games was made of the wild olive; in the Pythian games of laurel; in the Nemean games of parsley; and in the Isthmian games of the pine. These were all corruptible, for they began to wither as soon as they were separated from the trees, or plucked out of the earth. In opposition to these, the apostle says, he contended for an incorruptible crown, the heavenly inheritance. He sought not worldly honor; but that honor which comes from God.

I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize.

The word αδηλως, which we translate uncertainly, has other meanings.

1. It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it.

2. It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve; the apostle knew that the eyes of all were fixed upon him.

1. His false brethren waited for his halting:

2. The persecuting Jews and Gentiles longed for his downfall:

3. The Church of Christ looked on him with anxiety: And he acted in all things as under the immediate eye of God.

Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air.

1. When in practising for the combat they threw their arms and legs about in different ways, thus practising the attitudes of offense and defense. This was termed σκιαμαχια, fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match: -

Talis prima Dares caput altum in praelia tollit,

Ostenditque humeros latos, alternaque jactat

Brachia protendens, et verberat ictibus auras.

Aen. v., ver. 375.

Thus, glorying in his strength, in open view

His arms around the towering Dares threw;

Stalked high, and laid his brawny shoulders bare,

And dealt his whistling blows in empty air.

Pitt.

2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place, and which the others were obliged to exert themselves to prevent as much as if they had been really intended, and by these means some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow.

3. Pugilists were said to beat the air when they had to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and sometimes overturning himself in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told Aeneid. v., ver. 426, etc., and which will give us a proper view of the subject to which the apostle alludes: viz. boxing at the Isthmian games.

Constitit in digitos extemplo arrectus uterque,

Brachiaque ad superas interritus extulit auras.

Abduxere retro longe capita ardua ab ictu;

Immiscentque manus manibus, pugnamque lacessunt.

Ille (Dares) pedum melior motu, fretusque juventa;

Hic (Entellus) membris et mole valens; sed tarda trementi

Genua labant, vastos quatit aeger anhelitus artus.

Multa viri nequicquam inter se vulnera jactant,

Multa cavo lateri ingeminant, et pectore vasto

Dant sonitus; erratque aures et tempora circum

Crebra manus; duro crepitant sub vulnere malae,

Stat gravis Entellus, nisuque immotus eodem,

Corpore tela modo atque oculis vigilantibus exit.

Ille, velut celsam oppugnat qui molibus urbem,

Aut montana sedet circum castella sob armis;

Nunc hos, nunc illos aditus, omnemque pererrat

Arte locum, et variis assultibus irritus urget.

Ostendit dextram insurgens Entellus, et alte

Extulit: ille ictum venientem a vertice velox

Praevidit, celerique elapsus corpore cessit.

Entellus Vires In Ventum Effudit; et ultro

Ipse gravis, graviterque ad terram pontere vasto

Concidit: ut quondam cava concidit, aut Erymantho,

Aut Ida in magna, radicibus eruta pinus. -

Consurgunt studiis Teucri et Trinacria pubes;

It clamor coelo: primusque accurrit Acestes,

Aequaevumque ab humo miserans attollit amicum.

At non tardatus casu, neque territus heros,

Acrior ad pugnam redit, ac vim suscitat ira:

Tum pudor incendit vires, et conscia virtus;

Praecipitemque Daren ardens agit aequore toto;

Nunc dextra ingeminans ictus, nunc ille sinistra

Nec mora, nec requies: quam multa grandine nimbi

Culminibus crepitant; sic densis ictibus heros

Creber utraque manu pulsat versatque Dareta.

Both on the tiptoe stand, at full extent;

Their arms aloft, their bodies inly bent;

Their heads from aiming blows they bear afar,

With clashing gauntlets then provoke the war.

One (Dares) on his youth and pliant limbs relies;

One (Entellus) on his sinews, and his giant size.

The last is stiff with age, his motions slow;

He heaves for breath, he staggers to and fro. -

Yet equal in success, they ward, they strike;

Their ways are different, but their art alike.

Before, behind, the blows are dealt; around

Their hollow sides the rattling thumps resound;

A storm of strokes, well meant, with fury flies,

And errs about their temples, ears, and eyes:

Nor always errs; for oft the gauntlet draws

A sweeping stroke along the crackling jaws.

Hoary with age, Entellus stands his ground;

But with his warping body wards the wound;

His head and watchful eye keep even pace,

While Dares traverses and shifts his place;

And, like a captain who beleaguers round

Some strong-built castle, on a rising ground,

Views all the approaches with observing eyes;

This, and that other part, in vain he tries,

And more on industry than force relies.

With hands on high, Entellus threats the foe;

But Dares watched the motion from below,

And slipped aside, and shunned the long descending blow.

Entellus wastes his forces on the wind;

And thus deluded of the stroke designed,

Headlong and heavy fell: his ample breast,

And weighty limbs, his ancient mother pressed.

So falls a hollow pine, that long had stood

On Ida's height or Erymanthus' wood. -

Dauntless he rose, and to the fight returned;

With shame his cheeks, his eyes with fury burned:

Disdain and conscious virtue fired his breast,

And, with redoubled force, his foe he pressed;

He lays on loads with either hand amain,

And headlong drives the Trojan o'er the plain,

Nor stops, nor stays; nor rest, nor breath allows;

But storms of strokes descend about his brows;

A rattling tempest, and a hail of blows.

Dryden.

To such a combat as this the apostle most manifestly alludes: and in the above description the reader will see the full force and meaning of the words, So fight I, not as one that beateth the air - I have a real and a deadly foe; and as I fight not only for my honor but for my life, I aim every blow well, and do execution with each.

No man, who had not seen such a fight, could have given such a description as that above; and we may fairly presume that when Virgil was in Greece he saw such a contest at the Isthmian games, and therefore was enabled to paint from nature.

Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector, who, by his agility and skill, (Poetice by Apollo), eluded the blow: - Τρις μεν επιτ' επορουσε ποδαρκης διος Αχιλλευς Εγχεΐ χαλκειῳ, τρις δ' ηερα τυψε βαθειαν.

Iliad, lib. xx., ver. 445

Thrice struck Pelides with indignant heart,

Thrice, in impressive air, he plunged the dart. -

Pope.

But I keep under my body, etc. - This is an allusion, not only to boxers, but also to wrestlers in the same games, as we learn from the word ὑπωπιαζω, which signifies to hit in the eyes; and δουλαγωγω, which signifies to trip, and give the antagonist a fall, and then keep him down when he was down, and having obliged him to acknowledge himself conquered, make him a slave. The apostle considers his body as an enemy with which he must contend; he must mortify it by self-denial, abstinence, and severe labor; it must be the slave of his soul, and not the soul the slave of the body, which in all unregenerate men is the case.

Lest - having preached to others - The word κηρυξας, which we translate having preached, refers to the office of the κηρυξ, or herald, at these games, whose business it was to proclaim the conditions of the games, display the prizes, exhort the combatants, excite the emulation of those who were to contend, declare the terms of each contest, pronounce the name of the victors, and put the crown on their heads. See my observations on this office in the notes at Mat 3:17.

Should be a castaway - The word αδοκιμος signifies such a person as the βραβευται, or judges of the games, reject as not having deserved the prize. So Paul himself might be rejected by the great Judge; and to prevent this, he ran, he contended, he denied himself, and brought his body into subjection to his spirit, and had his spirit governed by the Spirit of God. Had this heavenly man lived in our days, he would by a certain class of people have been deemed a legalist; a people who widely differ from the practice of the apostle, for they are conformed to the world, and they feed themselves without fear.

On the various important subjects in this chapter I have already spoken in great detail; not, indeed, all that might be said, but as much as is necessary. A few general observations will serve to recapitulate and impress what has been already said.

1. St. Paul contends that a preacher of the Gospel has a right to his support; and he has proved this from the law, from the Gospel, and from the common sense and consent of men. If a man who does not labor takes his maintenance from the Church of God, it is not only a domestic theft but a sacrilege. He that gives up his time to this labor has a right to the support of himself and family: he who takes more than is sufficient for this purpose is a covetous hireling. He who does nothing for the cause of God and religion, and yet obliges the Church to support him, and minister to his idleness, irregularities, luxury, avarice, and ambition, is a monster for whom human language has not yet got a name.

2. Those who refuse the laborer his hire are condemned by God and by good men. How liberal are many to public places of amusement, or to some popular charity, where their names are sure to be published abroad; while the man who watches over their souls is fed with the most parsimonious hand! Will not God abate this pride and reprove this hard-heartedness?

3. As the husbandman plows and sows in hope, and the God of providence makes him a partaker of his hope, let the upright preachers of God's word take example and encouragement by him. Let them labor in hope; God will not permit them to spend their strength for nought. Though much of their seed, through the fault of the bad ground, may be unfruitful, yet some will spring up unto eternal life.

4. St. Paul became all things to all men, that he might gain all. This was not the effect of a fickle or man-pleasing disposition; no man was ever of a more firm or decided character than St. Paul; but whenever he could with a good conscience yield so as to please his neighbor for his good to edification, he did so; and his yielding disposition was a proof of the greatness of his soul. The unyielding and obstinate mind is always a little mind: a want of true greatness always produces obstinacy and peevishness. Such a person as St. Paul is a blessing wherever he goes: on the contrary, the obstinate, hoggish man, is either a general curse, or a general cross; and if a preacher of the Gospel, his is a burthensome ministry. Reader, let me ask thee a question: If there be no gentleness in thy manners, is there any in thy heart? If there be little of Christ without, can there be much of Christ within?

5. A few general observations on the Grecian games may serve to recapitulate the subject in the four last verses.

1. The Isthmian games were celebrated among the Corinthians; and therefore the apostle addresses them, 1Cor 9:24 : Know ye not, etc.

2. Of the five games there used, the apostle speaks only of three.

Running; 1Cor 9:24 : They which run in a race; and 1Cor 9:26 : I therefore so run, not as uncertainly.

Wrestling, 1Cor 9:25 : Every man that striveth; ὁ αγωνιζομενος, he who wrestleth.

Boxing, 1Cor 9:26, 1Cor 9:27 : So fight I, not as one that beateth the air; οὑτω πυκτευω, so fist I, so I hit; but I keep my body under; ὑπωπιαζω, I hit in the eye, I make the face black and blue.

3. He who won the race by running was to observe the laws of racing - keeping within the white line which marked out the path or compass in which they ran; and he was also to outrun the rest, and to come first to the goal; otherwise he ran uncertainly, 1Cor 9:24, 1Cor 9:26, and was αδοκιμος, one to whom the prize could not be judged by the judges of the games.

4. The athletic combatants, or wrestlers, observed a set diet. See the quotation from Epictetus, under 1Cor 9:25. And this was a regimen both for quantity and quality; and they carefully abstained from all things that might render them less able for the combat; whence the apostle says they were temperate in all things, 1Cor 9:25.

5. No person who was not of respectable family and connections was permitted to be a competitor at the Olympic games. St. Chrysostom, in whose time these games were still celebrated, assures us that no man was suffered to enter the lists who was either a servant or a slave, ουδεις αγωνιζεται δουλος, ουδεις στρατευεται οικετης· and if any such was found who had got himself inserted on the military list, his name was erased, and he was expelled and punished. Αλλ' εαν ἁλῳ δουλος ων, μετα τιμωριας εκβαλλεται του των στρατιωτων καταολου. To prevent any person of bad character from entering the list at the Olympic games, the kerux, or herald, was accustomed to proclaim aloud in the theater when the combatant was brought forth: Μη τις τουτου κατηγορει; ὡστε αυτον αποσκευασαμενον της δουλειας την ὑποψιαν οὑτως εις τους αγωνας εμβηναι· Who can accuse this man? For which he gives this reason: "that being free from all suspicion of being in a state of slavery, (and elsewhere he says of being a thief, or of corrupt morals), he might enter the lists with credit." Chrysost. Homil. in Inscript. Altaris, etc., vol. iii. page 59, Edit. Benedict.

6. The boxers used to prepare themselves by a sort of σκιαμαχια, or going through all their postures of defense and attack when no adversary was before them. This was termed beating the air, 1Cor 9:26; but when such came to the combat, they endeavored to blind their adversaries by hitting them in the eye, which is the meaning of ὑπωπιαζειν, as we have seen under 1Cor 9:27.

7. The rewards of all these exercises were only a crown made of the leaves of some plant, or the bough of some tree; the olive, bay, laurel, parsley, etc., called here by the apostle φθαρτον στεφανον, a corruptible, withering, and fading crown; while he and his fellow Christians expected a crown incorruptible and immortal, and that could not fade away.

8. On the subject of the possibility of St. Paul becoming a castaway, much has been said in contradiction to his own words. He most absolutely states the possibility of the case: and who has a right to call this in question? The ancient Greek commentators, as Whitby has remarked, have made a good use of the apostle's saying, Ει δε Παυλος τουτο δεδοικεν ὁ τοσουτους διδαξας, τι αν ειποιμεν ἡμεις; "If Paul, so great a man, one who had preached and labored so much, dreaded this, what cause have we to fear lest this should befall us?"

9. On the necessity of being workers together with God, in order to avoid apostasy, Clemens Alexandrinus has some useful observations in his Stromata, lib. vii., page 448, Edit. Oberthur: Ὡς δε, says he, ὁ ιατρος ὑγειαν παρεχεται τοις συνεργουσι προς ὑγειαν, οὑτως και ὁ Θεος την αΐδιον σωτηριαν τοις συνεργουσι προς γνωσιν τε και ευπραγιαν· "As a physician gives health to those who cooperate with him in their cure; so God also gives eternal salvation to them who are workers together with him in knowledge and a godly life." "Therefore," says he, "it is well said among the Greeks, that when a certain wrestler, who had long inured his body to manly exercises, was going to the Olympic games, as he was passing by the statue of Jupiter he offered up this prayer: Ει παντα, ω Ζευ, δεοντως μοι τα προς τον αγωνα ταρεσκευασται, αποδος φερων δικαιως την νικην εμοι· 'O Jupiter, if I have performed every thing as I ought in reference to this contest, grant me the victory!'" May we not feel something of this spirit in seeking the kingdom of God? And can any thing of this kind be supposed to derogate from the glory of Christ? St. Paul himself says, if a man contend for the mastery, yet is he not crowned except he strive lawfully. Shall we pretend to be wiser than the apostle; and say, that we may gain the crown, though we neither fight the good fight nor finish the course?

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, 1Co 9:1 - 3: his apostolical liberty, 1Co 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.

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.

My answer to them who examine me - Concerning my apostleship. Is this - Which I have now given.

Have we not power - I and my fellowlabourers. To eat and to drink - At the expense of those among whom we labour.

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, That St. Peter continued to live with his wife after he became an apostle: That he had no rights as an apostle which were not common to St. Paul.

To forbear working - With our hands.

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.

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.

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. Deut 25:4

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?

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.

Matt 10:10

It were better for me to die than - To give occasion to them that seek occasion against me, 2Cor 11:12.

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.

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.

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?

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, Gal 2:14.

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.

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.

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!

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!

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.

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.

1 AM I not an Apostle? , am I not free? , have not I seen Jesus Christ our Lord? , are not you my work in the Lord? .

Some that are puffed up or [illegible: 1 letter]educed, will, it may be, deny that I am an Apostle, a Preacher of the Gospel of the greatest eminency, immediately sent out by Christ to preach his Gospel, but will any of you deny it?

Have not I the same liberty that any of you have in things wherein the Law of God hath no more determined me than you? What Charter of liberty hath God given to any of you more than he hath to me?

Have I not seen Jesus Christ? Acts 10.41. Did not I see Christ in my going to Damascus? Acts 9.5. And when I was in my ecstasie? Acts 22.13, 14. When I was rapt into the third Heavens? 2 Cor. 12.1, 2. In prison? Acts 23.11. He was the only Apostle we read of, who saw Christ after his Ascension.

If others will not look upon me as an Apostle, God having wrought nothing upon their Souls by my Ministry, yet you whose Faith is my work, though in the Lord, as the principal efficient Cause, yet by me as Gods instrument, cannot deny me to be so, if my having seen Jesus Christ, and being immediately sent out by him, be not enough to prove me so to you, yet the effects of my Ministry upon you puts it past your denial.

In the greater part of this Chapter, the Apostle proceedeth in his former discourse, not speaking particularly to the case of eating meat offered to Idols, but to the general point, viz. That it is our duty to abate of our liberty, when we see we cannot use it without harm to other Christians. And here he proposeth to them his own example, who had restrained himself in three things, to two of which he had a liberty, and yet avoided it, and that not to prevent their sinning, but only their suffering, and that too only by being by him over-burthened; 1. As to eating and drinking. 2. Abstaining from marriage, by which he might have been more chargeable to them. 3. Requiring maintenance of them for his labour amongst them. As to both which he declares he had from Gods Law a liberty, but had forborn to use that part from which the Church in that state might be prejudiced.

Marginal references: Chap. 15.8.; Chap. 4.15.

2 If I be not an apostle unto others, yet doubtless I am to you : for the seal of my apostleship are ye in the Lord .

He had, v. 1. told them they were his work in th[illegible: 1 letter] Lord; from whence he concludes here, That he was an Apostle, that is, one sent of Christ to them for the good of their Souls, whatever he was to others.

You, saith he, as to your selves at least are the Seal of my Apostolical Office, it hath a confirmation in you by the effect, as the writing is confirmed by the seal. For how can you think, that the blessing of the Lord should go along with my preaching, to turn you from Pagan Idolatry, and your lewd courses of life to the true Christian Religion, and to an holy life and conversation, if God had not sent me. There is no such Argument to prove a Minister sent of Christ, as the success of his Ministry in the conversion of Souls unto God. It is true, we cannot conclude, That a Minister is no true Minister, if he be able to produce no such seals of his calling. For the spiritual seed may for a time lie under the clods, and changes may be wrought in hearts, which are not published to the world: and even Isaiah may be sent to make the hearts of people fat. But where those seals can be produced, it is a most certain sign, that the Minister is a true Minister, that is, one sent of God; for he could be no instrument to do such works, if God were not with him: and if God had not sent him, he would not be with him so blessing his Ministry; yet it is possible the man may have his personal errours: For though some men doubt, whether an instance can be given of one openly and scandalously wicked, whom God ever honoured to be his instrument to convert Souls, yet it would be rashly affirmed by any to say, That Iudas (though a son of perdition, but not scandalous till the last) was an instrument to convert none.

Marginal references: 2 Cor. 12.1[illegible: 1 letter]

3 Mine answer to them that do examine me is this .

These words may be understood in a double reference: either to what went before, then the sense is this: To those that examine me about my Apostleship, this is [illegible: 1 word] answer; That I have seen the Lord, That you are my work in the Lord, and the Seal of my Ministry. Or with reference to the words that follow, then the sense is this: If any man examine me, how I my self practise the Doctrine which I preach to others, and determine my self as to my liberty for the good and profit of others? I give them the following answer.

4 Have we not power to eat and to drink? .

Could I not eat and drink of such things offered to Idols as well as you? Have not I as great a knowledge, and as much liberty? Yet you see I forbear. But the generality of Interpreters rather incline to interpret it by what followeth: Then, though it be here shortly expressed, and more fully opened afterward, yet the sense is: Have not I power to ask a maintenance of you, by which I should be inabled to eat and drink.

Marginal references: Vers. 14. 1 Thess. 2.6. 2 Thess. 3.9.

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? .

Those that by those terms, [non-Latin text not transcribed], understand, not (as we translate it) a sister, a wife, but a woman, that should out of her estate have contributed to the Apostles maintenance (as Ioanna the wife of Chuza, Herods Steward, and Susanna, and many others followed Christ, ministring to him of their substance, Luke 8.3.) seem not to consider: 1. That such women would have been no burden, but an help to the Church (which is quite contrary to the Apostles sense.) 2. That the term leading about, imports a conjugal relation to the woman. 3. That if this had been the sense, it had been enough to have said, to lead about a woman, he should not need have said, a sister, a woman. 4. That such leading about a woman, not their wife, had been scandalous. 5. That the very phrase, a sister, a wife, answers the phrase, Acts 23.1. Men, brethren, which signifies no more than, O ye Christian men, as a sister, a wife signifies here a Christian wife. 6. That we no where read, that Peter, Iames, Iohn, Iudas (here called the Brethren of our Lord, or any of the other Apostles, ever in their travels carried about with them any such rich matrons, not their wives, who (as those, Luke 8.3.) ministred to them of their substance. Our Interpreters have therefore justly translated it, a sister, a wife; and the sense is, Have I not power to marry? Yet the phrase teaches us two things: 1. That Christians have no power, that is, no lawful power to marry such as are no Christians, their wives must be their sisters also in Christ. 2. That husbands and wives ought to be undivided companions one to another.

He instanceth in several Apostles that were married, Peter (called Cephas,) Iames, Iohn, and Iudas the Son of Alpheus, Christs kinsmen. Whence we may observe, That Ministers may lawfully marry, no Law of God hath restrained them more than others: The Popish Doctrine forbidding to marry, is by the Apostle determined to be a Doctrine of Devils.

Marginal references: Or, [illegible: 1 span].; Mark 6.3. Luke 6.16. Gal. 1.19.; Matt. 8.1[illegible: 1 letter]

6 Or I onely, and Barnabas, have not we power to forbear working? .

Are I and Barnabas the alone Apostles, who are obliged for our livelihood to work with our hands? As Paul did, Acts 18.3. making Tents. We certainly, as well as the rest of the Apostles, if we would run out to the utmost end of the line of our liberty in things, without having any regard to the circumstances of our brethren, might forbear working with our hands, and expect that those amongst whom we labour, should maintain us.

Marginal references: Thess. 3 9.

7 Who goeth a warfare at any time at his own charges ? who planteth a vineyard, and eateth not of the fruit thereof ? or who feedeth a flock, and eateth not of the milk of the flock? .

The work of the Ministry is a warfare, the Ministers work in that Age was so in a more eminent manner, as the opposition which those first Ministers of the Gospel, both from the Jews, and from the Heathens, was greater than what Ministers have in later Ages met with. Now, saith the Apostle, none that lists an Army, expects that his Souldiers should maintain themselves without any pay.

It is like the planting of a Vineyard. The Church in Scripture is called a Vineyard, Isa. 5.1, 2. The plants are the Lords, but he useth Ministers hands in the planting of them; none planteth a vineyard, but in expectation of some fruit; none imployeth servants to plant a vineyard, but he resolveth to uphold them with food and raiment, while they are in his work.

The Church is compared to a flock (saith the Apostle) no man feeds a flock either personally, or by his servants, but he eateth, or alloweth his servants to eat of the milk of the flock. By these three instances commonly known amongst men, the Apostle sheweth the reasonableness, that the Ministers of the Gospel should be maintained from the people, to whom they are Ministers.

Marginal references: [illegible: 1 letter] Cor. 10.4.; [illegible: 1 word] 3.6, [illegible: 1 letter], 8.; [illegible: 1 word]. 21.15. [illegible: 1 word]. [illegible: 1 letter].2.

8 Say I these things as a man? or saith not the Law the same also? .

That is, I do not speak this only rationally, or by a fallible Spirit, nor do I build this assertion alone upon instances known and familiar amongst men. As this is highly reasonable and conform to what the very light of Nature sheweth, and the Law of Nature obligeth men to in other cases where men take others off their own work, to attend theirs; so it is according to the Will of God, which is the highest reason.

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? .

Art being not so improved formerly as now, nor in all places as in some places; they were wont anciently both in the land of Iudea, and since in Greece, and (as is said) at this day in some places of France, to tread out their Corn by the feet of Oxen: and by the Law of Moses, Deut. 25.4. it should seem [illegible: 1 word] some too covetous persons would muzzle the mouths of t[illegible: 2 letters]i[illegible: 1 letter] Oxen, that while they trod out the Corn, they might eat [illegible: 1 letter]o[illegible: 1 letter]e of it, which God looking upon as an act of cruelty or [illegible: 2 letters]mercifulness, forbad his ancient people the Jews.

Now, s[illegible: 1 letter]ith the Apostle, doth God take care for oxen? that is, more for Oxen than for Ministers or Men? For God doth take care for o[illegible: 1 letter]e[illegible: 1 letter], he preserveth both man and beast; he takes care, as our S[illegible: 1 letter]vio[illegible: 1 letter]r elsewhere teacheth us, for the sparrows, for the fowls of t[illegible: 1 letter]e air, for the grass of the field, and therefore for Oxen, which are a degree of creatures more noble: but by the same reason we must conclude, That he taketh a greater care for men, espec[illegible: 2 letters]lly such as he imployeth in his more immediate service.

Marginal references: [illegible: 1 word] [illegible: 1 letter].12.

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 he that thresheth in hope, should be partaker of his hope .

Not that the Law, Deut. 25.4. did primarily reveal Gods will for the maintenance of Ministers; for undoubtedly it did primarily oblige them according to the letter of it, not to deal cruelly and unmercifully with the beast they made use of, but as they took them off from getting their food, by taking them up to tread our corn for them; so while they did it, they should not [illegible: 2 letters]arve them, but give them leave moderately to eat of it. But (saith the Apostle) the reason of it doth much more oblige, with respect to men, especially such men as are imployed in a Ministry for your Souls.

That as he who ploweth for another, ploweth in hope to get bread for himself, from the wages for which he coven[illegible: 1 letter]n[illegible: 3 letters]h.

And so also doth the thresher thresh in hope: So we [illegible: 1 letter]hat are the Lords Plow-men, working together with him (though in a far inferior degree of causation) in the plowing up the [illegible: 2 letters]llow grounds of mens hearts, and sowing the seed of righteousness in mens Souls, and the Lords Threshers, by our labours, exhortations, arguments, &c. beating the fruits of good [illegible: 2 letters]rks, to the glory of God, out of those amongst whom we labour, might also labour in some hope of a livelihood for our selves, while we are doing the Lords work and his peoples.

Marginal references: [illegible: 1 word] 2.6.

11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? .

By spiritual things the Apostle meaneth the Doctrine and Sacraments of the Gospel, which are called spiritual things, because they come from Heaven, they affect the soul and spirit of a man, they tend to make men spiritual, they prepare the Soul for Heaven. By carnal things he means things which only serve our bodies, which are our carnal fleshly part. From the inequality of these things, and the excellency of the former above the latter, the Apostle argueth the reasonableness of Ministers maintenance from their people, they giving them quid pro quo, a just compensation for such allowance, yea what was of much more value; for there is a great disproportion between things spiritual and things carnal, the former much excelling the latter: so as the Minister of the Gospel had the odds of them, giving people things of a much greater and more excellent value, for things of a much lesser and inferior value.

Marginal references: Rom. 15.27▪ Gal. 6.6.

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 .

Those false Apostles or Teachers, which were amongst the Corinthians, did (as it seemeth) exercise this power, that is, required maintenance of the people, saith the Apostle, Are not we by the same right possessed of such a power? Might not we as reasonably expect such a maintenance? Object. But might not they have said, No, you are not, they are constantly residing amongst us, and instructing us? &c. Answ. This arguing of the Apostle lets us know, that the Primitive Churches were not only obliged to maintain their own Pastors, but those also who were general Officers to the Church, and by the appointment of God were not to fix and abide in any one place, but had the care of all the Churches upon them And it may also teach us, that though Christians be in the first place obliged to take care of their own Pastors, yet they are not to limit their charity to them, but also to take what case their ability will allow them of others, whose labours have at any time been useful to them, or may be useful to any other part of the Church of God.

Yet, saith the Apostle, though we have this power or liberty, neither I nor Barnabas have made use of it, but suffer all those evils that come upon our not using it, hunger, thirst, labour, lest we should hinder the progress of the Gospel, while some might for the charge decline hearing us, or others might charge us with covetousness, &c.

Marginal references: Vers. 15. 2 Cor. 11.9. & 12.13.; 2 Cor. 11.12.

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? .

You may understand what is the mind and will of God under the New Testament, by reflecting upon what appeareth to you, to have been his mind and will under the Old Testament; God had a Ministry under the Old Testament, the Tribe of Levi was it, and God there ordained and appointed a livelihood for them, Num. 18.20. Deut. 10.9. & 18.1. so as they needed not (as other men) to labour with their hands to get bread to eat.

Marginal references: Or, [illegible: 1 letter]eed.

14 Even so hath the Lord ordained , that they which preach the gospel, should live of the gospel.

Gods Will is the same under the New Testament that it was under the Old; it is not as to the people a matter of liberty, so as men may chuse whether they will maintain their Ministers or no, there is an Ordinance of God in the case: It is the Will of God, that those who are taken off from worldly imp[illegible: 1 letter]oyments, and spend their [illegible: 1 letter]ime in the study and preaching of the Gospel, should have a livelihood from their labour.

Marginal references: Matt. 10.10. Luke 10.7.; Gal. 6.6. 1 Tim. 5.17.

15 But I have used none of these things . Neither have I written these things, that it should be [illegible: 1 letter]o done unto me: for it were better for me to die, then that any man should make my glorying void .

Though I have such a liberty to marry as well as others, and a liberty to demand a maintenance of those to whom I preach the Gospel, yet I have done neither.

Nor do I now write to that purpose, that I would now impose a burden upon you to raise me a maintenance. I know I am calumniated by some, as if by preaching the Gospel, I only sought my own profit and advantage, I have gloried in the contrary, Acts 20.33. so v. 18. of this Chapter, and I look upon it as my great honour, that I can preach the Gospel freely, and I had rather die by starving, than lose this advantage of glorying. And if I for your profit, and for the advantage of the Gospel, abate of my liberty, should not you abate of yours, to keep your weak brethren from destroying their Souls by [illegible: 1 letter]inning against God?

Marginal references: Acts 18.3. Chap. 4.12. 1 Thess. 2.9. 2 Thess. 3.8.; 2 Cor. 11.10.

16 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 .

Though I do preach the Gospel, yet▪ I have no reason at all to glory, all that I have to glory in, is, that I have preached it freely (which your false Apostles and Teachers do not) for the preaching of the Gospel, considered without that circumstance, I have no reason to glory in that, for I am in it but a Servant,

I am under the necessity of a Divine Precept to do that, and exposed to dreadful penalties and woes, if I do not do that; there is therefore no thanks I can claim upon that account, all that I can glory in, is, that I do it without charge to those to whom I preach it. Some make a doubt, whether there lieth the same necessity upon Ministers now to preach the Gospel, and they be liable to the same dangers and penalties, if they do it not. I see no reason at all to doubt it; for what necessity lay upon Paul, or any of the Apostles, but a necessity of Precept, that is, they were obliged to obey the Command of God in the case, and liable to such penalties in case of neglect, as men are subject to, that obey not the Command of God, in fulfilling the duties of their Relations? The same necessity, the same danger is yet incumbent upon every Minister, or else we must say, That the Precepts commanding Ministers to preach, concerned the Apostles only, or that there is now no such Order of men as Ministers (both which are indeed said by Socinians ▪) If there be such an Ordinance of God as the Ministry, Ministers are under the Precepts given to Ministers, one of which is to preach; if they be under the same Precepts, there is the same necessity upon them of obeying them, that was upon Paul, and they are, in case of disobedience, subjected to the same Woes and Penalties. Indeed every Minister is not bound to go up and down the World to preach, his relation is to a particular flock, that travelling to carry the Gospel about the World, was peculiar to the Apostles for the first plantation of the Gospel, but so was not preaching; if it had, Timothy and Titus would have had no such charge as to that work. It is true, Ministers are not bound to preach in others houses without their leave; therefore we read very little of the Apostles preaching in the Temple and Synagogues, nor without the leave of the Jews. But Paul, Acts 19.9. judged himself bound to preach in the School of Tyrannus, and in his own hired house at Rome, Acts 28.30, 31. For the circumstance of Numbers, to which they are bound to preach, the holy Scripture hath no where determined, and Ministers are left to be guided by their own prudence according to circumstances; but preach they must, if they be called of God, he hath sent them to it, fitted them for the work, and they have taken it upon them, and wo will be to every Minister, so called and sent of God, if he doth not fulfil his Ministry, as he hath opportunity and wisdom, considering circumstances guideth him, in order to the end which he is to aim at, and to act for.

Marginal references: Rom. 1.14.

17 For if I do this thing willingly, I have a reward : but if against my will, a dispensation of the gospel is committed to me .

If I who have a liberty to take a maintenance for my labour in the Gospel, yet notwithstanding preach it freely, out of a free and chearful mind, desirous to promote the honour and glory of Christ, I then may expect a reward:

but if I only preach the Gospel, because there is a necessity laid upon me; all that can be said of me, is, that there is such a dispensation committed to me. The strength of the Apostles Argument seems to lie here, That no man can reasonably expect thanks, or any extraordinary reward for doing what he is obliged by his Superiors command under a great penalty to do. The Apostle was obliged by such a Precept, and under such penalties to preach the Gospel; therefore he desired not only to do it, but to do it willingly and readily, a greater testimony of which could not be, than for him to do it, without desiring or expecting any reward for his pains, but what God of his free Grace should give him; this made this matter of glorifying to him, which he desired might not be in vain. So that though the word [non-Latin text not transcribed] here be truly translated willingly, and opposed to [non-Latin text not transcribed], which is as truly translated unwillingly, yet it seems to comprehend without charge, and taking nothing for his pains, as a demonstration of his willingness to, and chearful performance of his work, which being a thing as to which God had laid him under no necessity by any Precept, was matter of glorying to him against the false Apostles, who did otherwise, and also a ground for him to expect a greater reward from God, than those who, though they did the same work, yet did it not from the like free and chearful spirit.

Marginal references: Chap. 4.1.

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 the ground of my expectation of a greater reward? Or wherein is the glorying I before mentioned? Not in the performance of the work, for as to that I am under a necessity to do it, and under a penalty, if I neglect it:

but it lieth here, that when I preach the Gospel, I do it freely, and make it without charge; a thing, which as to the substance of the work, he was not by any Law of God bound to do, yet was not this in Paul a work of Supererogation; for circumstances might so rule, and (doubtless Paul apprehended they did so) that it might be his duty so to do. For though the Minister may lawfully take maintenance from the people, where he cannot support himself without their assistance; yet if the case be such, that he can subsist without it, and the people be so poor, that they are not able to give it; or if he seeth it will hinder the Gospel, keeping many from coming within the sound of what must be chargeable to them, and open the mouths of Enemies; it is matter of duty to him, under such circumstances, to preach freely. Though considering the thing in it self separately from such circumstances, the Minister may lawfully enough require and expect such maintenance.

That (saith the Apostle) I abuse not my power in the Gospel. Some think that the word here translated abuse, might better have been translated use, as it signified Chap. 7.31. But it generally signifies abuse, so as there is no reason to vary from the common usage of it, according to which it teaches us this remarkable Lesson, That so to use a liberty which God hath left us as to actions, as that by our use of it the Glory of God, or the good of others is hindred, is to abuse it, that is, not to use it to that true end for which God hath betrusted us with it. For this is certain, that God hath betrusted us with no power or liberty to be used to the prejudice of his Glory, which is the great end of our lives, or to the prejudice of the spiritual good and advantage of others. All such use of our liberty in any thing, is indeed an abuse of it.

19 For though I be free from all men , yet have I made my self servant unto all, that I might gain the more .

The word men is not in the Greek, but is supplied by our Interpreters. Some make things the Substantive, and restrain it to the things of the Ceremonial Law, it may be understood both of men and things; he was born no mans servant, nor by Gods Law made a servant to any mens humors, and as free, as to many other things, as he was to have taken maintenance of the Churches, for the pains he bestowed amongst them.

Yet (saith he) observe my practice, that I might gain men to Christ (so the Apostle several times calleth converting Souls, bringing them in love with the Gospel, and into a road that may bring them to Heaven, which we ought to account the greatest gain in the world, as it appeareth from Dan. 12.3.) I have become, or made my self, the Servant of all, not the Servant of their lusts and corruptions (that is the way to lose mens Souls, and destroy them, not to gain them) but a Servant to their weaknesses and infirmities so far, as they were not sinful: I have denied my self in my liberty, and determined my self to that part in my actions, which I saw would most oblige, profit, and indear them to me, and to bring them more in love with the Gospel.

Marginal references: Matt. 18.1[illegible: 1 letter]. 1 Pet. 3.1.

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 .

The Ceremonial Law died with Christ, Eph. 2.15, 16. wherefore Christians were not obliged to the performance and observation of it after the death of Christ; but it pleased God for a time to indulge the Jews the observance of those Rites, until they could clearly see, and be fully perswaded of their liberty from it, with which Christ had made them free, and it was some good time before all those, who from Judaism had turned to Christianity, could be thus perswaded, as we may learn from Gal. 4.21. they desired to be under the Law. To such (saith the Apostle) I became as a Iew, that is, I observed some Rites, which the Ceremonial Law (peculiar to the Jews) required; an instance of which we have Acts 21.23, 24. where we find Paul purifying himself (according to the Rites of the Ceremonial Law) with four men which had a vow upon them.

The Jews before Christs death were under the Law; many of them, though converted to the Christian Religion after the death of Christ, apprehended themselves under the Law, not as yet seeing the liberty with which Christ had made them [illegible: 1 letter]ree (saith the Apostle) I knowing the Will of God, for a time that the Jews should be indulged as to their weakness, became as one of them under the Law; that I might gain them, that is, reconcile them to the Christian Religion, and in some measure prepare them for receiving the Gospel. We have an instance of this in Pauls practice, Acts 16.3. where he circumcised Timothy, because his mother was a Iew, that he might not irritate the Jews in those quarters, nor estrange them from the Doctrine of the Gospel. In all this Paul did nothing that was sinful, but only determined himself as to the liberty which God had given him, when he might do or forbea[illegible: 1 letter], either doing or forbearing to do, as he saw the one or the other, made most for the honour and glory of God in the winning of Souls.

Marginal references: Acts 1[illegible: 1 letter].1[illegible: 1 letter]

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 .

It is manifest by the opposition of those that are without Law, mentioned in this verse, to those under the Law, mentioned in the former verse, that as by the latter the Iews are understood, so by the former the Gentiles are to be understood, who were under no obligation to the observance either of the Ceremonial, or Iudicial Law, given to the [illegible: 1 letter]ews; the one to guide that Nation in the matters of Worship till Christ should come; the other to guide them in matters of Civil Justice, as well as in Criminal causes, as matters of Plea and Trespass; [illegible: 1 letter]o that the term [non-Latin text not transcribed] here [illegible: 1 letter]ignifieth differently from what it signifieth in many other Scriptures; where it signifieth men that live as they list, without any regard to any Laws of God or men, as Mark 15.28. Luke. 22.37. Acts 2.23. 2 Thess. 2.8. 1 Tim. 1.9, &c.

This the Apostle makes appear by the next words, where he tells us, he was not without Law to God, but under the Law to Christ, though to the Gentiles he behaved himself, as if he himself had been a Gentile, that is, forbearing the observances of the Levitical Law, to which the Gentiles had never any obligation at all, yet he did not behave himself as one that had no regard to the Law of God, that was yet in force and obligatory, but acknowledged himself to be under that, though a Servant of Christ's: so that he abated nothing of his necessary duty, only denied himself in some things as to which the Law of God had left him a liberty, both to the Jews and Gentiles, propounding to himself the same end as to both, that is, the gaining of their Souls to Christ.

Marginal references: Gal. 2.[illegible: 1 letter]; Chap. [illegible: 1 letter].

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 .

To those that I observed weak in knowledge and Faith, who had not such a firm perswasion of the lawfulness of some things (suppose Circumcision, Purifyings required by the Law of Moses, &c.) I became as weak, that is, I yielded to them, and the things being to me matters of liberty, whcih I knew I might do, or not do, and be no transgressor of Gods Law, they not being able to comply with me, I complied with them, abating my liberty to gratifie their Consciences, though I knew that it was weakness in them, yet I indulged it, and made my more knowledge serve them in their weakness, so that I might not lose them.

Thus, that I might be an instrument in any degree to save them, according to the various perswasions of several Christians, I behaved my self towards them, doing nothing to gratifie them, by doing of which I knew, or had the least jealousie I should offend God, but not refusing any thing, either as to doing or forbearing (which by the Law of God I saw I might do or forbear) where I saw the least hopes, by such doing or forbearing, to do the Souls of those good, in order to their eternal Salvation, with whom I was, and for whose sake I so did, or forbare any thing. O the humility and charity of this great Apostle! What an Example hath he set to all? (for none can pretend to a greater Superiority over men, as to spiritual things, than he unquestionably had.)

Marginal references: [illegible: 1 word] 13.1. 1 Cor. 11.29.; Cap. 10.33.; [illegible: 1 word] 11.14. C[illegible: 2 letters]p. 7.16.

23 And this I do for the gospels sake , that I might be partaker thereof with you .

Paul had two great ends, which he aimed at, in this denial of himself in these points of liberty; the one was the do [illegible: 3 letters] good to the Souls both of Jews and Gentiles, this he had before instanced in: the other was the glory of God, which is that which he here meaneth by this phrase, for the Gospels sake, which he before expounded v. 12. lest we should hinder the Gospel of Christ. By Pauls tenacious adhering to one part in a thing wherein he had liberty, the Gospel, that is, the progress or success of the Gospel, might have been hindred, both by the reproaches of Enemies, and also by the alienation and estrangement of the hearts of weaker Christians, or laying stumbling-blocks before them, at which they might fall, being imboldened by the examples of their Guides, to do what (though lawful in it self) yet they judged unlawful.

I did it (saith he) that I might bring you into the fellowship of the Gospel, I had rather [illegible: 1 letter]o interpret it, than of the reward of the Gospel (as it pleaseth some.) The humility of the great Apostle is very remarkable; he disdaineth not to be [non-Latin text not transcribed], a partaker in the Gospel with the meanest Members of the Church; he is not ashamed to call those Brethren whom his Lord and Master is not ashamed so to call.

24 Know ye not that they which run in a race, run all, but one receiveth the prize ? So run that ye may obtain .

The Apostle presseth all his former discourse by minding them of the difficulty of getting to Heaven, and of the obligation that lay upon them to be the first in the spiritual Race. To this purpose he fetcheth a similitude from what they saw daily in the practice of those who frequented those Games by which the Romans and Corinthians were wont to divert themselves. They had several, known by the names of the Olympian, Pythian, Nemean, and Isthmian Games, the latter of which were most proper to Greece. At these Games there were several that ran Races, either on foot, or on horse-back; and several that wrestled, the Reward was a Crown or Garland: and for those that ran, we read that the Crown or Garland was hung up at the end of the Race, and those who running on foot or on horseback, could first lay hold upon it, and take it down, had it, so as though many ran, yet but one had the Crown: So, he saith, it is as to getting to Heaven; men might think it was a light matter, but they who would have the Crown of Glory must run for it, and it was a work required so much striving and labour, that not many would have that Crown; which is the same with that which our Saviour saith, Luke 13.24. For many shall seek to entes in, and shall not enter. 2 Tim. 2.5. If a man strive for masteries, he is not crowned, except he strive lawfully.

Therefore (saith the Apostle) make it your business so to run, that you may obtain, not only to do things in themselves lawful or good, but which are so cloathed with all their circumstances, and in the best manner for the glory of God, and the good of others.

Marginal references: [illegible: 1 word] [illegible: 1 letter].7. [illegible: 1 word] [illegible: 1 letter] 14. [illegible: 1 word] 4.7. [illegible: 1 word] [illegible: 2 letters].1.

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 .

This is not all that is required of men that would go to Heaven, that they do not make an ill use of their liberty, using it to the dishonour of God, or to the prejudice of others; but look as it is with Wrestlers in those Games, in practice amongst you, they are temperate in all things, in the use of meats and drinks, or any pleasures, though in themselves lawful, they will so use them, as may best serve their end▪ upholding the strength of their body for the motion they are to use, and yet not clogging them, or so using them, that they shall indispose them to, or hinder them in that motion which they are to use.

We that are Christians, and striving for Heaven, should also do the like, so behaving our selves in the use of meats, drinks, apparel, pleasures, as the things so used by us, may serve us in our business for Heaven, and be no clog or hindrance to us.

And we have reason so to do, or we shall be shamed by those Gamesters; for they in that manner deny, restrain, and govern themselves to get a Crown, which when they have, is a pitiful, corruptible, perishing thing; we do it for a Crown that is incorruptible; An inheritance incorruptible, and undefiled, that [illegible: 1 letter]adeth not away, reserved in heaven for us, as the Apostle speaketh, 1 Pet. 1.4.

Marginal references: Eph. 6.12. 1 Tim. 6.12. 2 Tim. 2.5. & 4.7.; 2 Tim. 4.8. Jam. 1.12. 1 Pet. 5.4. Rev. 2.10. & 3.11.

26 I therefore so run, not as uncertainly: so fight I, not as one that beateth the air .

The Apostle proposeth his own example, As it is observed in Country-work, he that only bids his Servants do work, and puts not his own hand to it, or at least doth not attend and overlook them in their work, hath little done: So it is as observable in spiritual work, that a Minister of the Gospel, who, only in the Pulpit, dictates duty to others; but, out of it, doth nothing of it himself, seldom doth any good by his preaching. People not naturally inclined to any spiritual duty, have the old Proverb, Physician, cure thy self, at their tongues end, and are hard to believe that Teacher, who doth not in some measure live up to his own Doctrine. Therefore, saith the Apostle, I run, I am in the same Race with you, and running to the same mark and for the same prize. I give you no other counsel than I my self take, I endeavour so to live, so in all things to behave my self, as I may not be at uncertainties whether I please God by my actions, or shall get to Heaven yea or no. I am a Fellow-Souldier with you, fighting against sin, I make it my great business not so to fight, so to resist sin, as if I did beat the air, that is, get no more fruit, profit, or advantage by it, than if I threw stones against the wind, or with a staff did beat the air. It is not every running, or every fighting, that will bring a man to Heaven, it must be a running with all our might, and continuing our motion till we come to the end of our Race, a fighting with all our might, and that against all sin.

27 But I keep under my body, and bring it into subjection : lest that by any means, when I have preached to others, I my self should be a cast-away .

Here the Apostle informs us how he ran, that he might not run uncertainly; how he fought, so as he might not be like one beating the air: I (saith he) keep under my body, and bring it into subjection. By Body here, we must not understand only the Apostles fleshly part (which we usually call our body) no nor only our more gross and filthy affections and lusts (as some of the Schoolmen have thought) but what the Apostle elsewhere calleth the Old man, under which notion cometh the sinful inclinations of our will, and corrupt dictates of Reason, as it is in man since the Fall. All this, as it cometh under the notion of the flesh in many other places of Scripture, and of our members which are upon the earth, Col. 3.5. So it cometh here under the notion of the body; and indeed is that which our Apostle calleth, The body of death, Rom. 7.24. This was the object of the Apostles action. The object about which he was exercised. For his action, or exercise about this object, is expressed by two words, [non-Latin text not transcribed] and [non-Latin text not transcribed] the former word (as some think) is borrowed from the practice of those that fought in the afore-mentioned Games, who knockt and beat one another till they were black and blue, and forced to yield themselves conquered. The second word signifieth to make one a Servant, to bring one under command, so as he will do what another would have him do. By these two words the Apostle expresseth, that Mortification, which he declareth himself to have lived in the practice of, that he might not in his Race for Heaven run incertainly, nor in his spiritual fight lose his labour, and reap no more profit, than one should reap that spends his time in beating the air. Their sense who think that this duty of Paul was discharged by acts of meer external discipline, such as fasting, wearing sackcloth, beating themselves, &c. is much too short; these things reach not to the mind of man, his corrupt affections and lusts which give life to the extravagancy of the bodily members, though indeed they may some of them be good means in order to the greater work. Pauls meaning was, that he made it his work to deny his sensitive appetite such gratifyings as it would have to resist the extravagant motions of his will, yea of his own corrupt reason, so far as they were in any thing contrary to the holy Will of God; though in order to this, he also used Fasting and Prayer, and such acts of external Discipline, as his wisdom taught him, were any way proper to this end: And this he tells us that he did,

lest while he preached to others, he himself should be a cast-away. From whence we may observe, That Paul thought such a thing possible, that one who all his life had been preaching to others, to bring them to Heaven, might himself be thrown into Hell at last; and if it had not, our Saviour would never have told us, That he would at the last day say to some, Depart from me, I know you not, you workers of iniquity: who for their admittance had pleaded, We have prophesied in thy Name. Nor must we question but Iudas whom our Saviour calls a Son of perdition, was a lost man as to Eternity, though it be certain, that he as well as the other Apostles, was a Preacher of the Gospel: yea, so f[illegible: 1 letter]r is this from being impossible, that it was the opinion of Chrysostom, That few Ministers would be saved. We may also further observe, That such Ministers as indulge their body, giving themselves liberties, either more externally in meats, drinks, apparel, pleasures; or more internally, indulging themselves in sinful speculations, motions, affections, inclinations, take a quite contrary road to Heaven than Paul took; and think they have a great deal more liberty to the flesh than S. Paul thought he had, or than he durst use.

Marginal references: Rom. 8.13.; Rom. 6.18, 19.

Rights of a Christian Minister. (a. d. 57.)

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? 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.

Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach; false brethren questioned his apostleship, and were very industrious to lessen his character and sink his reputation; particularly here at Corinth, a place to which he had been instrumental in doing much good, and from which he had deserved well; and yet there were those among them who upon these heads created him great uneasiness. Note, It is no strange nor new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful services among them. Some among the Corinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set forth himself as a remarkable example of that self-denial, for the good of others, which he had been recommending in the former chapter. And, 1. He asserts his apostolical mission and character: Am I not an apostle? Have I not seen Jesus Christ our Lord? To be a witness of his resurrection was one great branch of the apostolical charge. "Now," says Paul, "have not I seen the Lord, though not immediately after his resurrection, yet since his ascent?" See ch. iv. 8. "Am I not free? Have I not the same commission, and charge, and powers, with the other apostles? What respect, or honour, or subsistence, can they challenge, which I am not at liberty to demand as well as they?" It was not because he had no right to live of the gospel that he maintained himself with his own hands, but for other reasons. 2. He offers the success of his ministry among them, and the good he had done to them, as a proof of his apostleship: "Are not you my work in the Lord? Through the blessing of Christ on my labours, have not I raised a church among you? The seal of my apostleship are you in the Lord. Your conversion by my means is a confirmation from God of my mission." Note, The ministers of Christ should not think it strange to be put upon the proof of their ministry by some who have had experimental evidence of the power of it and the presence of God with it. 3. He justly upbraids the Corinthians with their disrespect: "Doubtless, if I am not an apostle to others, I am so to you, v. 2. I have laboured so long, and with so much success, among you, that you, above all others, should own and honour my character, and not call it in question." Note, It is no new thing for faithful ministers to meet with the worst treatment where they might expect the best. This church at Corinth had as much reason to believe, and as little reason to question, his apostolical mission, as any; they had as much reason, perhaps more than any church, to pay him respect. He had been instrumental in bringing them to the knowledge and faith of Christ; he laboured long among them, nearly two years, and he laboured to good purpose, God having much people among them. See Acts xviii. 10, 11. It was aggravated ingratitude for this people to call in question his authority.

Rights of a Christian Minister. (a. d. 57.)

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 sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power to forbear working? 7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8 Say I these things as a man? or saith not the law the same also? 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? 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. 11 If we have sown unto you spiritual things, is it 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, lest 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.

Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.

I. These he states, v. 3-6. "My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (v. 4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister-woman adelphen gynaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? v. 6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.

II. He proceeds, by several arguments, to prove his claim. 1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? v. 7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? v. 8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good—that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, v. 10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated. 5. He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? v. 13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel (v. 14), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.

The Apostle's Devotedness. (a. d. 57.)

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. 16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe 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.

Here he tells them that he had, notwithstanding, waived his privilege, and lays down his reason for doing it.

I. He tells them that he had neglected to claim his right in times past: I have used none of these things, v. 15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. From others he received a maintenance, but not from them, for some special reasons. Nor did he write this to make his claim now. Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel.

II. We have the reason assigned of his exercising this self-denial. He would not have his glorying made void: It were better for his to die than that any man should make his glorying void, v. 15. This glorying did imply nothing in it of boasting, or self-conceit, or catching at applause, but a high degree of satisfaction and comfort. It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life: Better were it for him to die than to have his glorying made void, than to have it justly said that he preferred his wages to his work. No, he was ready to deny himself for the sake of the gospel. Note, It is the glory of a minister to prefer the success of his ministry to his interest, and deny himself, that he may serve Christ, and save souls. Not that in so doing he does more than he ought; he is still acting within the bounds of the law of charity. But he acts upon truly noble principles, he brings much honour to God in so doing; and those that honour him he will honour. It is what God will approve and commend, what a man may value himself for and take comfort in, though he cannot make a merit of it before God.

III. He shows that this self-denial was more honourable in itself, and yielded him much more content and comfort, than his preaching did: "Though I preach the gospel, I have nothing whereof to glory; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel, v. 16. It is my charge, my business; it is the work for which I am constituted an apostle, ch. i. 17. This is a duty expressly bound upon me. It is not in any degree a matter of liberty. Necessity is upon me. I am false and unfaithful to my trust, I break a plain and express command, and woe be to me, if I do not preach the gospel." Those who are set apart to the office of the ministry have it in charge to preach the gospel. Woe be to them if they do not. From this none is excepted. But it is not given in charge to all, nor any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it. It is not said, "Woe be to him if he do not preach the gospel, and yet maintain himself." In this point he is more at liberty. It may be his duty to preach at some seasons, and under some circumstances, without receiving a maintenance for it; but he has, in the general, a right to it, and may expect it from those among whom he labours. When he renounces this right for the sake of the gospel and the souls of men, though he does not supererogate, yet he denies himself, waives his privilege and right; he does more than his charge and office in general, and at all times, obliges him to. Woe be to him if he do not preach the gospel; but it may sometimes be his duty to insist on his maintenance for so doing, and whenever he forbears to claim it he parts with his right, though a man may sometimes be bound to do so by the general duties of love to God and charity to men. Note, It is a high attainment in religion to renounce our own rights for the good of others; this will entitle to a peculiar reward from God. For,

IV. The apostle here informs us that doing our duty with a willing mind will meet with a gracious recompence from God: If I do this thing, that is, either preach the gospel or take no maintenance, willingly, I have a reward. Indeed, it is willing service only that is capable of reward from God. It is not the bare doing of any duty, but the doing of it heartily (that is, willingly and cheerfully) that God has promised to reward. Leave the heart out of our duties, and God abhors them: they are but the carcasses, without the life and spirit, of religion. Those must preach willingly who would be accepted of God in this duty. They must make their business a pleasure, and not esteem it a drudgery. And those who, out of regard to the honour of God or good of souls, give up their claim to a maintenance, should do this duty willingly, if they would be accepted in it or rewarded for it. But whether the duty of the office be done willingly or with reluctance, whether the heart be in it or averse from it, all in office have a trust and charge from God, for which they must be accountable. Ministers have a dispensation of the gospel, or stewardship—oikonomia (Luke xvi. 2), committed to them. Note, Christ's willing servants shall not fail of a recompence, and that proportioned to their fidelity, zeal, and diligence; and his slothful and unwilling servants shall all be called to an account. Taking his name, and professing to do his business, will make men accountable at his bar. And how sad an account have slothful servants to give!

V. The apostle sums up the argument, by laying before them the encouraging hope he had of a large recompence for his remarkable self-denial: What is my reward then? v. 18. What is it I expect a recompence from God for? That when I preach the gospel I may make it without charge, that I abuse not my power in the gospel. Or, "not so to claim my rights as to make them destroy the great intentions and ends of my office, but renounce them for the sake of these." It is an abuse of power to employ it against the very ends for which it is given. And the apostle would never use his power, or privilege of being maintained by his ministry, so as to frustrate the ends of it, but would willingly and cheerfully deny himself for the honour of Christ and the interest of souls. That ministers who follows his example may have cheerful expectations of a full recompence.

The Apostle's Devotedness. (a. d. 57.)

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.

The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for the benefit of others.

I. He asserts his liberty (v. 19): Though I be free from all men. He was free-born, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsistence; yet he made himself a servant to all, that he might gain the more. He behaved as a servant; he laboured for their good as a servant; he was careful to please, as a servant to his master; he acted in many cases as if he had no privileges; and this that he might gain the more, or make the more converts to Christianity. He made himself a servant, that they might be made free.

II. He specifies some particulars wherein he made himself a servant to all. He accommodated himself to all sorts of people. 1. To the Jews, and those under the law, he became a Jew, and as under the law, to gain them. Though he looked on the ceremonial law as a yoke taken off by Christ, yet in many instances he submitted to it, that he might work upon the Jews, remove their prejudices, prevail with them to hear the gospel, and win them over to Christ. 2. To those that are without the law as without law that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people's usages or humours for their advantage. He would reason with the philosophers in their own way. And, as to converted Gentiles, he behaved among them as one that was not under the bondage of the Jewish laws, as he had asserted and maintained concerning them, though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ to please or humour any man; but he would accommodate himself to all men, where he might do it lawfully, to gain some. Paul was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and conformed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, yet he accommodated himself, as much as he innocently might, to their prejudices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand on privileges and punctilios. 3. To the weak he became as weak, that he might gain the weak, v. 22. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall off from the gospel into heathen idolatry, through his use of his liberty, he refrained himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, he became all things to all men, that he might by all means (all lawful means) gain some. He would not sin against God to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did so for the good of others.

III. He assigns his reason for acting in this manner (v. 23): This I do for the gospel's sake, and that I may be partaker thereof with you; that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in bar to this design. Those manifestly abuse their power in the gospel who employ it not to edification but destruction, and therefore breathe nothing of its spirit.

The Apostle's Devotedness. (a. d. 57.)

24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 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. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth 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 castaway.

In these verses the apostle hints at the great encouragement he had to act in this manner. He had a glorious prize, an incorruptible crown, in view. Upon this head he compares himself to the racers and combatants in the Isthmian games, an allusion well known to the Corinthians, because they were celebrated in their neighbourhood: "Know you not that those who run in a race run all, but one obtaineth the prize? v. 24. All run at your games, but only one gets the race and wins the crown." And here,

I. He excites them to their duty: "So run that you may obtain. It is quite otherwise in the Christian race than in your races; only one wins the prize in them. You may all run so as to obtain. You have great encouragement, therefore, to persist constantly, and diligently, and vigorously, in your course. There is room for all to get the prize. You cannot fail if you run well. Yet there should be a noble emulation; you should endeavour to outdo one another. And it is a glorious contest who shall get first to heaven, or have the best rewards in that blessed world. I make it my endeavour to run; so do you, as you see me go before you." Note, It is the duty of Christians to follow their ministers closely in the chase of eternal glory, and the honour and duty of ministers to lead them in the way.

II. He directs them in their course, by setting more fully to view his own example, still carrying on the allusion. 1. Those that ran in their games were kept to a set diet: "Every man that strives for the mastery is temperate in all things, v. 23. The fighters and wrestlers in your exercises are kept to strict diet and discipline; nay, they keep themselves to it. They do not indulge themselves, but restrain themselves from the food they eat and so from the liberties they use on other occasions. And should not Christians much more abridge themselves of their liberty, for so glorious an end as winning the race, and obtaining the prize set before them? They used a very spare diet, and course food, and denied themselves much, to prepare for their race and combat; so do I; so should you, after my example. It is hard if, for the heavenly crown, you cannot abstain from heathen sacrifices." 2. They were not only temperate, but inured themselves to hardships. Those who fought with one another in these exercises prepared themselves by beating the air, as the apostle calls it, or by throwing out their arms, and thereby inuring themselves, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for any such exercise in the Christian warfare. Christians are ever in close combat. There enemies make fierce and hearty opposition, and are ever at hand; and for this reason they must lay about them in earnest, and never drop the contest, nor flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies with all their might. One enemy the apostle here mentions, namely, the body; this must be kept under, beaten black and blue, as the combatants were in these Grecian games, and thereby brought into subjection. By the body we are to understand fleshly appetites and inclinations. These the apostle set himself to curb and conquer, and in this the Corinthians were bound to imitate him. Note, Those who would aright pursue the interests of their souls must beat down their bodies, and keep them under. They must combat hard with fleshly lusts, and not indulge a wanton appetite, and long for heathenish sacrifices, nor eat them, to please their flesh, at the hazard of their brethren's souls. The body must be made to serve the mind, not suffered to lord over it.

III. The apostle presses this advice on the Corinthians by proper arguments drawn from the same contenders. 1. They take pains, and undergo all those hardships, to obtain a corruptible crown (v. 25), but we an incorruptible. Those who conquered in these games were crowned only with the withering leaves or boughs of trees, of olive, bays, or laurel. But Christians have an incorruptible crown in view, a crown of glory that never fadeth away, an inheritance incorruptible, reserved in heaven for them. And would they yet suffer themselves to be outdone by these racers or wrestlers? Can they use abstinence in diet, exert themselves in racing, expose their bodies to so much hardship in a combat, who have no more in view than the trifling huzzas of a giddy multitude, or a crown of leaves? And shall not Christians, who hope for the approbation of the sovereign Judge, and a crown of glory from his hands, stretch forward in the heavenly race, and exert themselves in beating down their fleshly inclinations, and the strong-holds of sin? 2. The racers in these games run at uncertainty. All run, but one receives the prize, v. 24. Every racer, therefore, is at a great uncertainty whether he shall win it or no. But the Christian racer is at no such uncertainty. Every one may run here so as to obtain; but then he must run within the lines, he must keep to the path of duty prescribed, which, some think, is the meaning of running not as uncertainly, v. 26. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get theirs before him. And would the Grecian racers keep within their bounds, and exert themselves to the very last, when one only could win, and all must be uncertain which that one would be? And shall not Christians be much more exact and vigorous when all are sure of a crown when they come to the end of their race? 3. He sets before himself and them the danger of yielding to fleshly inclinations, and pampering the body and its lusts and appetites: I keep my body under, lest that by any means, when I have preached to others, I myself should be a cast-away (v. 27), rejected, disapproved, adokimos, one to whom the brabeutes—the judge or umpire of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, A preacher of salvation may yet miss it. He may show others the way to heaven, and never get thither himself. To prevent this, Paul took so much pains in subduing and keeping under bodily inclinations, lest by any means he himself, who had preached to others, should yet miss the crown, be disapproved and rejected by his sovereign Judge. A holy fear of himself was necessary to preserve the fidelity of an apostle; and how much more necessary is it to our preservation? Note, Holy fear of ourselves, and not presumptuous confidence, is the best security against apostasy from God, and final rejection by him.

CHAP. IX. Verſe 1. Am I not an Apoſtle. &c.]

THat is to ſay, Do I require you to do any thing more, then I my ſelf do daily, in parting with my proper rights? All things in a Miniſter ſhould be exemplary, and for imitation, Tit. 2.7. In all things ſhew thy ſelf a patern of good works. [non-Latin text not transcribed]. The word there uſed ſignifieth a thing that makes the ſtamp on the coyn, or the mould whereinto the veſſel is caſt and ſhaped.

Have I not ſeen the Lord?] viz. In viſions and extaſies. The falſe Apoſtles reported him no Apoſtle, becauſe he had not converſed with Chriſt in the fleſh. It is ordinary with ſeducers to detract from the truths Champions, that they may be the better eſteemed of. Thus Bellarmine rejecteth the Fathers and others that make not for him, as heretikes. To Irenaeus, Tertullian, Euſebius and Luther (ſaith he) I anſwer, Omnes manifeſti haeretici ſunt, De Chriſto lib. 1. cap. 9. they are all manifeſt heretikes. So Arminius his courſe was to detract from the authority and fame of Calvin, Zanchi, Beza, Martyr, Synol. Dordeo. [illegible: 1 word]. &c. that he might build himſelf upon better mens ruines. The Jeſuites ſpeak moſt baſely of St Paul, as making much againſt many of their tenets: and ſtick not to teach in their Pulpits, That he was not ſecure of his preaching, but by conference with St Peter: Nor that he durſt publiſh his Epiſtles, till St Peter had allowed them.Spec Europ.

Verſe 2. The ſeal of mine Apostleſhip] See the like, Jer. 23, 22. and Mat. 21.28. where our Saviour proveth John Baptiſts Miniſtry to be from heaven, by the ſucceſſ.

Verſe 3. Mine anſwer to them, &c.] Or, this is mine Apology to thoſe that cavil and quarrel my calling, viz. That I have converted you and others: a reall proof, an odular demonſtration. So 2 Cor. 13.3-5.

Verſe 4. To eat and to drink] At the Churches charge: ſo that we do it moderately without exceſſe, as Joſiah did, and it went well with him, Jer. 22.15.

Verſe 5. To lead about a ſister] At the Churches charge likewiſe. The Papiſts that deny the lawfulneſſe of Miniſters marriage, are condemned and curſed by their own Canon-law. Diſtinct. 29. and 31. See Acts and Monuments, folio 1008. Paphnutius oppoſed this propoſition in the Nicene Councel, and prevailed.Hiſt trip. l. 2. c. 14.

Verſe 6. To forbear working] At our trade? Yes, or elſe I ſhould eaſily be of Melancthons minde, who when one had ſaid of the Miniſtery, that it was the Art of Arts, and the ſcience of ſciences; if he had added (ſaid Melancth[illegible: 1 letter]n) that it is the miſery of miſeries,Joh. Manl. loc. com 471. he had hit the nail on the head.

Verſe 7. Who goeth a warfare, &c.] Miniſters as they ſhould be valiant as ſouldiers, diligent as husbandmen, vigilant as ſhepherds (Pastor, arator, aeques, &c.) ſo ſhould they live of their labour, as every tinker and tapſter doth. It's a ſign of gaſping devotion, when men are ſo cloſe-handed to their Miniſters, whoſe very cold water goes not unrewarded.

Verſe 8. Or ſaith not the law] Not of Nations only, as verſ. 7. but of God expreſſely, Verbis non ſolum diſertis, ſod & exertis?

Verſe 9. Doth God take care for Oxen?] He doth doubtleſſe, Jon. 4.11. he preſerveth man and beaſt; He heareth the young ravens that cry to him only by implication. Doth he not then much more take care for men, for Miniſters?

Verſe 10. Should plow in hope] Of Maintaining his life by his labour, which is therefore called she life of our hands, becauſe it is upheld by the labour of our hands, Ludit, qui ſterili ſemina mandat humo. Propert.

Verſe 11. Is it a great thing, &c.] Do not we give you gold for braſſe? Caſt we not pearls before you? Alexander the great gave Aristotle for his book de Natura Animali[illegible: 1 letter]m 800. talents, which is 800000 Crowns at leaſt. Theodorus Gaza tranſlated that book into Latine, and dedicated it to Pope Sixtus. The Pope asked him,Interrogavit aſinus pa[illegible: 1 letter]a quanti ornatus conſtaret? &c Joh. Man[illegible: 1 letter] loc. com. 572. how much the rich outſide of the book ſtood him in: Gaza anſwered, fourty crowns. Thoſe fourty crowns he commanded to be repaid him, and ſo ſent him away without any reward for ſo precious a piece of work. How well might the poor old Grecian ſit and ſing.

Heu malè nunc artes miſeras haec ſaecula tractant, Spes nulla ulterior, &c. Juven Satyr. 7.

Verſe 12. If others be partakers] If your ordinary Paſtours &c. For the falſe Apoſtles preached gratis (as ſome gather out of 2 Cor. 11.12.) partly to draw more Diſciples, and partly to bring an odium upon the Apoſtle, if he ſhould not doe the like.

Verſe 13. Live of the things of, &c.] Yea they lived plentifully and richly, as appears by the liberall gift of thoſe Levites for Paſſeover-offerings, 2 Chron. 35.9.

Verſe 14. Even ſo hath the Lord] Note that [ſo] ſaith one: that is, As they of old lived at the Altar by tithes: ſo Miniſters now. How elſe will men ſatisfie their conſciences in the particular quantity they muſt beſtow upon the Miniſters? The Scripture ſpeaks only of the tenth part.

Verſe 15. Better for me to die] To be hunger-ſtarved then to do any thing to the prejudice of the Goſpel. Affliction is to be choſen rather then ſin, Job 36.21. Quas non oportet mortes praeeligere, Epiſt. 3. ſaith Zuinglius. What death ſhould not a man chuſe, nay what hell rather then to ſin againſt his conſcience? Daniel thoſe rather to be caſt into the Lions den, then to bear about that lion in his own boſome. The Primitive Chriſtians thought it farre better to be thrown to lions without, then to be left to luſts within.Ad leonem m[illegible: 1 letter] [illegible: 3 letters] [illegible: 1 letter]uam lenonē. 1 citul. Potiùs in ardentem rogum inſiluero, quam ullum peccatum in Deum commiſero, ſaid a good man once. I will rather leap into a bonefire, then wilfully commit any wickedneſſe. The Mouſe of Armenia will rather die then be defiled with any filth.Pintus in Dan. [illegible: 1 letter]. If her hole be beſmeared with dirt, ſhe will rather chooſe to periſh with hunger then be polluted. Such was Paul here, and ſuch we ought all to be.

Verſe 16. I have nothing to glory of] My glorying is, that I preach it gratis, and thereby ſtop an open mouth, a Cor. 12.16, 17, 18. give them the lie that falſly accuſe me, that I make a prize of you.

Yea woe is unto me] It was death for the high-Prieſt to enter the Tabernacle without his bels. Preach man, preach; thou wilt be damned elſe, ſaid one to his friend. Be inſtant, or ſtand over the work, in ſeaſon, out of ſeaſon. See Jacobs diligence, gen. 31.40. [non-Latin text not transcribed]. And Pauls, Act. 20.20.

Verſe 17. I have a reward] Yet not earned, but of free grace, God crowning his own works in us. He was a proud Papiſt that ſaid, Coelum gratis non accipiam, V[illegible: 1 letter]ga. I will not have heaven for nought. And he another, that ſaid, Opera bona m[illegible: 1 letter]r[illegible: 1 letter]atura regni coeleſt is, Good works are the price of heaven.Bellarm. God will caſt all ſuch merit-merchants out of his Temple.

But if against my will] Virtus nolentium, nulla est. God will ſtrain upon no man. All his ſervants are a free people, Pſal. 110.3. All his ſouldiers voluntiers. They flee to their colours, as the Doves to their windows, Iſa. 60.8.

Verſe 18. What is my reward then?] My merces mundi, all that I have here.

That I abuſe not] i. e. M[illegible: 1 letter]lch Adam. pag. 359. That I make no indiſcreet uſe of it. Non opes, non gloriam, non voluptates quaeſivi (ſaid holy Melancthon) Hanc conſcientiam aufero, quocun que , diſcedo. I never ſought wealth, honour, nor pleaſure. This my conſcience tels me, whatever becomes of me.

Verſe 19. [non-Latin text not transcribed] quia [non-Latin text not transcribed]. That I may gain the more] The Greek word for gain, ſignifieth withall the joy and delight of the heart in gaining. It ſignifies alſo craft or guile, ſuch as is that of the fox: which when he is very hungry after prey, and can finde none; he lieth down and feigneth himſelf to be a dead carcaſſe, and ſo the fowls fall upon him, and then he catcheth them. So muſt a Miniſter deny himſelf to gain his hearers.

Verſe 20. And unto the Jews, &c.] Not in conforming to their impieties: but 1. In the uſe of things indifferent. 2. In mercifull compaſſion toward them.

To them that are under the law] Though not Jews borne, yet proſelytes, as the Ethiopian Eunuch, Cornelius, &c.

Verſe 21.Naz. That I might gain them] A metaphor from merchants, Qui [non-Latin text not transcribed], Who are never weary of taking money. St Paul harps much upon this ſtring, out of a ſtrong deſire of winning ſoules to God. Miniſters muſt turn themſelves into all ſhapes and faſhions both of ſpirit and ſpeech to gain ſouls to God.

Verſe 22. To the weak] Not preſſing upon them the auſterities of religion, but condeſcending and complying with them, as far as I could with a good conſcience.

That I might ſave ſome] This is the higheſt honour in the world, to have any hand in the ſaving of ſouls. Let all of any ability put forth themſelves hereunto: and if they have not fine manchet, yet give the poor people barly bread,Act. and Mon, 1453. or whatſoever elſe the Lord hath committed unto them, as Bucer bad Bradford.

Verſe 23. That I might be partaker] i. e. That I might be ſaved together with you. For the bell may call men to the Church, though it ſelf never enter. The field may be well ſowed with a dirty hand; the Well yeeld excellent water, though it have much mud. Noah's builders were drowned: and the ſign that telleth the paſſenger there is wholſome diet, or warm lodging within, may it ſelf remain in the ſtorms without. See 1 Tim. 4.16. Nihil turpius eſt Peripatetico claudo.

Verſe 24. Know ye not] The Apoſtle argueth from their profane ſports, yet approveth them not: As neither doth the Lord patronize U[illegible: 1 letter]ury, Mat. 25, 27. Injuſtice, Luk 16.1. Theft, 1 Theſſ. 5.2. Dancing, Mat. 11.17.

So runne that ye may obtain] Here is the race, [non-Latin text not transcribed]. but above the Crown, ſaid Ignatius to Polycarp. Run to get the race, ſaid Mr Bradford to his fellow-ſufferers: you are almoſt at your journeys end. I doubt not but our Father will with us ſend to you alſo,Act and Mon. fol. 1495. as he did to Elias, a fiery charet to convey us into his Kingdom. Let us therefore not be diſmaied to leave our cloke behindeus, that is, our bodies to aſhes.

Verſe 25. Is temperate in all things] Theſe luxurious Corinthians were much addicted to their belly: he calls them therefore to temperance. [illegible: 1 letter]ll doth it become a ſervant of the higheſt, to be a ſlave to his palate, to have animum in patinis & calicibus, as the Sybarites. A man may eat that on earth, that he muſt digeſt in hell.Aug.

Verſe 26. Not as uncertainly] For, 1. I forget thoſe things that are behinde, all worldly things, I ſet thoſe by. 2. I have Oculum ad me[illegible: 2 letters]m (which was Ludovicus Vives his Motto) an eye upon the mark. 3. I ſtrain and ſtretch toward it. See all theſe Phil. 3.13, 14.

That beats the air] As young Fencers uſe to do, but I beat mine adverſary.

Verſe 27. My body] My body of ſinne in the whole man, not mine outward man only. If we finde the devil practiſing upon the fleſh, the way is, not to revile the devil, but to beat the fleſh.

A caſtaway] Caſt out of heaven, as they were out of the fencing-ſchools, that were either croſſe or cowardly.

Am I not an apostle? This was the point to be settled; and it is probable that some at Corinth had denied that he could be an apostle, since it was requisite, in order to that, to have seen the Lord Jesus; and since it was supposed that Paul had not been a witness of his life, doctrines, and death.

Am I not free? Am I not a free man; have I not the liberty which all Christians possess, and especially which all the apostles possess? The liberty referred to here is doubtless the privilege or right of abstaining from labour; of enjoying, as others did, the domestic relations of life: and of a support as a public minister and apostle. Probably some had objected to his claims of apostleship that he had not used this right, and that he was conscious that he had no claim to it. By this mode of interrogation, he strongly implies that he was a freeman, and that he had this right.

Have I not seen Jesus Christ our Lord? Here it is implied, and seems to be admitted by Paul, that in order to be an apostle it was necessary to have seen the Saviour. This is often declared expressly. Acts 1:21,22. The reason of this was, that the apostles were appointed to be WITNESS of the life, doctrines, death, and resurrection of the Lord Jesus, and that in their being witnesses consisted the PECULIARITY of the apostolic office. That this was the case is abundantly manifest from Mt 28:18,19, Lk 24:48, Acts 1:21,22, 2:32; Acts 10:39-41. Hence it was essential, in order that any one should be such a witness, and an apostle, that he should have seen the Lord Jesus. In the case of Paul, therefore, who was called to this office after the death and resurrection of the Saviour, and who had not therefore had an opportunity of seeing and hearing him when living, this was provided for by the fact that the Lord Jesus showed himself to him after his death and ascension, in order that he might have this qualification for the apostolic office, Acts 9:3-5,17. To the fact of his having been thus in a miraculous manner qualified for the apostolic office, Paul frequently appeals, and always with the same view, that it was necessary to have seen the Lord Jesus to qualify one for this office, Acts 22:14,15, 26:16, 1Cor 15:8. It follows from this, therefore, that no one was an apostle in the strict and proper sense who had not seen the Lord Jesus. And it follows, also, that the apostles could have no successors in that which constituted the PECULIARITY of their office; and that the office must have commenced and ended with them.

Are not ye my work in the Lord? Have you not been converted by my labours, or under my ministry; and are you not a proof that the Lord, when I have been claiming to be an apostle, has owned me as an apostle, and blessed me in this work? God would not give his sanction to an impostor, and a false pretender; and as Paul had laboured there as an apostle, this was an argument that he had been truly commissioned of God. A minister may appeal to the blessing of God on his labours in proof that he is sent of him. And one of the best of all arguments that a man is sent from God exists where multitudes of souls are converted from sin, and turned to holiness, by his labours. What better credentials than this can a man need, that he is in the employ of God? What more consoling to his own mind? What more satisfactory to the world?

(a) "not seen" Acts 9:3,17 (b) "my work" 1Cor 4:15

If I be not an apostle unto others. "If I have not given evidence to others of my apostolic mission; of my being sent by the Lord Jesus, yet I have to you. Assuredly you, among whom I have laboured so long and so successfully, should not doubt that I am sent from the Lord. You have been well acquainted with me; you have witnessed my endowments, you have seen my success, and you have had abundant evidence that I have been sent on this great work. It is therefore strange in you to doubt my apostolic commission; and it is unkind in you so to construe my declining to accept your contributions and aid for my support, as if I were conscious that I was not entitled to that."

For the seal of mine apostleship; Your conversion is the demonstration that I am an apostle. Paul uses strong language. He does not mean to say that their conversion furnished some evidence that he was an apostle; but that it was absolute proof, and irrefragable demonstration, that he was an apostle. A seal is that which is affixed to a deed, or other instrument, to make it firm, secure, and indisputable. It is the proof or demonstration of the validity of the conveyance, or of the writing. Jn 3:33; Jn 6:27. The sense here is, therefore, that the conversion of the Corinthians was a certain demonstration that he was an apostle, and should be so regarded by them, and treated by them. It was such a proof,

(1.) because Paul claimed to be an apostle while among them, and God blessed and owned this claim.

(2.) Their conversion could not have been accomplished by man. It was the work of God. It was the evidence then which God gave to Paul and to them, that he was with him, and had sent him.

(3.) They knew him, had seen him, heard him, were acquainted with his doctrines and manner of life, and could bear testimony to what he was, and what he taught. We may remark, that the conversion of sinners is the best evidence to a minister that he is sent of God. The Divine blessing on his labours should cheer his heart, and lead him to believe that God has sent and that he approves him. And every minister should so live and labour, should so deny himself, that he may be able to appeal to the people among whom he labours, that he is a minister of the Lord Jesus.

Mine answer. Greek, εμηαπολογια My apology; my defence. The same word occurs in Acts 22:1, 25:16, 2Cor 7:11, Php 1:7,17, 2Ti 4:16 1Pet 3:15. Actst 22:1. Here it means his answer or defence against those who sat in judgment on his claims to be an apostle.

To them that do examine me. To those who inquire of me; or who censure and condemn me as not having any claims to the apostolic office. The word used here (ανακρινω) is properly a forensic term, and is usually applied to judges in courts; to those who sit in judgment, and investigate and decide in litigated cases brought before them, Lk 23:14, Acts 4:9, 12:19, 24:8. The apostle here may possibly allude to the arrogance and pride of those who presumed to sit as judges on his qualification for the apostolic office. It is not meant that this answer had been given by Paul before this, but that this was the defence which he had to offer.

Is this. This which follows; the statements which are made in the following verses. In these statements (1Cor 9:4-6, etc.) he seems to have designed to take up their objections to his apostolic claims one by one, and to show that they were of no force.

Have we not power, εξουσιαν. Have we not the right. The word power here is evidently used in the sense of right, (comp. Jn 1:12, margin;) and the apostle means to say that though they had not exercised this right by demanding a maintenance, yet it was not because they were conscious that they had no such right, but because they chose to forego it for wise and important purposes.

To eat and to drink. To be maintained at the expense of those among whom we labour. Have we not a right to demand that they shall yield us a proper support? By the interrogative form of the statement, Paul intends more strongly to affirm that they had such a right. The interrogative mode is often adopted to express the strongest affirmation. The objection here urged seems to have been this: "You, Paul and Barnabas, labour with your own hands, Acts 18:3. Other religious teachers lay claim to maintenance, and are supported without personal labour. This is the case with pagan and Jewish priests, and with Christian teachers among us. You must be conscious, therefore, that you are not apostles, and that you have no claim or right to support. To this the answer of Paul is, "We admit that we labour with our own hands. But your inference does not follow. It is not because we have not a right to such support, and it is not because we are conscious that we have no such claim, but it is for a higher purpose. It is because it will do good if we should not urge this right, and enforce this claim." That they had such a right, Paul proves at length in the subsequent part of the chapter.

Have we not power? Have we not a right? The objection here seems to have been, that Paul and Barnabas were unmarried, or at least that they travelled without wives. The objectors urged that others had wives, and that they took them with them, and expected provision to be made for them as well as for themselves. They therefore showed that they felt that they had a claim to support for their families, and that they were conscious that they were sent of God. But Paul and Barnabas had no families. And the objectors inferred that they were conscious that they had no claim to the apostleship, and no right to support. To this Paul replies as before, that they had a right to do as others did, but they chose not to do it for other reasons than that they were conscious that they had no such right.

To lead about. To have in attendance with us; to conduct from place to place; and to have them maintained at the expense of the churches amongst which we labour.

A sister, a wife. Margin, "or woman." This phrase has much perplexed commentators. But the simple meaning seems to be, "A wife who should be a Christian and regarded as sustaining the relation of a Christian sister." Probably Paul meant to advert to the fact that the wives of the apostles were and should be Christians; and that it was a matter of course, that if an apostle led about a wife she would be a Christian; or that he would marry no other. Comp. 1Cor 7:11.

As well as other apostles. It is evident from this that the apostles generally were married. The phrase used here is οιλοιποιαποστολοι, (the remaining apostles, or the other apostles.) And if they were married, it is right and proper for ministers to marry now, whatever the papist may say to the contrary. It is safer to follow the example of the apostles than the opinions of the papal church. The reasons why the apostles had wives with them on their journeys may have been various, They may have been either to give instruction and counsel to those of their own sex to whom the apostles could not have access, or to minister to the wants of their husbands as they travelled. It is to be remembered that they travelled among heathens; they had no acquaintance and no friends there; they therefore took with them their female friends and wives to minister to them, and sustain them in sickness, trial, etc. Paul says that he and Barnabas had a right to do this; but they had not used this right because they chose rather to make the gospel without charge, (1Cor 9:18,) and that thus they judged they could do more good. It follows from this,

(1.) that it is right for ministers to marry, and that the papal doctrine of the celibacy of the clergy is contrary to apostolic example.

(2.) It is right for missionaries to marry, and to take their wives with them to heathen lands. The apostles were missionaries, and spent their lives in heathen nations, as missionaries do now, and there may be as good reasons for missionaries, marrying now as there were then.

(3.) Yet there are men, like Paul, who can do more good without being married. There are circumstances, like his, where it is not advisable that they should marry, and there can be no doubt that Paul regarded the unmarried state for a missionary as preferable and advisable. Probably the same is to be said of most missionaries at the present day, that they could do more good if unmarried, than they can if burdened with the cares of families.

And as the brethren of the Lord. The brothers of the Lord Jesus--James, and Joses, and Simon, and Judas, Mt 13:55. It seems from this, that although at first they did not believe in him, (Jn 7:5,) and had regarded him as disgraced, (Mk 3:21,) yet that they had subsequently become converted, and were employed as ministers and evangelists. It is evident also from this statement, that they were married, and were attended with their wives in their travels.

And Cephas. Peter. Jn 1:42. This proves,

(1.) as well as the declaration in Mt 8:14, that Peter had been married.

(2.) That he had a wife after he became an apostle, and while engaged in the work of the ministry.

(3.) That his wife accompanied him in his travels.

(4.) That it is right and proper for ministers and missionaries to be married now. Is it not strange that the pretended successor of Peter, the pope of Rome, should forbid marriage, when Peter himself was married? Is it not a proof how little the papacy regards the Bible, and the example and authority of those from whom it pretends to derive its power? And is it not strange that this doctrine of the celibacy of the clergy, which has been the source of abomination, impurity, and licentiousness everywhere, should have been sustained and countenanced at all by the Christian world? And is it not strange that this, with all the other corrupt doctrines of the papacy, should be attempted to be imposed on the enlightened people of the United States, [or of Great Britain,] as a part of the religion of Christ?

(*) "wife" "woman"

Or I only and Barnabas. Paul and Barnabas had wrought together as tent-makers at Corinth, Acts 18:3. From this fact it had been inferred that they knew that they had no claim to a support.

Power to forbear working? To abstain from labour, and to receive support as others do. The question implies a strong affirmation that they had such power. The sense is, "Why should I and Barnabas be regarded as having no right to support? Have we been less faithful than others? Have we done less? Have we given fewer evidences that we are sent by the Lord, or that God approves us in our work? Have we been less successful? Why, then, should we be singled out--and why should it be supposed that we are obliged to labour for our support? Is there no other conceivable reason why we should support ourselves than a consciousness that we have no right to support from the people with whom we labour? It is evident from 1Cor 9:12, that Barnabas as well as Paul relinquished his right to a support, and laboured to maintain himself. And it is manifest from the whole passage, that there was some peculiar "spleen" (Doddridge) against these two ministers of the gospel. What it was we know not. It might have arisen from the enmity and opposition of Judaizing teachers, who were offended at their zeal and success among the Gentiles, and who could find no other cause of complaint against them than that they chose to support themselves, and not live in idleness, or to tax the church for their support. That must have been a bad cause which was sustained by such an argument.

(a) "we power" 2Thes 3:8,9

Who goeth a warfare, etc. Paul now proceeds to illustrate the RIGHT which he knew ministers had to a support, (1Cor 9:7-14) and then to show the REASON why he had not availed himself of that right, 1Cor 9:15-23. The right he illustrates from the nature of the case, (1Cor 9:7,11;) from the authority of Scripture, (1Cor 9:8-10;) from the example of the priests under the Jewish law, (1Cor 9:13;) and from the authority of Jesus Christ, 1Cor 9:14. In this verse (1Cor 9:7) the right is enforced by the nature of the case, and by three illustrations. The first is, the right of a soldier or warrior to his wages. The Christian ministry is compared to a warfare, and the Christian minister to a soldier. Comp. 1Timm 1:18. The soldier had a right to receive pay from him who employed him. He did not go at his own expense. This was a matter of common equity; and on this principle all acted who enlisted as soldiers. So Paul says it is but equitable also that the soldier of the Lord Jesus should be sustained, and should not be required to support himself. And why, we may ask, should he be, any more than the man who devotes his strength, and time, and talents to the defence of his country? The work of the ministry is as arduous, and as self-denying, and perhaps as dangerous, as the work of a soldier; and common justice, therefore, demands that he who devotes his youth, and health, and life to it, for the benefit of others, should have a competent support. Why should not he receive a competent support who seeks to save men, as well as he who lives to destroy them? Why not he who endeavours to recover them to God, and make them pure and happy, as well as he who lives to destroy life, and pour out human blood, and to fill the air with the shrieks of new-made widows and orphans? Or why not he who seeks, though in another mode, to defend the great interests of his country, and to maintain the interests of justice, truth, and mercy, for the benefit of mankind, as well as he who is willing in the tented field to spend his time, or exhaust his health and life in protecting the rights of the nation?

At his own charges? His own expense. On the meaning of the word "charges"--οψωνιοις-- see Lk 3:14. Compare Rom 6:23, 2Cor 11:8. The word does not occur elsewhere in the New Testament.

Who planteth a vineyard, etc. This is the second illustration from the nature of the case, to show that ministers of the gospel have a right to support. The argument is this: "It is reasonable that those who labour should have a fair compensation. A man who plants a vineyard does not expect to labour for nothing; he expects support from that labour, and looks for it from the vineyard. The vineyard owes its beauty, growth, and productiveness to him. It is reasonable, therefore, that from that vineyard he should receive a support, as a compensation for his toil. So we labour for your welfare. You derive advantage from our toil. We spend our time, and strength, and talent for your benefit; and it is reasonable that we should be supported while we thus labour for your good." The church, of God is often compared to a vineyard; and this adds to the beauty of this illustration. See Isa 5:1-4. Lk 20:9, and Lk 20:10-16.

Who feedeth a flock, etc. This is the third illustration drawn from the nature of the case, to show that ministers have a right to support. The word "feedeth"--ποιμαινει--denotes not only to feed, but to guard, protect, defend, as a shepherd does his flock. Jn 21:15, Jn 21:16-17. "The wages of the shepherds in the East do not consist of ready money, but in a part of the milk of the flocks which they tend. Thus Spon says of the shepherds in modern Greece, 'These shepherds are poor Albanians, who feed the cattle, and live in huts built of rushes: they have a tenth part of the milk, and of the lambs, which is their whole wages: the cattle belong to the Turks.' The shepherds in Ethiopia, also, according to Alvarez, have no pay except the milk and butter which they obtain from the cows, and on which they and their families subsist."--Rosenmuller. The church is often compared to a flock. Jn 10:1, etc. The argument here is this: A shepherd spends his days and nights in guarding his folds. He leads his flock to green pastures, he conducts them to still waters, (comp. Ps 23:2;) he defends them from enemies; he guards the young, the sick, the feeble, etc. He spends his time in protecting it and providing for it. He expects support, when in the wilderness or in the pastures, mainly from the milk which the flock should furnish. He labours for their comfort; and it is proper that he should derive a maintenance from them, and he has a right to it. So the minister of the gospel watches for the good of souls. He devotes his time, strength, learning, talents, to their welfare. He instructs, guides, directs, defends; he endeavours to guard them against their spiritual enemies, and to lead them in the path of comfort and peace. He lives to instruct the ignorant; to warn and secure those who are in danger; to guide the perplexed; to reclaim the wandering; to comfort the afflicted; to bind up the broken in heart; to attend on the sick; to be an example and an instructor to the young; and to be a counsellor and a pattern to all. As he labours for their good, it is no more than equal and right that they should minister to his temporal wants, and compensate him for his efforts to promote their happiness and salvation. And can any man say that this is NOT right and just?

(b) "warfare" 1Timm 1:18 (c) "vineyard" De 20:6, Prov 27:18 (d) "feedeth" 1Pet 5:2

Say I these things as a man? Do I speak this on my own authority, or without the sanction of God? Is not this, which appears to be so reasonable and equitable, also supported by the authority of God?

Or saith not the law the same also? The law of Moses, to which the Jewish part of the church at Corinth--which probably had mainly urged these objections--professed to bow with deference. Paul was accustomed, especially in arguing with the Jews, to derive his proofs from the Old Testament. In the previous verse he had shown that it was equitable that ministers of the gospel should be supported. In this and the following verses he shows that the same principle was recognised and acted on under the Jewish dispensation. He does not mean to say, by this example of the ox treading out the corn, that the law as given by Moses referred to the Christian ministry; but that the principle there was settled that the labourer should have a support, and that a suitable provision should not be withheld even from an ox; and if God so regarded the welfare of a brute when labouring, it was much more reasonable to suppose that he would require a suitable provision to be made for the ministers of religion.

For it is written. De 25:4.

In the law of Moses. Lk 24:44.

Thou shalt not muzzle the mouth, etc. To muzzle, means "to bind the mouth; to fasten the mouth to prevent eating or biting."-- Webster. This was done either by passing straps around the mouth, or by placing, as is now sometimes done, a small basket over the mouth, fastened by straps to the horns of the animal, so as to prevent its eating, but not to impede its breathing freely. This was an instance of the humanity of the laws of Moses. The idea is, that the ox should not be prevented from eating when it was in the midst of food; and that as it laboured for its owner, it was entitled to support; and there was a propriety that it should be permitted to partake of the grain which it was threshing.

That treadeth, etc. This was one of the common modes of threshing in the east, as it is with us. Mt 3:12.

The corn. The grain, of any kind; wheat, rye, barley, etc. Maize, to which we apply the word corn, was then unknown. Mt 12:1.

Doth God take care for oxen? Doth God take care for oxen ONLY? Or is not this rather a principle which shows God's care for all that labour, and the humanity and equity of his laws? And if he is so solicitous about the welfare of brutes as to frame an express law in their behalf, is it not to be presumed that the same principle of humanity and equity will run through all his dealings and requirements? The apostle does not mean to deny that God does take care for oxen, for the very law was proof that he did; but he means to ask whether it is to be supposed that God would regard the comfort of oxen and not of men also? whether we are not to suppose that the same principle would apply also to those who labour in the service of God? He uses this passage, therefore, not as originally having reference to men, or to ministers of the gospel, which cannot be; but as establishing a general principle in regard to the equity and humanity of the Divine laws; and as thus showing that the spirit of the law of God would lead to the conclusion that God intended that the labourer everywhere should have a competent support.

(a) "written in the law" De 25:4, 1Timm 5:18

Or saith he it altogether for our sakes? The word "altogether" --παντως--cannot mean that this was the sole and only design of the law, to teach that ministers of the gospel were entitled to support; for,

(1.) this would be directly contrary to the law itself, which had some direct and undoubted reference to oxen;

(2.) the scope of the argument here does not require this interpretation, since the whole object will be met by supposing that this settled a principle of humanity and equity in the Divine law, according to which it was proper that ministers should have a support; and,

(3.) the word "altogether"--παντως--does not of necessity require this interpretation. It may be rendered chiefly, mainly, principally, or doubtless. Lk 4:23, "Ye will surely (παντως, certainly, surely, doubtless) say unto me this proverb," etc. Acts 18:21, "I must by all means (παντως, certainly, surely) keep this feast." Acts 21:22, "The multitude must needs (παντως, will certainly, surely, inevitably) come together," etc. Acts 28:4, "No doubt (παντως) this man is a murderer," etc. The word here therefore means, that the principle stated in the law about the oxen was so broad and humane, that it might certainly, surely, particularly be regarded as applicable to the case under consideration. An important and material argument might be drawn from it; an argument from the less to the greater. The precept enjoined justice, equity, humanity; and that was more applicable to the case of the ministers of the gospel than to the case of oxen.

For our sakes, etc. To show that the laws and requirements of God are humane, kind, and equitable; not that Moses had Paul or any other minister in his eye, but the principle was one that applied particularly to this case.

That he that ploweth, etc. The Greek in this place would be more literally and more properly rendered, "For (οτι) he that plougheth OUGHT (οφειλει) to plough in hope;" i.e., in hope of reaping a harvest, or of obtaining success in his labours; and the sense is, "The man who cultivates the earth, in order that he may be excited to industry and diligence, ought to have a reasonable prospect that he shall himself be permitted to enjoy the fruit of his labours. This is the case with those who do plough; and if this should be the case with those who cultivate the earth, it is as certainly reasonable that those who labour in God's husbandry, and who devote their strength to his service, should be encouraged with a reasonable prospect of success and support."

And that he that thresheth, etc. This sentence, in the Greek, is very elliptical and obscure; but the sense is, evidently, "He that thresheth ought to partake of his hope; i.e., of the fruits of his hope, or of the result of his labour. It is fair and right that he should enjoy the fruits of his toil. So in God's husbandry; it is right and proper that they who toil for the advancement of his cause should be supported and rewarded." The same sentiment is expressed in 2Ti 2:6, "The husbandman that laboureth must be first partaker of the fruits."

(b) "he that ploweth" 2Ti 2:6

If we have sown unto you spiritual things. If we have been the means of imparting to you the gospel, and bestowing upon you its high hopes and privileges. Rom 15:27. The figure of sowing, to denote the preaching of the gospel, is not unfrequently employed in the Scriptures. See Jn 4:37; and the parable of the sower, Mt 13:3, etc.

Is it a great thing, etc. Rom 15:27. Is it to be regarded as unequal, unjust, or burdensome? Is it to be supposed that we are receiving that for which we have not rendered a valuable consideration? The sense is, "We impart blessings of more value than we receive. We receive a supply of our temporal wants. We impart to you, under the Divine blessing, the gospel, with all its hopes and consolations. We make you acquainted with God; with the plan of salvation; with the hope of heaven. We instruct your children; we guide you in the path of comfort and peace; we raise you from the degradations of idolatry and of sin; and we open before you the hope of the resurrection of the just, and of all the bliss of heaven: and to do this, we give ourselves to toil and peril by land and by sea. And can it be made a matter of question whether all these high and exalted hopes are of as much value to dying man as the small amount which shall be needful to minister to the wants of those who are the means of imparting these blessings? Paul says this, therefore, from the reasonableness of the case. The propriety of support might be further urged,

(1.) because without it the ministry would be comparatively useless. Ministers, like physicians, lawyers, and farmers, should be allowed to attend mainly to the great business of their lives, and to their appropriate work. No physician, no farmer, no mechanic, could accomplish much, if his attention was constantly turned off from his appropriate business to engage in something else. And how can the minister of the gospel, if his time is nearly all taken up in labouring to provide for the wants of his family?

(2.) The great mass of ministers spend their early days, and many of them all their property, in preparing to preach the gospel to others. And as the mechanic, who has spent his early years in learning a trade, and the physician and lawyer in preparing for their profession, receive support in that calling, why should not the minister of the gospel?

(3.) Men, in other things, cheerfully pay those who labour for them. They compensate the schoolmaster, the physician, the lawyer, the merchant, the mechanic; and they do it cheerfully, because they suppose they receive a valuable consideration for their money. But is it not so with regard to ministers of the gospel? Is not a man's family as certainly benefited by the labours of a faithful clergyman and pastor, as by the skill of a physician or a lawyer, or by the service of the schoolmaster? Are not the affairs of the soul and of eternity as important to a man's family as those of time and the welfare of the body? So the music-master and the dancing-master are paid, and paid cheerfully and liberally; and yet can there be any comparison between the value of their services and those of the minister of the gospel?

(4.) It might be added, that society is benefited in a pecuniary way by the service of a faithful minister to a far greater extent than the amount of compensation which he receives. One drunkard, reformed under his labours, may earn and save to his family and to society as much as the whole salary of the pastor. The promotion of order, peace, sobriety, industry, education, and regularity in business, and honesty in contracting and in paying debts, saves much more to the community at large, than the cost of the support of the gospel. In regard to this, any man may make the comparison at his leisure, between those places where the ministry is established, and where temperance, industry, and sober habits prevail, and those places where there is no ministry, and where gambling, idleness, and dissipation abound. It is always a matter of economy to a people, in the end, to support schoolmasters and ministers as they ought to be supported.

Reap your carnal things. Partake of those things which relate to the present life; the support of the body, i.e., food and raiment.

(c) "if we" Rom 15:27 (*) "carnal" "worldly"

If others. Other teachers living with you. There can be no doubt that the teachers in Corinth urged this right, and received a support.

Be partakers of this power. Of this right to a support and maintenance.

Are not we rather? We the apostles; we who have laboured for your conversion; who have founded your church; who have been the first and the most laborious in instructing you, and imparting to you Spiritual blessings? Have not we a better claim than they?

Nevertheless we have not used this power. We have not urged this claim; we have chosen to forego this right, and to labour for our own support. The reason why they had done this, he states in the subsequent part of the chapter. See 2Cor 11:7-9, 12:14. Comp. Acts 18:3; Acts 20:34,35.

But suffer all things. Endure all privations and hardships; we subject ourselves to poverty, want, hunger, thirst, nakedness, rather than urge a claim on you, and thus leave the suspicion that we are actuated by mercenary motives. The word used here (στεγομεν, suffer) means, properly, to cover, to keep off, as rain, etc., and then to contain, to sustain, tolerate, endure. Here it means, to bear or endure all hardships. Comp. 1Cor 4:11-13.

Lest we should hinder the gospel of Christ. Paul here states the reason why he had not urged a claim to support in preaching the gospel. It was not because he was not entitled to a full support, but it was that by denying himself of this right he could do good, and avoid some evil consequences which would have resulted if he had strenuously urged it. His conduct therefore in this was just one illustration of the principle on which he said (1Cor 8:13) he would always act: a readiness to deny himself of things lawful, if by that he could promote the welfare of others. The reasons why his urging this claim might have hindered the gospel, may have been many.

(1.) It might have exposed him and the ministry generally to the charge of being mercenary.

(2.) It would have prevented his presenting in bold relief the fact that he was bound to preach the gospel at all events, and that he was actuated in it by a simple conviction of its truth.

(3.) It might have alienated many minds, who might otherwise have been led to embrace it.

(4.) It would have prevented the exercise of self-denial in him, and the benefits which resulted from that self-denial, etc., 1Cor 9:17,18,23,27.

(*) "power" "right" (a) "Nevertheless" 2Cor 11:7-9, 12:14

Do ye not know, etc. In this verse Paul illustrates the doctrine that the ministers of religion were entitled to a support from the fact that those who were appointed to offer sacrifice received a maintenance in their work.

They which minister about holy things. Probably the Levites. Their office was to render assistance to the priests, to keep guard around the tabernacle, and subsequently around the temple. It was also their duty to see that the temple was kept clean, and to prepare supplies for the sanctuary, such as oil, wine, incense, etc. They had the care of the revenues; and, after the time of David, were required to sing in the temple, and to play upon instruments, Nu 3:1-36, 4:1,30,35,42; Nu 8:5-22, 1Chr 23:3-5,24,27, 24:20-31.

Live of the things of the temple? Marg., Feed; i.e., are supported in their work by the offerings of the people, and by the provisions which were made for the temple service. Nu 18:24-32.

And they which wait at the altar. Probably the priests who were employed in offering sacrifice.

Are partakers with the altar? That is, a part of the animal offered in sacrifice is burned as an offering to God, and a part becomes the property of the priest for his support; and thus the altar and the priest become joint, participators of the sacrifice. From these offerings the priests derived their maintenance. See Nu 18:8-19, De 18:1, etc. The argument of the apostle here is this: "As the ministers of religion under the Jewish dispensation were entitled to support by the authority and the law of God, that fact settles a general principle which is applicable also to the gospel, that he intends that the ministers of religion should derive their support in their work. If it was reasonable then, it is reasonable now. If God commanded it then, it is to be presumed that he intends to require it now.

(1) "live" "feed" (b) "they which wait" Nu 18:8, De 18:1

Even so. In the same manner, and for the same reasons.

Hath the Lord ordained. Hath the Lord appointed, commanded, arranged that it should be so, (διεταξε.) The word here means, that he has made this a law, or has required it; The word "Lord" here doubtless refers to the Lord Jesus, who has sent forth his ministers to labour in the great harvest of the world.

That they which preach the gospel. They who are sent forth by him; who devote their lives to this work; who are called and employed by him in this service. This refers, therefore, not only to the apostles, but to all who are duly called to this work, and who are his ambassadors.

Should live of the gospel. Should be supported and. maintained in this work. Paul here probably refers to the appointment of the Lord Jesus, when he sent forth his disciples to preach, Mt 10:10; Lk 10:8. Compare Gal 6:6. The man may be said to "live in the gospel" who is supported while he preaches it, or who derives his maintenance in that work. Here we may observe,

(1.) that the command is, that they shall live (ζην) of the gospel. It is not that they should grow rich, or lay up treasures, or speculate in it, or become merchants, farmers, teachers, or book-makers for a living; but it is, that they should have such a maintenance as to constitute a livelihood. They should be made comfortable, not rich. They should receive so much as to keep their minds from being harassed with cares, and their families from want; not so much as to lead them to forget their dependence on God, or on the people. Probably the true rule is, that they should be able to live as the mass of the people among whom they labour live; that they should be able to receive and entertain the poor, and be willing to do it; and so that the rich also may not despise them, or turn away from their dwelling.

(2.) This is a command of the Lord Jesus; and if it is a command, it should be obeyed as much as any other law of the Redeemer. And if this is a command, then the minister is entitled to a support; and then also a people are not at liberty to withhold it. Further, there are as strong reasons why they should support him, as there are why they should pay a schoolmaster, a lawyer, a physician, or a day-labourer. The minister usually toils as hard as others; expends as much in preparing for his work; and does as much good. And there is even a higher claim in this case. God has given an express command in this case; he has not in the others.

(3.) The salary of a minister should not be regarded as a gift merely, any more than the pay of a congress-man, a physician, or a lawyer. He has a claim to it; and God has commanded that it should be paid. It is, moreover, a matter of stipulation and of compact, by which a people agree to compensate him for his services. And yet, is there anything in the shape of debt where there is so much looseness as an regard to this subject? Are men usually as conscientious in this as they are in paying a physician or a merchant? Are not ministers often in distress for that which has been promised them, and which they have a right to expect? And is not their usefulness, and the happiness of the people, and the honour of religion, intimately connected with obeying the rule of the Lord Jesus in this respect?

(c) "Lord ordained" Lk 10:7 (+) "ordained" "appointed" (d) "that they" Gall 6:6

But I have used none of these things. I have not urged and enforced this right. I have chosen to support myself by the labour of my own hands. This had been objected to him as a reason why he could not be an apostle. He here shows that that was not the reason why he had not urged this claim; but that it was because in this way he could do most to honour the gospel and save the souls of men. Comp. Acts 20:33, 2Thes 3:8. The sense is, "Though my right to a support is established, in common with others, both by reason, the nature of the case, the examples in the law, and the command of the Lord Jesus, yet there are reasons why I have not chosen to avail myself of this right, and why I have not urged these claims."

Neither have I written these things, etc. "I have not presented this argument now in order to induce you to provide for me. I do not intend now to ask or receive a support from you. I urge it to show that I feel that I have a right to it; that my conduct is not an argument that I am conscious I am not an apostle; and that I might urge it were there not strong reasons which determine me not to do it. I neither ask you to send me now a support, nor, if I visit you again, do I expect you will contribute to my maintenance."

For it were better for me to die, etc. There are advantages growing out of my not urging this claim which are of more importance to me than life. Rather than forego these advantages, it would be better for me--it would be a thing which I would prefer--to pine in poverty and want; to be exposed to peril, and cold, and storms, until life should close. I esteem my "glorying," the advantages of my course, to be of more value than life itself.

Than that any man should make my glorying void. His glorying, or boasting, or joying, as it may be more properly rendered, (τοκαυχημαμου comp. Php 1:26, Heb 3:6,) was,

(1.) that he had preached the gospel without expense to anybody, and had thus prevented the charge of avarice, (1Cor 9:18;) and

(2.) that he had been able to keep his body under, and pursue a course of self-denial that would result in his happiness and glory in heaven, 1Cor 9:23-27. "Any man" would have made that "void," if he had supported Paul; had prevented the necessity of his labour, and had thus exposed him to the charge of having preached the gospel for the sake of gain.

(e) "I have used" 2Cor 11:10

For though I preach the gospel, etc. This, with the two following verses, is a very difficult passage, and has been very variously understood by interpreters. The general scope and purpose of the passage is to show what was the ground of his "glorying," or of his hope of "reward" in preaching the gospel. In 1Cor 9:15, he had intimated that he had cause of "glorying," and that that cause was one which he was determined no one should take away. In this passage, (1Cor 9:16-18,) he states what that was. He says, it was not simply that he preached; for there was a necessity laid on him, and he could not help it: his call was such, the command was such, that his life would be miserable if he did not do it. But all idea of "glorying," or of "reward," must be connected with some voluntary service--something which would show the inclination, disposition, desire of the soul. And as that in his case could not be well shown, where a "necessity" was laid on him, it could be shown only in his submitting voluntarily to trials; in denying himself; in being willing to forego comforts which he might lawfully enjoy; and in thus furnishing a full and complete test of his readiness to do anything to promote the gospel. The essential idea here is, therefore, that there was such a necessity laid on him in his call to preach the gospel, that his compliance with that call could not be regarded as appropriately connected with reward; and that in his case the circumstance which showed that reward would be proper, was, his denying himself, and making the gospel without charge. This would show that his heart was in the thing; that he was not urged on by necessity; that he loved the work; and that it would be consistent for the Lord to reward him for his self-denials and toils in his service.

I have nothing to glory of. The force of this would be better seen by a more literal translation. "It is not to me glorying;" i.e., this is not the cause of my glorying, or rejoicing, (ουκεστιμοικαυχημα.) In 1Cor 9:15, he had said that he had a cause of glorying, or of joy, (καυχημα.) He here says that that joy or glorying did not consist in the simple fact that he preached the gospel; for necessity was laid on him: there was some other cause and source of his joy or glorying than that simple fact, 1Cor 9:18. Others preached the gospel also: in common with them, it might be a source of joy to him that he preached the gospel; but it was not the source of his peculiar joy for he had been called into the apostleship in such a manner as to render it inevitable that he should preach the gospel. His glorying was of another kind.

For necessity is laid upon me. My preaching is in a manner inevitable, and cannot therefore be regarded as that in which I peculiarly glory. I was called into the ministry in a miraculous manner; I was addressed personally by the Lord Jesus; I was arrested when I was a persecutor; I was commanded to go and preach; I had a direct commission from heaven. There was no room for hesitancy or debate on the subject, (Gall 1:16,) and I gave myself at once and entirely to the work, Acts 9:6. I have been urged to this by a direct call from heaven; and to yield obedience to this call cannot be regarded as evincing such an inclination to give myself to this work as if the call had been in the usual mode, and with less decided manifestations. We are not to suppose that Paul was compelled to preach, or that he was not voluntary in his work, or that he did not prefer it to any other employment: but he speaks in a popular sense, as saying that he "could not help it;" or that the evidence of his call was irresistible, and left no room for hesitation. He was free; but there was not the slightest room for debate on the subject. The evidence of his call was so strong that he could not but yield. Probably none now have evidences of their call to the ministry as strong as this. But there are many, very many, who feel that a kind of necessity is laid on them to preach. Their consciences urge them to it. They would be miserable in any other employment. The course of Providence has shut them up to it. Like Saul of Tarsus, they may have been persecutors, or revilers, or "injurious," or blasphemers, (1Timm 1:13;) or they may, like him, have commenced a career of ambition; or they may have been engaged in some scheme of money-making or of pleasure; and in an hour when they little expected it, they have been arrested by the truth of God, and their attention directed to the gospel ministry. Many a minister has, before entering the ministry, formed many other purposes of life; but the providence of God barred his way, hemmed in his goings, and constrained him to become an ambassador of the cross.

Yea, woe is unto me, etc. I should be miserable and wretched if I did not preach. My preaching, therefore, in itself considered, cannot be a subject of glorying. I am shut up to it. I am urged to it in every way. I should be wretched were I not to do it, and were I to seek any other calling. My conscience would reproach me. My judgment would condemn me. My heart would pain me. I should have no comfort in any other calling; and God would frown upon me. Learn hence,

(1.) That Paul had been converted. Once he had no love for the ministry, but persecuted the Saviour. With the feelings which he then had, he would have been wretched in the ministry; with those which he now had, he would have been wretched out of it. His heart, therefore, had been wholly changed.

(2.) All ministers who are duly called to the work can say the same thing. They would be wretched in any other calling. Their conscience would reproach them. They would have no interest in the plans of the world; in the schemes of wealth, and pleasure, and fame. Their heart is in this work, and in this alone. In this, though amidst circumstances of poverty, persecution, nakedness, cold, peril, sickness, they have comfort. In any other calling, though surrounded by affluence, friends, wealth, honours, pleasures, gaiety, fashion, they would be miserable.

(3.) A man whose heart is not in the ministry, and who would be as happy in any other calling, is not fit to be an ambassador of Jesus Christ. Unless his heart is there, and he prefers that to any other calling, he should never think of preaching the gospel.

(4.) Men who leave the ministry, and voluntarily devote themselves to some other calling when they might preach, never had the proper spirit of an ambassador of Jesus. If for the sake of ease or gain; if to avoid the cares and anxieties of the life of a pastor; if to make money, or secure money when made; if to cultivate a farm, to teach a school, to write a book, to live upon an estate, or to enjoy life, they lay aside the ministry, it is proof that they never had a call to the work. So did not Paul; and so did not Paul's Master and ours. They loved the work, and they left it not till death. Neither for ease, honour, nor wealth; neither to avoid care, toil, pain, or poverty, did they cease in their work, until the one could say, "I have fought a good fight, I have finished my course, I have kept the faith," (2Ti 4:7;) and the other, "I have finished the work which thou gavest me to do," Jn 17:4.

(5.) We see the reason why men are sometimes miserable in other callings. They should have entered the ministry. God called them to it; and they became hopefully pious. But they chose the law, or the practice of medicine, or chose to be farmers, merchants, teachers, professors, or statesmen. And God withers their piety, blights their happiness, follows them with the reproaches of conscience, makes them sad, melancholy, wretched. They do no good; and they have no comfort in life. Every man should do the will of God, and then every man would be happy.

(a) "necessity" Jer 1:17, 20:9

For if I do this thing willingly. If I preach so as to show that my heart is in it; that I am not compelled. If I pursue such a course as to show that I prefer it to all other employments. If Paul took a compensation for his services, he could not well do this; if he did not, he showed that his heart was in it, and that he preferred the work to all others. Even though he had been in a manner compelled to engage in that work, yet he so acted in the work as to show that it had his hearty preference. This was done by his submitting to voluntary self-denials and sacrifices, in order to spread the Saviour's name.

I have a reward. I shall meet with the approbation of my Lord, and shall obtain the reward in the world to come which is promised to those who engage heartily, and laboriously, and successfully in turning sinners to God, Prov 11:30, Dan 12:3, Mt 13:43, 25:21-23, Jas 5:20.

But if against my will. ακων. If under a necessity, (1Cor 9:16;) if by the command of another,--(Grotius;) if I do it by the fear of punishment, or by any strong necessity which is laid on me.

A dispensation of the gospel is committed unto me. I am entrusted with (πεπιστευμαι) this dispensation, office, economy (οικονομιαν) of the gospel. It has been laid upon me; I have been called to it; I must engage in this Work; and if I do it from mere compulsion, or in such a way that my will shall not acquiesce in it, and concur with it, I shall have no distinguished reward. The work must be done; I must preach the gospel; and it becomes me so to do it as to show that my heart and will entirely concur; that it is not a matter of compulsion, but of choice. This he proposed to do by so denying himself, and so foregoing comforts which he might lawfully enjoy, and so subjecting himself to perils and toils in preaching the gospel, as to show that his heart was in the work, and that he truly loved it.

(b) "dispensation" Col 1:25

What is my reward then? What is the source of my reward? or what is there in my conduct that will show that I am entitled to reward? What is there that will demonstrate that my heart is in the work of the ministry; that I am free and voluntary, and that I am not urged by mere necessity? Though I have been called by miracle, and though necessity is laid upon me, so that I cannot but preach the gospel, yet how shall I so do it as to make it proper for God to reward me as a voluntary agent? Paul immediately states the circumstance that showed that he was entitled to the reward; and that was, that he denied himself, and was willing to forego his lawful enjoyments, and even his rights, that he might make the gospel without charge.

I may make the gospel of Christ without charge. Without expense to those who hear it. I will support myself by my own labour, and will thus show that I am not urged to preaching by mere "necessity," but that I love it. Observe here,

(1.) that Paul did not give up a support because he was not entitled to it.

(2.) He does not say that it would be well or advisable for others to do it.

(3.) It is right, and well for a man, if he chooses, and can do it, to make the gospel without charge, and to support himself.

(4.) All that this case proves is, that it would be proper only where a "necessity" was laid on a man, as it was on Paul; when he could not otherwise show that his heart was in the work, and that he was voluntary and loved it.

(5.) This passage cannot be urged by a people to prove that ministers ought not to have a support. Paul says they have a right to it. A man may forego a right if he pleases. He may choose not to urge it; but no one can demand of him that he should not urge it; much less have they a right to demand that he should give up his rights.

(6.) It is best in general that those who hear the gospel should contribute to its support. It is not only equal and right, but it is best for them. We generally set very little value on that which costs us nothing; and the very way to make the gospel contemptible, is to have it preached by those who are supported by the state, or by their own labour in some other department; or by men who neither by their talents, their learning, nor their industry, have any claim to a support. All ministers are not like Paul. They have neither been called as he was, nor have they his talent, his zeal, or his eloquence. Paul's example, then, should not be urged as an authority for a people to withhold from their pastor what is his due; nor, because Paul chose to forego his rights, should people now demand that a minister should devote his time, and health, and life to their welfare for naught.

That I abuse not my power in the gospel. Paul had a right to a support. This power he might urge. But to urge it in his circumstances would be a hinderance of the gospel. And to do that would be to abuse his power, or to pervert it to purposes for which it was never designed.

For though I be free. I am a freeman. I am under obligation to none. I am not bound to give them my labours, and at the same time to toil for my own support. I have claims like others, and could urge them; and no man could demand that I should give myself to a life of servitude, and comply with their prejudices and wishes, as if I were a slave, in order to their conversion. Compare 1Cor 9:1. 1Cor 6:12.

From all men. εκπαντων. This may either refer to all persons or to all things. The word men is not in the original. The connexion, however, seems to fix the signification to persons. "I am a freeman. And although I have conducted [myself] like a slave, yet it has been done voluntarily."

I have made myself servant unto all. Greek, "I have enslaved myself (εμαυτονεδουλωσα) unto all." That is,

(1.) I labour for them, or in their service, and to promote their welfare.

(2.) I do it, as the slave does, without reward or hire. I am not paid for it, but submit to the toil, and do it without receiving pay.

(3.) Like the slave who wishes to gratify his master, or who is compelled from the necessity of the case, I comply with the prejudices, habits, customs, and opinions of others as far as I can with a good conscience. The slave is subject to the master's will. That will must be obeyed. The whims, prejudices, caprices of the master must be submitted to, even if they are mere caprice, and wholly unreasonable. So Paul says that he had voluntarily put himself into this condition, a condition making it necessary for him to suit himself to the opinions, prejudices, caprices, and feelings of all men, so far as he could do it with a good conscience, in order that he might save them. We are not to understand here that Paul embraced any opinions which were false in order to do this, or that he submitted to anything which is morally wrong. But he complied with their customs, and habits, and feelings, as far as it could lawfully be done. He did not needlessly offend them, or run counter to their prejudices.

That I might gain the more. That I might gain more to Christ; that I might be the means of saving more souls. What a noble instance of self-denial and true greatness is here! How worthy of religion! How elevated the conduct! How magnanimous, and how benevolent! No man would do this who had not a greatness of intellect that would rise above narrow prejudices; and who had not a nobleness of heart that would seek at personal sacrifice the happiness of all men. It is said that not a few early Christians, in illustration of this principle of conduct, actually sold themselves into slavery in order that they might have access to and benefit slaves--an act to which nothing would prompt a man but the religion of the cross. Comp. Rom 1:14.

(a) "servant" Rom 1:14, Gal 5:13

And unto the Jews. In this verse, and the two following, Paul states more at length the conduct which he had exhibited, and to which he refers in 1Cor 9:19. He had shown this conduct to all classes of men. He had preached much to his own countrymen, and had evinced these principles there.

I became as a Jew. I complied with their rites, customs, prejudices, as far as I could with a good conscience. I did not needlessly offend them. I did not attack and oppose their views, when there was no danger that my conduct should be mistaken. For a full illustration of Paul's conduct in this respect, and the principles which influenced him, Acts 16:3; Acts 18:18; Acts 21:21; also Acts 21:22-27 Acts 23:1; also Acts 23:5-6.

To those that are under the law. This I understand as another form of saying that he conformed to the rites, customs, and even prejudices of the Jews. The phrase, "under the law," means undoubtedly the law of Moses; and probably he here refers particularly to those Jews who lived in the land of Judea, as being more immediately and entirely under the law of Moses, than those who lived among the Gentiles.

As under the law. That is, I conformed to their rites and customs as far as I could do it. I did not violate them unnecessarily. I did not disregard them for the purpose of offending them; nor refuse to observe them when it could be done with a good conscience. There can be no doubt that Paul, when he was in Judea, submitted himself to the laws, and lived in conformity with them.

That I might gain. That I might obtain their confidence and affection. That I might not outrage their feelings, excite their prejudices, and provoke them to anger; and that I might thus have access to their minds, and be the means of converting them to the Christian faith.

(b) "unto the Jews" Acts 16:3, 21:23-26

To them that are without law. To the Gentiles, who have not the law of Moses. Rom 2:12,14.

As without law. Not practicing the peculiar rites and ceremonies enjoined in the law of Moses. Not insisting on them, or urging them; but showing that the obligation to those rites had been done away; and that they were not binding, though when among the Jews I might still continue to observe them. Acts 15:1 and following: and the argument of Paul in Gall 2:11-18. I neglected the ceremonial precepts of the Mosaic law, when I was with those who had not heard of the law of Moses, or those who did not observe them, because I knew that the binding obligation of these ceremonial precepts had ceased. I did not, therefore, press them upon the Gentiles, nor did I superstitiously and publicly practise them. In all this, Paul has reference only to those things which he regarded as in themselves indifferent, and not a matter of conscience; and his purpose was not needlessly to excite the prejudice or the opposition of the world. Nothing is ever gained by provoking opposition for the mere sake of opposition. Nothing tends more to hinder the gospel than that. In all things of conscience and truth a man should be firm, and should lose his life rather than abandon either; in all things of indifference, of mere custom, of prejudice, he should yield, and accommodate himself to the modes of thinking among men, and adapt himself to their views, feelings, and habits of life, that he may win them to Christ.

Being not without law to God. Not regarding myself as being absolutely without law, or as being freed from obligation to obey God. Even in all this, I endeavoured so to live as that it might be seen that I felt myself bound by law to God. I was not a despiser, and contemner and neglecter of law, as such, but only regarded myself as not bound by the peculiar ceremonial law of Moses. This is an instance of Paul's conscientiousness. He would not leave room to have it supposed for a moment that he disregarded all law. He was bound to God by law; and in the conduct to which he was referring, he felt that he was obeying him. He was bound by higher law than those ceremonial observances which were now to be done away. This passage would destroy all the refuges of the Antinomians. Whatever privileges the gospel has introduced, it has not set us free from the restraints and obligations of law. That is binding still; and no man is at liberty to disregard the moral law of God. Christ came to magnify, strengthen, and to honour the law, not to destroy it.

But under the law to Christ. Bound by the law enjoined by Christ; under the law of affectionate gratitude and duty to him. I obeyed his commands; followed his instructions; sought his honour; yielded to his will. In this he would violate none of the rules of the moral law. And he here intimates, that his grand object was to yield obedience to the law of the Saviour, and that this was the governing purpose of his life. And this would guide a man right. In doing this, he would never violate any of the precepts of the moral law, for Christ obeyed them, and enjoined their observance. He would never feel that he was without law to God, for Christ obeyed God, and enjoined it on all. He would never feel that religion came to set him free from law, or to authorize licentiousness; for its grand purpose and aim is to make men holy, and to bind them everywhere to the observance of the pure law of the Redeemer.

(a) "being not without law" 1Cor 7:22

To the weak. Rom 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful. He did not lacerate their feelings, and run counter to their prejudices, for the mere sake of doing it.

Became I as weak. I did not shock them. I complied with their customs. I conformed to them in my dress, habits, manner of life, and even in the services of religion. I abstained from food which they deemed it their duty to abstain from; and where, if I had partaken of it, I should have offended them. Paul did not do this to gratify himself, or them, but to do them good. And Paul's example should teach us not to make it the main business of life to gratify ourselves: and it should teach us not to lacerate the feelings of others; not to excite their prejudices needlessly; not to offend them where it will do no good. If truth offends men, we cannot help it. But in matters of ceremony, and dress, and habits, and customs, and forms, we should be willing to conform to them, as far as can be done, and for the sole purpose of saving their souls.

I am made all things to all men. I become all things; that is, I accommodate myself to them in all things, so far as can be done with a good conscience.

That I might by all means. παντως. That I might use every possible endeavour that some at least might be saved. It is implied here that the opposition to the gospel was everywhere great; that men were reluctant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practise every innocent art, that he might save a few at least out of the innumerable multitudes that were going to death and hell. It follows from this,

(1.) that men are in danger of ruin.

(2.) We should make an effort to save men. We should deny ourselves, and give ourselves to toil and privation, that we may save some at least from ruin.

(3.) The doctrine of universal salvation is not true. If it were, what use or propriety would there have been in these efforts of Paul? If all were to be saved, why should he deny himself, and labour and toil to save "SOME?" Why should a man make a constant effort to save a few at least, if he well knew that all were to be saved? Assuredly Paul did not know or believe that all men would be saved; but if the doctrine is true, he would have been quite as likely to have known it as its modern advocates and defenders.

(b) "weak" Rom 15:1, 2Cor 11:29 (c) "I am made" 1Cor 10:33 (d) "that I might" Rom 11:14

For the gospel's sake. That it may be advanced, and may be successful.

That I might be partaker thereof with you. You hope to be saved. You regard yourselves as Christians; and I wish to give evidence also that I am a Christian, and that I shall be admitted to heaven to partake of the happiness of the redeemed. This he did, by so denying himself as to give evidence that he was truly actuated by Christian principles.

Know ye not, etc. In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling-- the duty of practicing self-denial for the salvation of others--by a reference to the well-known games which were celebrated near Corinth. Throughout the chapter, his object had been to show that in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of men, the furtherance of the gospel, and, in his peculiar case, (1Cor 9:16,17,) could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honour God in the Gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great object in view in doing it. And he now says, that in the well-known athletic games at Corinth, the same thing was done by the racers, (1Cor 9:24,) and by wrestlers, or boxers, 1Cor 9:25. If they had done it, for objects so comparatively unimportant as the attainment of an earthly garland, assuredly it was proper for him to do it to obtain a crown which should never fade away. This is one of the most beautiful, appropriate, vigorous, and bold illustrations that can anywhere be found; and is a striking instance of the force with which the most vigorous and self-denying efforts of Christians can be vindicated, and can be urged by a reference to the conduct of men in the affairs of this life. By the phrase, "know ye not," Paul intimates that those games to which he alludes, were well known to them, and that they must be familiar with their design, and with the manner in which they were conducted. The games to which the apostle alludes were celebrated with extraordinary pomp and splendour, every fourth year, on the Isthmus which joined the Peloponnesus to the main land, and on a part of which the city of Corinth stood. There were in Greece four species of games: the Pythian, or Delphic; the Isthmian, or Corinthian; the Nemean, and the Olympic. On these occasions persons were assembled from all parts of Greece, and the time during which they continued was devoted to extraordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in the narrow part of the Isthmus of Corinth, to the north of the city, and were doubtless the games to which the apostle more particularly alluded, though the games in each of the places were substantially of the same nature, and the same illustration would in the main apply to all. The Nemean games were celebrated at Nemaea, a town of Argolis, and were instituted by the Argives in honour of Archemorus, who died by the bite of a serpent, but were renewed by Hercules. They consisted of horse and foot races, of boxing, leaping, running, etc. The conqueror was at first rewarded with a crown of olive, afterwards of green parsley. They were celebrated every third, or, according to others, every fifth year. The Pythian games were celebrated every four years at Delphi, in Phocis, at the foot of Mount Parnassus, where was the seat of the celebrated Delphic oracle. These games were of the same character substantially as those celebrated in other places, and attracted persons not only from other parts of Greece, but from distant countries. See Travels of Anacharsis, vol. ii. pp. 375--418. The Olympic games were celebrated in Olympia, a town of Elis, on the southern bank of the Alphiss river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any in Greece. They were said to have been instituted by Hercules, who planted a grove called Altis, which he dedicated to Jupiter. They were attended not only from all parts of Greece, but from the most distant countries. These were celebrated every fourth year; and hence, in Grecian chronology, a period of four years was called an Olympiad. See Anacharsis, vol. iii. 434, seq. It thus happened that in one or more of these places, there were games celebrated every year, to which no small part of the inhabitants of Greece were attracted. Though the apostle probably had particular reference to the Isthmian games celebrated in the vicinity of Corinth, yet his illustration is applicable to them all; for in all the exercises were nearly the same. They consisted chiefly in leaping, running, throwing the discus or quoit, boxing, wrestling, and were expressed in the following line:

αλμαποδωκειηνδισκονακονταπαλην

Leaping, running, throwing the quoit, darting, wrestling. Connected with these were also, sometimes, other exercises, as races of chariots, horses, etc. The apostle refers to but two of these exercises in his illustration.

They which run. This was one of the principal exercises at the games. Fleetness or swiftness was regarded as an extraordinary virtue; and great pains were taken in order to excel in this. Indeed, they regarded it so highly, that those who prepared themselves for it thought it worth while to use means to burn their spleen, because it was believed to be a hinderance to them, and to retard them in the race. (Rob. Cal.) Homer tells us that swiftness was one of the most excellent endowments with which a man can be blessed. "No greater honour e'er has been attain'd,

Than what strong hands or nimble feet have gain'd." One reason why this was deemed so valuable an attainment among the Greeks was, that it fitted men eminently for war as it was then conducted. It enabled them to make a sudden and unexpected onset, or a rapid retreat. Hence the character which Homer constantly gives of Achilles is, that he was swift of foot. And thus David, in his poetical lamentations over Saul and Jonathan, takes special notice of this qualification of theirs, as fitting them for war. "They were swifter than eagles, Stronger than lions."--2Sam 1:23 For these races they prepared themselves by a long course of previous discipline and exercise; and nothing was left undone that might contribute to secure the victory.

In a race. ενσταδιω. In the stadium. The stadium, or running-ground, or place in which the boxers contended, and where races were run. At Olympia the stadium was a causeway 604 feet in length, and of proportionable width. (Herod. lib. 2. c. 149.) It was surrounded by a terrace, and by the seats of the judges of the games. At one end was fixed the boundary or goal to which they ran.

Run all. All run who have entered the lists. Usually there were many racers who contended for the prize.

But one receiveth the prize? The victor, and he alone. The prize which was conferred was a wreath of olive at the Olympic games; a wreath of apple at Delphi; of pine at the Isthmian; and of parsley at the Nemean games.--Addison. Whatever the prize was, it was conferred on the successful champion on the last day of the games, and with great solemnity, pomp, congratulation, and rejoicing. "Every one thronged to see and congratulate them; their relations, friends, and countrymen, shedding tears of tenderness and joy, Lifted them on their shoulders to show them to the crowd, and held them up to the applauses of the whole assembly, who strewed handfuls of flowers over them."

(Anachar. iii. 448.) Nay, at their return home, they rode in a triumphal chariot; the walls of the city were broken down to give them entrance; and in many cities a subsistence was given them out of the public treasury, and they were exempted from taxes. Cicero says that a victory at the Olympic games was not much less honourable than a triumph at Rome. see Anachar. iii. 469, and Rob. Cal., art. Race." When Paul says that but one receives the prize, he does not mean to say that there will be the same small proportion among those who shall enter into heaven, and among Christians. But his idea is, that as they make an effort to obtain the prize, so should we; as many who strive for it then lose it, it is possible that we may; and that therefore we should strive for the crown, and make an effort for it, as if but one out of many could obtain it. This, he says, was the course which he pursued; and it shows, in a most striking manner, the fact that an effort may be made, and should be made, to enter into heaven.

So run, that ye may obtain. So run in the Christian race, that you may obtain the prize of glory, the crown incorruptible. So live, so deny yourselves, so make constant exertion, that you may not fail of that prize, the crown of glory, which awaits the righteous in heaven. Comp. Heb 12:1. Christians may do this when

(1.) they give themselves wholly to God, and make this the grand business of life;

(2.) "when they lay aside every weight," (Heb 12:1,) and renounce all sin and all improper attachments;

(3.) when they do not allow themselves to be diverted from the object, but keep the goal constantly in view;

(4.) when they do not flag, or grow weary in their course;

(5.) when they deny themselves; and

(6.) when they keep their eye fully fixed on Christ (Heb 12:2) as their example and their strength, and on heaven as the end of their race, and on the crown of glory as their reward.

(a) "So run, that ye" Php 2:16, 3:14, 1Timm 6:12, 2Ti 2:5

And every man that striveth for the mastery. οαγωνιζομενος. That agonizes; that is, that is engaged in the exercise of wrestling, boxing, or pitching the bar or quoit. Lk 13:24. The sense is, every one who endeavours to obtain a victory in these athletic exercises.

Is temperate in all things. The word which is rendered "is temperate," (εγκρατευεται,) denotes abstinence from all that would excite, stimulate, and ultimately enfeeble; from wine, from exciting and luxurious living, and from licentious indulgences. It means that they did all they could to make the body vigorous, active, and supple. They pursued a course of entire temperate living. Comp. Acts 24:25, 1Cor 7:9, Gall 5:23, 2Pet 1:6. It relates not only to indulgences unlawful in themselves, but to abstinence from many things that were regarded as lawful, but which were believed to render the body weak and effeminate. The phrase, "in all things," means that this course of temperance or abstinence was not confined to one thing, or to one class of things, but to every kind of food and drink, and every indulgence that had a tendency to render the body weak and effeminate. The preparations which those who proposed to contend in these games made is well known, and is often referred to by the classic writers. Epictetus, as quoted by Grotius, (in loco,) thus speaks of these preparations. "Do you wish to gain the prize at the Olympic games? consider the requisite preparations and the consequence. You must observe a strict regimen; must live on food which is unpleasant; must abstain from all delicacies; must exercise yourself at the prescribed times in heat and in cold; you must drink nothing cool, (ψυχρον;) must take no wine as usual; you must put yourself under a pugilist, as you would under a physician, and afterwards enter the lists." (Epiet., oh. 35.) Horace has described the preparations necessary in the same way. Qui studet optatam cursu contingere metam Multa tulit fecitque puer; sudavit, et alsit, Abstinuit Venere et Baccho.--De ARTE Poet. 412

A youth who hopes the Olympic prize to gain, All arts must try, and every toil sustain; The extremes of heat and cold must often prove, And shun the weakening joys of wine and love.--Francis

To obtain a corruptible crown. A garland, diadem, or civic wreath, that must soon fade away. The garland bestowed on the victor was made of olive, pine, apple, laurel, or parsley. That would soon lose its beauty and fade; of course, it could be of little value. Yet we see how eagerly they sought it; how much self-denial those who entered the lists would practise to obtain it; how long they would deny themselves of the common pleasures of life, that they might be successful. So much temperance would heathens practise to obtain a fading wreath of laurel, pine, or parsley! Learn hence,

(1.) the duty of denying ourselves to obtain a far more valuable reward, the incorruptible crown of heaven.

(2.) The duty of all Christians, who strive for that crown, to be temperate in all things. If the heathens practised temperance to obtain a fading laurel, should not we to obtain one that never fades?

(3.) How much their conduct puts to shame the conduct of many professing Christians and Christian ministers. They set such a value on a civic wreath of pine or laurel, that they were willing to deny themselves, and practise the most rigid abstinence. They knew that indulgence in WINE and in luxurious living unfitted them for the struggle and for victory; they knew that it enfeebled their powers, and weakened their frame; and, like men intent on an object dear to them, they abstained wholly from these things, and embraced the principles of total abstinence. Yet how many professed Christians, and Christian ministers, though striving for the crown that fadeth not away, indulge in wine, and in the filthy, offensive, and disgusting use of tobacco; and in luxurious living, and in habits of indolence and sloth! How many there are that WILL not give up these habits, though they know that they are enfeebling, injurious, offensive, and destructive to religious comfort and usefulness. Can a man be truly in earnest in his professed religion; can he be a sincere Christian, who is not willing to abandon anything and everything that will tend to impair the rigour of his mind, and weaken his body, and make him a stumbling-block to others?

(4.) The value of temperance is here presented in a very striking and impressive view. When even the heathens wished to accomplish anything that demanded skill, strength, power, rigour of body, they saw the necessity of being temperate, and they were so. And this proves what all experiment has proved, that if men wish to accomplish much, they must be temperate. It proves that men can do more without intoxicating drink than they can with it. The example of these Grecian Athletae--their wrestlers, boxers, and racers--is against all the farmers, and mechanics, and seamen, and day-labourers, and gentlemen, and clergymen, and lawyers, who plead that stimulating drink is necessary to enable them to bear cold and heat, and toil and exposure. A little experience from men like the Grecian wrestlers, who had something that they wished to do, is much better than a great deal of philosophy and sophistical reasoning from men who wish to drink, and to find some argument for drinking that shall be a salvo to their consciences. Perhaps the world has furnished no stronger argument in favour of total abstinence than the example of the Grecian Athletae. It is certain that their example, the example of men who wished to accomplish much by bodily rigour and health, is an effectual and irrefragable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the rigour of the bodily frame.

But we. We Christians.

An incorruptible. An incorruptible, an unfading crown. The blessings of heaven that shall be bestowed on the righteous are often represented under the image of a crown or diadem; a crown that is unfading and eternal, 2Ti 4:8; Jas 1:12, 1Pet 5:4, Rev 2:10, 3:11, 4:4. The doctrine here taught is, the necessity of making an effort to secure eternal life. The apostle never thought of entering heaven by indolence, or by inactivity. He urged, by every possible argument, the necessity of making an exertion to secure the rewards of the just. His reasons for this effort are many. Let a few be pondered.

(1.) The work of salvation is difficult. The thousand obstacles arising, the love of sin, and the opposition of Satan and of the world, are in the way.

(2.) The danger of losing the crown of glory is great. Every moment exposes it to hazard, for at any moment we may die.

(3.) The danger is not only great, but it is dreadful. If anything should arouse man, it should be the apprehension of eternal damnation and everlasting wrath.

(4.) Men in this life, in the games of Greece, in the career of ambition, in the pursuit of pleasure and wealth, make immense efforts to obtain the fading and perishing object of their desires. Why should not a man be willing to make as great efforts at least to secure eternal glory?

(5.) The value of the interest at stake. Eternal happiness is before those who will embrace the offers of life. If a man should be influenced by anything to make an effort, should it not be by the prospect of eternal glory? What should influence him if this should not?

(b) "incorruptible" 2Ti 4:8, Jas 1:12, 1Pet 5:4, Rev 2:10, 3:11

I therefore so run. In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown.

Not as uncertainly; ουκαδηλως. This word occurs nowhere else in the New Testament. It usually means, in the classic writers, obscurely. Here it means that he did not run as not knowing to what object he aimed. "I do not run at hap-hazard; I do not exert myself for naught; I know at what I aim, and I keep my eye fixed on the object; I have the goal and the crown in view." Probably also the apostle intended to convey this idea, "I so live and act that I am sure of obtaining the crown. I make it a great and grand point of my life so to live that there may be no room for doubt or hesitancy about this matter. I believe it may be obtained; and that by a proper course there may be a constant certainty of securing it; and I so LIVE." Oh, how happy and blessed would it be if all Christians thus lived! How much doubt, and hesitancy, and despondency would it remove from many a Christian's mind! And yet it is morally certain that if every Christian were to be only as anxious and careful as were the ancient Grecian wrestlers and racers in the games, they would have the undoubted assurance of gaining the prize. Doddridge and Macknight, however, render this, "as not out of view;" or as not distinguished; meaning that the apostle was not unseen, but that he regarded himself as constantly in the view of the judge, the Lord Jesus Christ. I prefer the other interpretation, however, as best according with the connexion and with the proper meaning of the word.

So fight I. ουτωπυκτευω. This word is applied to the boxers, or the pugilists, in the Grecian games. The exercise of boxing, or fighting with the fist, was a part of the entertainment with which the enlightened nations of Greece delighted to amuse themselves.

Not as one that beateth the air. The phrase here is taken from the habits of the pugilists or boxers, who were accustomed, before entering the lists, to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. There was also, before the real contest commenced, a play with their fists and weapons, by way of show or bravado, which was called σκιαμαχια, a mock-battle, or a fighting the air. The phrase also is applicable to a missing the aim, when a blow was struck in a real struggle, and when the adversary would elude the blow, so that it would be spent in the empty air. This last is the idea which Paul means to present. He did not miss his aim; he did not exert himself and spend his strength for naught. Every blow that he struck told; and he did not waste his energies on that which would produce no result. He did not strive with rash, ill-advised, or uncertain blows; but all his efforts were directed, with good account, to the grand purpose of subjugating his enemy--sin, and the corrupt desires of the flesh--and bringing everything into captivity to God. Much may be learned from this. Many an effort of Christians is merely beating the air. The energy is expended for naught. There is a want of wisdom, or skill, or perseverance; there is a failure of plan; or there is a mistake in regard to what is to be done, and what should be done. There is often among Christians very little aim or object; there is no plan; and the efforts are wasted, scattered, inefficient efforts; so that, at the close of life, many a man may say that he has spent his ministry or his Christian course mainly, or entirely, in beating the air. Besides, many a one sets up a man of straw, and fights that. He fancies error and heresy in others, and opposes that. He becomes a heresy-hunter; or he opposes some irregularity in religion that, if left alone, would die of itself; or he fixes all his attention on some minor evil, and devotes his life to the destruction of that alone. When death comes, he may have never struck a blow at one of the real and dangerous enemies of the gospel; and the simple record on the tombstone of many a minister and many a private Christian might be, "Here lies one who spent his life in beating the air."

(a) "beateth" "striketh"

But I keep under my body. υπωπιαζω. This word occurs in the New Testament only here and in Lk 18:5, "Lest by her continual coming she weary me." The word is derived probably from υπωποιν, the part of the face under the eye, (Passow;) and means, properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or, as we say, black and blue; or, as is vulgarly termed, to give any one a black eye. The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, to treat any one with harshness, severity, or cruelty; and thence also so to treat any evil inclinations or dispositions; or to subject one's self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel.

And bring it into subjection, δουλαγωγω. This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations.

Lest that by any means. 1Cor 9:22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the day of judgment.

When I have preached to others. Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian herald, whose business it was to proclaim the conditions of the games, to display the prizes, etc. In this interpretation, also, Macknight, Rosenmuller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games, and thus leads to an inextricable confusion of metaphor. Probably, therefore, this is to be taken in the usual sense of the word preaching in the New Testament; and the apostle here is to be understood as dropping the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.

I myself should be a castaway. This word (αδοκιμος) is taken from bad metals, and properly denotes those which will not bear the test that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakedness, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests--as metal is cast into the fire to see whether it is genuine, or is base and worthless. In doing this, he had endeavoured to subdue his corrupt propensities, and bring everything into captivity to the Redeemer, that it might be found that he was sincere, and humble, and devoted Christian. Many have supposed that the word "cast-away" here refers to those who had entered the lists, and had contended, and who had then been examined as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unfit to enter into heaven.

From the many remarks which might be made from this interesting chapter, we may select the following:

(1.) We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.

(2.) We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.

(3.) We should make an effort to be saved. Oh, if men made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!

(4.) Ministers, like others, are in danger of losing their souls. If Paul felt this danger, who is there among the ministers of the cross who should not feel it? If Paul was not safe, who is?

(5.) The fact that a man has preached to many is no certain evidence that he will be saved, 1Cor 9:27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that he might be lost.

(6.) The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts men; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even his success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a cast-away?

(7.) It will be a solemn and awful thing for a minister of the gospel, and a successful minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the "sweet fields beyond the swelling flood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fires, while multitudes saved by him shall have gone to heaven ! How fearful is the condition, and how solemn the vocation, of a minister of the gospel!

(8.) Ministers should be solicitous about their personal piety. Paul, one might suppose, might have rested contented with the remarkable manner of his conversion. He might have supposed that that put the matter beyond all possible doubt. But he did no such thing. He felt that it was necessary to have evidence day by day that he was then a Christian. Of all men, Paul was perhaps least disposed to live on past experience, and to trust to such experience. Of all men, he had perhaps most reason to trust to such experience; and yet how seldom does he refer to it, how little does he regard it! The great question with him was, "Am I now a Christian? am I living as a Christian should now? am I evincing to others, am I giving to myself daily, constant, growing evidence that I am actuated by the pure principles of the gospel, and that that gospel is the object of my highest preference, and my holiest and constant desire?"

Oh, how holy would be the ministry, if all should endeavour every day to live and act for Christ and for souls with as much steadiness and fidelity as did the apostle Paul!

(a) "I keep" Rom 8:12 (+) "castaway" "rejected"

The first instance which the apostle gives of his freedom and liberty was this, That when he preached the gospel amongst them at Corinth, he had a liberty either to live on the gospel, and take maintenance of them for preaching, or to live upon his labour, following his trade of tent-making, according as he saw it best for the furtherance of the gospel.

Am I not free? As if he had said, "Have not I as good a claim to freedom and Christian liberty as any man?

For, Am I not an apostle? or an extraordinary messenger of Jesus Christ? And though I never saw the face of Christ upon earth, yet have I not seen him and heard him speaking to me from heaven? And is not the conversion of you, the Corinthians, to the Christian faith by my ministry, a fruit and seal of my ministry, a fruit and seal of my apostleship? Now if I be all this, certainly I have as great a right and claim to the use of Christian liberty as any of you can pretend to have; yet will I only make use of it for the benefit of others, and for the furtherance of the gospel."

Learn we from the apostle's example in abstaining form that liberty and power which God had given him for receiving maintenance from them to whom he preached the gospel, how much it is the duty and concern of all Christians, to the end of the world, to abstain from the exercise of that liberty and rightful power granted to them by Christ, for avoiding the scandal of the weak, and promoting men's spiritual welfare.

As if he had said, "Whatever others do, you of all men should not question my apostleship, for you were converted by it. You confirm and ratify my ministry, that it is of God, and that God is in it of a truth: the conversion of sinners, and the building up of saints, is God's seal to our ministry."

Learn hence, That there is no such argument to prove a minister sent of Christ, as the success of his ministry in the conversion of souls unto God. This is God's seal to his office, that he is a minister called of God, and sent by God. Happy those ministers who can say unto their people, Ye are our work, and the seal of our apostleship are ye in the Lord.

Yet must it not be concluded from hence, that a person is not a true minister of Christ, because he cannot produce this seal: the good of our ministry is not always known to ourselves, much less published to the world; more good is done many times by the ministry of the word than the minister knows of; the seed sometimes lies long under the clods before it fructifies; what is sown in one minister's time, comes up in another's; so one soweth, and another reapeth, but both he that reapeth and he that soweth shall rejoice together. But where this seal can be produced, it is a certain sign that such a minister is sent from God, and that God is with him, and owns him; yet it must be added, that though the success of our ministry to others is a seal of our office, and assures us that we are true ministers, yet it is the efficacy of the word we preach, upon our own hearts and lives, that is the witness of our sanctification, and the seal of our salvation.

Lord, how sad will it be for any of us to have been instruments for the helping of others to heaven by the soundness of our doctrine, and go to hell ourselves for the badness of our example, and the wickedness of our lives?

Here the apostle instances in another branch of his Christian liberty, and that was marriage; he could have taken a wife, as Peter and other apostles did, had he pleased, and have put the church to further charges in maintaining himself, a wife, and family, as did others, without blame: and he and Barnabas had power to forbear working for their living, and maintaining themselves with their own labour in tent-making; they had power to ask maintenance of the Corinthians, if they pleased. But they considered the low circumstances which the church was in and under at that time, and continued both in a single state, and wrought with their hands to maintain themselves, when they might have expected maintenance from the church. Have we not power to lead about a sister, a wife? that is, to marry, if we saw fit.

Hence learn, 1. The lawfulness of the ministers of the gospel marrying, as well as other men: neither the prophets of the Old Testament, nor the apostles of the New, did abhor the marriage-bed, nor judge themselves too pure for an institution of their Maker. The doctrine forbidding marriage to any, (which the apostle says is honourable in all,) is called a doctrine of devils.

Learn, 2. That no Christians, much less ministers, have power, (that is, any lawful power,) to marry such as are no Christians: their wives must be their sisters in Christ, that is, Christian women, at least by external and visible profession.

3. That husband and wife ought to be undivided companions one to another. Have we not power to lead about a wife? that is, to take her with us in our travels and journeyings from place to place, for our comfort and assistance. Husbands and wives are to be mutual companions, sharers in each other's sorrows, and partakers of one another's comforts.

As if the apostle had said, "As soldiers are paid by those that employ them, and as husbandmen and shepherds live upon the fruits of their labours, so may I, and all the ministers of the gospel with me."

Where note, 1. That the ministerial function is represented here as a warfare: the ministers of Christ are spiritual soldiers, they have many enemies to encounter with, and contend against. They are also planters, vine-dressers, husbandmen, shepherds: all which titles given to them do intimate and signify what care and painfulness, what diligence and watchfulness, should be found with them.

Note, 2. That maintenance, a comfortable maintenance, from the people, is a debt due to the ministers of the gospel, who labour in the word and doctrine amongst them: Who planteth a vineyard, and eateth not of the fruit thereof?

This is the first argument which our apostle here makes use of, to prove the minister's maintenance a duty, taken from the law of nations, equity and custom; which do appoint and allow in soldiers, vine-dressers, and shepherds, yea, to all that labour for the use of others in their respective callings, a due reward of wages. What soldier goes to war at his own charges?

A second argument produced by the apostle for the people's cheerful maintenance of the ministers of the gospel, is taken from the Levitical law: Say I these things as a man; or saith not the law the same also?

As if he had said, "I do not speak this only rationally, as a thing very agreeable to the light of nature, and the law of nations, but the Levitical law says the same. For when God, in Deut 25:4 forbids to muzzle the mouth of the ox, who by hard labour treadeth out the corn with his feet, his design therein is more than the bare taking care of the ox; for thereby he shows in general what equity should be used in the just rewarding of all men that labour for us; and in particular the spiritual labourers, and such as plough, and sow, and thresh, in the spiritual husbandry, should labour, in hope of a livelihood and subsistence, and eat their bread when they have earned it. If all men are encouraged to work, by a just expectation of the fruit of their own just labours, why should not the ministers of the word meet with the like encouragement, which all mankind look upon as their just due?

A third argument for the ministers' maintenance is here taken from common justice: they sow spiritual things. That is, they dispense the word and sacraments, and endeavour to make men spiritual and holy here, and happy hereafter; and therefore they ought to reap some of their people's carnal things, things for the support of their lives, and subsistence for themselves and their families: so that the ministers of God are not indebted both to God and them; they give their people things of a much greater value, and more excellent use, for things of a much lesser value, and more inferior use; for their carnal things they give them spiritual things.

Here we have a fourth argument for the Corinthians allowing St. Paul and other apostles a sufficient maintenance; namely, from their own example to other teachers at Corinth: as if he had said, "You maintain others, why not us? do not you owe more to us, who first laid the foundation of a Christian church amongst you, and have begotten you through the gospel, than you do to others?"

Nevertheless he tells them, that himself and Barnabas, although they had this unquestionable liberty, yet they never made use of it, but suffered hunger and thirst, weariness and want, lest it obstruct the course, and hinder the progress, of the gospel; whilst some might, though very unjustly, charge them with covetousness; and others, to save charges, might decline hearing of them.

A fifth argument is here produced for the ministers' maintenance, which is taken from the example of the Levites, who lived upon the things that were offered in the temple, and at the altar, and had a considerable part of the sacrifice allowed them by God himself for their ministration, under the law.

In like manner, says the apostle, "It is the Lord's pleasure and appointment now under the gospel, Matt 10:10; Luke 10:7 that they who preach the word should be maintained for it, and not diverted from their work by the cares and business of the world, but have a livelihood from their labour.

Hence it clearly appears, that a maintenance for the ministry under the gospel; for so, says the apostle, God has ordained. God's will in this matter is the same under the New Testament as it was under the old; and and as a maintenance in general is of divine right, so tithes may make thus far a claim to be of that nature, that it is believed the wisdom of man cannot find out any better expedient, than by them to support a ministerial maintenance for the preachers of the gospel to the end of the world.

The apostle having thus asserted his liberty, now shows his great moderation in the use of it: although he had a liberty to marry, and to demand maintenance for his ministry as well as others, yet he denied himself in both.

The apostle was charged by false teachers, that he preached the gospel for his profit and advantage; whereas he gloried in the contrary, that he made the gospel without charge; looking upon it as his great honour, that he could and did preach the gospel freely, for sincere ends, and not out of sinister respects; and professes he had rather die by starving, than lose his advantage of glorying.

Now the inference which St. Paul draws from all this discourse, of his declining the use of his lawful liberty, is this: If I your minister, for your profit, and the advantage of the gospel, abate of my own just right and unquestionable liberty, why should not you abate of yours, in the case of eating things offered unto idols, to keep your weak brother from destroying his soul by sinning against God?"

That which the apostle glories in, is not his bare preaching of the gospel, but his preaching of it freely and without maintenance: "For, says he, though I preach the gospel, that has nothing singular in it, others do it as well as myself, and I am bound to do it as well as others; for necessity is laid upon me, by special call and command from Christ, so to do; yea, woe is unto me for my disobedience to Christ in the heavenly vision, Acts 26:12-18 if I preach not the gospel.

Now if I do this thing willingly, that is, freely, without demanding any thing of you for my pains, which I might do, I have a reward: that is, a special reward from God, and may glory in it: but if I preach unwillingly, (demanding a maintenance for my pains, and refusing to preach without it,) all that can be said is this, that a dispensation of the gospel is committed to me; and so in preaching I only discharge a trust of which I cannot boast or glory."

The strength of the apostle's argument lies here: "No man can reasonably boast of, glory in, or expect an extraordinary reward for, the doing of that under a command from his superior to do, and that under a penalty too."

Now this was his case: necessity was laid upon him to preach the gospel, but no necessity but what he laid upon himself to preach it freely; therefore for him to do it without demanding any reward from them for doing it, this made it matter of glorying to him, which he declares he had rather die than any should take from him.

But was it the apostle's own glory that he was thus fond of, and concerned for, that he had rather lose his life, than lose?

No, it was the glory of God, the honour of the gospel, that was so inexpressibly dear unto him: the great apostle did, upon pure principles of faith and love from his heart and soul, design the glory of God, pursuant to which he did cheerfully and willingly apply himself to the preaching of the gospel, waiting upon God for his acceptance and reward, without expecting any wages (as he might) from them his Corinthian converts; and this was the matter of his boasting and glorying in the face of the false apostles, who insinuated that he preached the gospel for filthy lucre' sake.

The scene is, "This gives me hopes of a reward extraordinary from God; namely, that I have preached the gospel to you, without being chargeable to any of you; for had I received maintenance from you, I found my reproaches would have brought an ill report upon me. To prevent which, I made use of my Christian liberty, and took nothing of you; which he calls, his not abusing his power in the gospel."

Learn hence, 1. That ministers, generally speaking, lawfully may expect, yea, require maintenance from their people, to whom they preach the gospel.

Learn, 2. That although they may expect and demand maintenance for their ministry, yet in case people are so poor that they cannot give it; or enemies so malicious as to open their mouths against them for it; or if it will hinder the progress of the gospel, by keeping people from coming under the preaching of it, fearing it should be chargeable to them; under such circumstances, if the minister can subsist without it, 'tis his certain duty to preach freely, and for such extraordinary services he may expect a more than ordinary reward.

Learn, 3. That the liberty which God hath entrusted us with, must never be abused by us, to the prejudice of his glory, or the detriment of his gospel, or to the disadvantage of others. All such use of our liberty in any thing is indeed an abuse of it; therefore says the apostle here, I abuse not my power in the gospel.

In these verses our apostle proceeds to show the Corinthians farther, how mightily he did abridge himself of his Christian liberty, which was the argument he was insisting upon.

For, says he, though I be free from all men, as being a servant to none, yet have I made myself as a servant to all, that I might gain the more to embrace the gospel.

To the unconverted Jews he became as a Jew, circumcising Timothy for their sakes, Acts 16:3 that he might gain the Jews.

To them who in their opinion were yet under the obligation of the ceremonial law, he carried himself as a person under that law, and accordingly he purified himself in the temple, Acts 21:26.

To them that were without law, that is, the Gentiles, who were without the ceremonial law, he became as a person without law, abstaining from the use of all ceremonies as they did.

But yet, not being without law of God, but under the law of Christ; that is, as to the moral law of God, which was not abolished, but reinforced by Christ he did never account himself free from that, nor durst do any thing contrary to the eternal rule of righteousness; and all this, that he might gain them that are without law.

To the weak converts, either among Jews or Gentiles, he became as weak, by abstaining from what might hurt their weak consciences, that so he might gain the weak.

Finally, he became all things to all men, by compliance with them in all lawful and indifferent things, that he might gain as many as possibly he could.

And all this he did for the gospel's sake, that the gospel might be the better esteemed, and farther propagated, and he might himself partake of the promises and rewards of it, together with them to whom he preached it, and had effectually entertained it.

Behold here the humility and charity of this great apostle; his ready condescension to the pitiable weaknesses of all men; his compliance with them in all lawful and indifferent things, for the glory of God, and the advantage of the gospel: a rare and singular pattern for all ministers and private Christians to imitate and follow.

Now from this example of St. Paul's becoming all things to all men, and making himself a servant unto all,

we learn, 1. One great duty of a gospel minister is not to be a slave to any, but a servant to all; not a servant to their lusts, but to their weaknesses and infirmities.

Our apostle did not turn, as the flattering and false apostles did, with the tide and times, nor conform to them in what was sinful. He did not symbolize with all colours; nor was he a man for all hours or humours; For, says he, if I please men, (he means in any thing that is sinful) I am no more the servant of Christ, Gal 1:10. But wisely considering the case and state of all men, he did accommodate his ministry for the gaining of as many as possibly he could.

Some are all things to all men, that they may gain by all; a spirit not only unworthy of a minister, but of a man. But St. Paul complied with all men, and made himself the servant of all, that Christ might thereby gain, his gospel gain, yea, and they themselves gain; which hints to us

a second observation, The great end which the holy apostle aimed at, in this his compliance with, and condescension towards, the weaknesses of his people: This I do for the gospel's sake.

As if he had said, "Though I thus stoop and yield to all men, it is to serve my Master, not myself. Think not that I thus put myself into all forms towards men for my own preferment in the world; but that Christ may be preferred in the hearts and acceptations of all men.

I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved." 1Cor 10:33.

Behold here the noble mark which this minister of Christ had in his eye, the saving of souls. That he might hit it, he wisely observed the temper and state of his people, striving to render himself agreeable and acceptable unto all, that he might by all means save some; yet had he also an eye to himself in all this; he had respect to the recompence of reward, as lawfully he might.

This I do for the gospel's sake, that I may be partaker thereof with you; that is, that I may have a share myself in the promised rewards of the gospel which I have preached to you.

Blessed be God, it is lawful for all the ministers and members of Christ to do good out of hope of reward; and that his glory and our own happiness are so inseparably connected and knit together, that by promoting the former we secure the latter.

Our apostle, according to his custom in sundry epistles, does in the end of this chapter fall upon the use of terms agonistical, borrowed from the olympic and other Grecian games, celebrated near Corinth, in which the contending parties did put forth all their strength, to out-do one another. These games were running, cuffing, and wrestling: all which the apostle here alludes unto, and first to running: They which run in a race run all, but one receiveth the prize. So run the Christian race, that ye may obtain the prize.

Learn hence, That Christianity is a race which God hath set us, and it is our duty faithfully and perseveringly to run it. In a race, the foundation of it is a prize; in a race there is a considerable distance between one goal and another; in a race-plat for the racers to run in, there are certain laws to run by, and there is a certain judge to determine who wins the crown fairly.

Now this race of Christianity vastly differs from all other races thus: This is a spiritual race, it strains not legs and lungs, but faith and patience. Other races are performed by natural abilities, but this by a supernatural power and strength. Those races might be run without disturbance, but not this. Their reward but a garland of bays, ours a crown of immortality.

But what is it to run this race?

Ans. It supposes a motion, it imports a vehement and intense motion, it implies progress and proficiency; every step brings the racer nearer the goal: and it implies perseverance; the racer must hold it to the last, or he loses his labour and reward: every one that thus runs shall obtain the prize, whereas in other races but one receiveth the prize.

It was a custom amongst those that used at Corinth the fore-mentioned games of running and wrestling, to tie themselves to a strict prescribed diet, both for quality and quantity, by way of preparation. They did not indulge themselves in gluttony, or any sort of excess, but were temperate in all things, that the crown might be won by them; which, alas! was nothing but a garland of leaves or flowers. In imitation of whom, he advised the Corinthians to be very moderate in the use of all worldly things, and to abstain from whatsoever may hinder their running the Christian race, and their receiving the incorruptible crown.

That is, "I run this race of Christianity myself, which I advise you unto. But my care is to run sure, not at uncertainties; to make sure of the crown at the end of the race, and I do not only run, but fight; I oppose whatever opposeth me."

Here observe, The apostle changes the metaphor from that of running to the other game of cuffing; and says he did not fight like one that beats the air, but never hurts the adversary; no, he fought in good earnest with all his spiritual enemies, the flesh, the world, and the devil. It is not every running that will gain the prize, nor every fighting that will obtain the victory; but it must be a running with all perseverance, and a fighting with our utmost power, that will bring us to heaven and eternal happiness.

The original word may be fitly rendered, I give myself blue eyes; alluding to the olympic game of cuffing, in which the combatants were wont with their blows to beat one another, till they made each other livid, their eyes black and blue. The sense is, that by mortification he used great severity upon himself, contending against and combating with that body of sin and death which did obstruct and hinder him in running the Christian race which was set before him.

The word it in the Greek is an allusion to the other exercise of wrestling, wherein the antagonists or contenders do strive to cast each other to the ground, and to keep them under. So he, the better to subdue his body of sin, was careful to keep down the body of flesh, which if pampered is apt to rebel.

He concludes all with a reason why he exercised all this care and caution; namely, That is, lest when he had acquainted them with the laws and rules of Christianity, and proposed to them the way of striving and getting the crown, he himself should at last prove a cast-away, or one unworthy to be approved or rewarded by God.

From whence observe, 1. That it is possible for him who has been all his life preaching to others, and furthering them in their way to heaven, to be thrown himself into hell at last. Many that have prophecied in Christ's name shall yet perish in his wrath; and such as have cast devils out of others, shall yet be cast to the devil themselves.

Observe, 2. That such ministers as indulge their unruly appetites, giving the flesh whatever it craves, and can deny it nothing it desires, pampering the body to the prejudice of the soul, go not in St. Paul's road to heaven, but the contrary: they gratify what he mortified, they indulge what he subdued; he administered to the wants, they to the wantonness, of the flesh: he knew that Hagar would quickly perk up, and domineer over Sarah; that the body would quickly expect and command more attendance than the soul, except it were kept under: and for this reason, says our apostle here, 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 cast-away.