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1
Corinthians Chapter Nine
1 Corinthians 9
The apostle was exposed to the accusations of false
teachers
who asserted that he carried on his evangelisation and his labours
from interested motives
and that he took the property of Christians
availing
himself of their devotedness. He speaks therefore of his ministry. He declares
openly that he is an apostle
an eye-witness of the glory of Christ
having
seen the Lord. Moreover
if he was not an apostle to others
doubtless he was
to the Corinthians
for he had been the means of their conversion. Now the will
of the Lord was that they who preached the gospel should live of the gospel. He
had a right to take with him a sister as his wife
even as Peter did
and the
brethren of the Lord. Nevertheless he had not used this right. Obliged by the
call of the Lord to preach the gospel
woe unto him if he failed to do it! His
glory was to do it gratuitously
so as to take away all occasion from those who
sought it. For
being free from all
he had made himself the servant of all
that he might win as many as he could. Observe that this was in his service; it
was not accommodating himself to the world
in order to escape the offence of
the cross. He put this plainly forward (chap. 2:2); but in preaching it
he
adapted himself to the religious capacity and to the modes of thought belonging
to the one and to the other
in order to gain access for the truth into their
minds; and he did the same in his manner of conduct among them. It was the
power of charity which denied itself in all things
in order to be the servant
of all
and not the selfishness which indulged itself under the pretence of
gaining others. He did so in every respect for the sake of the gospel
desiring
as he said
to be a partaker with it
for he personifies it as doing
the work of God's love in the world.
It was thus they should run; and
in order to run thus
one must deny
oneself. In this way the apostle acted. He did not run with uncertain steps
as
one who did not see the true end
or who did not pursue it seriously as a known
thing. He knew well what he was pursuing
and he pursued it really
evidently
according to its nature. Every one could judge by his walk. He did not trifle
as a man who beats the air-easy prowess. In seeking that which was holy and
glorious
he knew the difficulties he resisted in the personal conflict with
the evil that sought to obstruct his victory. As a vigorous wrestler
he kept
under his body
which would have hindered him. There was reality in his pursuit
of heaven: he would tolerate nothing that opposed it. Preaching to others was
not all. He might do that
and it might be
as regards himself
labour in vain;
he might lose everything-be rejected afterwards himself
if not personally a
Christian. He was a Christian first of all
then a preacher
and a good
preacher
because he was a Christian first. Thus
also (for the beginning of
chapter 10 connects itself with the close of chapter 9)
others might makes a
profession
partake of the initiatory and other ordinances
as he might be a
preacher
and after all not be owned of God. This warning is a testimony to the
condition to which
in part at least
the assembly of God was already reduced:
a warning always useful
but which supposes that those who bear the name of
Christian
and have partaken of the ordinances of the church
no longer inspire
that confidence which would receive them without question as the true sheep of
Christ. The passage distinguishes between participation in christian ordinances
and the possession of salvation: a distinction always true
but which it is not
necessary to make when christian life is bright in those who have part in the
outward privileges of the assembly.
── John Darby《Synopsis of 1 Corinthians》
1 Corinthians 9
Chapter Contents
The apostle shows his authority
and asserts his right to
be maintained. (1-14) He waved this part of his Christian liberty
for the good
of others. (15-23) He did all this
with care and diligence
in view of an
unfading crown. (24-27)
Commentary on 1 Corinthians 9:1-14
(Read 1 Corinthians 9:1-14)
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.
Commentary on 1 Corinthians 9:15-23
(Read 1 Corinthians 9:15-23)
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.
Commentary on 1 Corinthians 9:24-27
(Read 1 Corinthians 9:24-27)
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.
── Matthew Henry《Concise Commentary on 1 Corinthians》
1 Corinthians 9
Verse 1
[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?
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
1 Corinthians 9:1-3: his apostolical liberty
1 Corinthians 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.
Verse 2
[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.
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.
Verse 3
[3] Mine
answer to them that do examine me is this
My answer to them who examine me — Concerning my apostleship.
Is this —
Which I have now given.
Verse 4
[4] Have
we not power to eat and to drink?
Have we not power — I
and my fellowlabourers.
To eat and to drink — At
the expense of those among whom we labour.
Verse 5
[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?
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
1. That St. Peter continued to live with his wife after he
became an apostle: 2. That he had no rights as an apostle which were not common
to St. Paul.
Verse 6
[6] Or I
only and Barnabas
have not we power to forbear working?
To forbear working —
With our hands.
Verse 8
[8] Say
I these things as a man? or saith not the law the same also?
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.
Verse 9
[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?
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.
Verse 10
[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.
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. Deuteronomy 25:4
Verse 11
[11] If
we have sown unto you spiritual things
is it a great thing if we shall reap
your carnal things?
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?
Verse 12
[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.
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.
Verse 14
[14] Even
so hath the Lord ordained that they which preach the gospel should live of the
gospel.
Verse 15
[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.
It were better for me to die than — To give occasion to them that seek occasion against me
2 Corinthians 11:12.
Verse 17
[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.
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.
Verse 18
[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 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.
Verse 19
[19] For
though I be free from all men
yet have I made myself servant unto all
that I
might gain the more.
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?
Verse 20
[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;
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
Galatians 2:14.
Verse 21
[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.
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.
Verse 22
[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.
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.
Verse 24
[24] Know
ye not that they which run in a race run all
but one receiveth the prize? So
run
that ye may obtain.
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!
Verse 25
[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.
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!
Verse 26
[26] I
therefore so run
not as uncertainly; so fight I
not as one that beateth the
air:
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.
Verse 27
[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.
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.
── John Wesley《Explanatory Notes on 1
Corinthians》
Chapter 9. The Authority of the Gospel
I Discipline My
Body
Bring It Into Subjection
I. Preacher’s
Self-defense
II. Diligent To
Preach the Gospel
III. To Obtain
An Incorruptible Crown
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Nine General Review OBJECTIVES IN STUDYING THIS CHAPTER
1) To be impressed with Paul's own example of restricting his liberty in Christ so as to save others 2) To understand the Biblical authority for supporting those who labor in the preaching of the gospel 3) To see the importance of self-control
and the danger of apostasy SUMMARY
After warning in chapter eight that the improper exercise of one's liberty in Christ might lead to the damnation of those who are weak in faith and conscience
Paul now illustrates how he was willing to exercise restraint even when it came to the liberties he had as an apostle of Jesus Christ. Though he had the right to have a believing wife and be supported in the preaching the gospel (1-14)
he freely chose not to exercise these and other rights. One reason was so he might be able to freely offer some sort of service to the Lord (15-18)
but it also was because he desired to save others (19-23). There was also the realization that self-restraint was a necessary quality to assure his own salvation as well (24-27)! OUTLINE