1 Corinthians 9

David Lipscomb Commentary On 1 Corinthians 9 THE RIGHTS AND WHICH THE APOSTLE HAD WAIVED IN THE OF OTHERS1 Corinthians 9:1-14 1 Am I not free?—He had just said that those who had “ knowledge” should be ready to surrender their rights for the good of the “ weak.” He now shows them that in matters which affected his whole life he had himself been governed by this rule. He was free and could have claimed that those to whom he preached should support him, but he deemed it wise to waive that right, and in so doing he subjected himself to great hardships and privations. (See Acts 20:34; 1 Thessalonians 2:9.) am I not an apostle?—Some one had gained an influence in the church at Corinth, who, in seeking to destroy Paul’ s influ¬ence, denied that he was an apostle. As he had refused to re¬ceive help of the church at Corinth while among them, this question indicates that they had made the facts— that he was not married and would not receive support— reasons for saying he was not an apostle. He had performed works in their midst which none but the apostles did. He says: “ Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works.” (2 Corinthians 12:12.) These signs have been wrought in their midst and he refers to them as evidence of his claims. An idea has prevailed that Apollos was at the head of the opposition to Paul; that some of the parties at Corinth claimed to be “ of Apollos” is made the ground of this conclu¬sion. But this is incorrect, for the relations between Paul and Apollos were cordial. (16: 12.) have I not seen Jesus our Lord?— Paul had not seen and learned of Jesus when in the flesh as the other apostles had. This difference he himself recognized and made mention of it on several occasions. But he had seen Jesus even as he ap¬peared to the twelve after his resurrection. After having re¬counted these appearances, he specifies with solemn emphasis, “ And last of all, as to the child untimely born, he appeared to me also.” (15: 5-8.) [This manifestation of the risen and glorified Lord, which was vouchsafed to him on the way to Damascus (Acts 9:17), placed him on a level, in regard to this important particular, with the twelve.] are not ye my work in the Lord?—He had been instrumental in converting them to Christ. He says: “ For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat vou through the gospel.” (4: 15.)"

2 If to others I am not an apostle, yet at least I am to you; —If others should reject him as an apostle, how could they, since they were the fruit of his labor as an apostle? They were the seal of his apostleship. “ He dwelt there a year and six months, teaching the word of God among them” (Acts 18:11), and he built a larger church there than he had built at any other place. His claims to be an apostle had been accompanied by miracles, and they had believed on the evidence given through these of God’ s presence with him. Now to deny that he was an apostle would be to say that God had enabled one to work miracles and wonders who made false claims, or to admit that the miracles and wonders on which their faith rested had not been performed. They above all others could not question his apostleship. for the seal of mine apostleship are ye in the Lord.— [A seal is that which is affixed to a deed, or other instrument to make it sure and indisputable. The Corinthian church itself is represented as such a seal of his apostleship. After their conver¬sion he had bestowed on many of them gifts of the Holy Spirit in such abundance that they were inferior to no church whatever. (1: 5-7; 2 Corinthians 12:13.) ]

3 My defence to them that examine me is this.—When any of his opponents undertook to question him as to his apostle¬ship, he answered that he had seen the Lord Jesus, and that he had set his seal upon his commission by the success which had crowned his labors. This answer satisfied Peter, James, and John, who gave to him the right hands of fellowship, seeing to him had been committed the apostleship to the Gen-tiles. (Galatians 2:8-9.)

4 Have we no right to eat and to drink?—[Having proved his apostleship, he now proves his right to be maintained by those among whom he labored.]

5 Have we no right to lead about a wife that is a believer, —[He answered those who called in question his apostleship, on the ground that he had no wife neither did he receive a support from those among whom he labored, by informing them that, while he and Barnabas had the right to do so, they did not avail themselves of these privileges as a matter of choice.] even as the rest of the apostles,—These had wives who accompanied them in their work, and he and Barnabas had the same right. [This passage certainly leads to the conclusion that most of the apostles, if not all, were married men ; that all had the privilege of having themselves and their wives main¬tained by the churches.] and the brethren of the Lord,— [The brethren of the Lord were “ James, and Joseph, and Simon, and Judas.” (Matthew 13:55.) Various and ingenious suppositions have been made as to who these were. Some have endeavored to prove that they were the cousins of Jesus; others that they were the sons of Joseph by a former marriage. These views have been fostered by those who have endeavored to establish the perpetual virginity of Mary. But the natural conclusion from a study of what is said in the Gospels, without preconceived prejudice, would be that Joseph and Mary lived together as husband and wife after the miraculous conception and birth of Jesus, and that these sons were born unto them. This conclusion is sup¬ported by the use of the words: “ She brought forth her first¬born son” (Luke 2:7) ; “ And knew her not till she had brought forth a son” (Matthew 1:25) ; “ before they came together” (Matthew 1:18) ; and the repeated mention of them in connection with his mother Mary (Matthew 12:46 Matthew 13:55; Mark 6:3).] and Cephas?—[This statement and the account of Jesus healing Peter’ s mother-in-law (Matthew 8:14; Mark 1:30; Luke 4:38) is conclusive proof that he was a married man.]

6 Or I only and Barnabas, have we not a right to forbear working?—Not only had they the right to marry if they saw fit, but they had a right to forbear laboring with their hands for support and to call on the brethren to support them in the work to which they were called. [The word “ only” here im¬plies that the other apostles and the brethren of the Lord exercised their right to be maintained by the church.]

7 What soldier ever serveth at his own charges?—The soldier had a right to receive support from those whom he served. This was a matter of common equity; and on this principle all acted who enlisted as soldiers. So then any man who goes into the world to fight for Jesus is entitled to his support from those to whom he renders service. who planteth a vineyard, and eateth not the fruit thereof? —Any man that plants a vineyard is entitled to the fruit of the vineyard he planted. or who feedeth a flock, and eateth not of the milk of the flock?—Any man that feeds a flock is entitled to the milk of thac flock. In all this he asserts the right of those who labor for the church of God to live by that labor. He is entitled to a living for the work he does. If he does not labor in his call¬ing, he is not entitled to it, for “ if any will not work, neither let him eat.” (2 Thessalonians 3:10.)

8 Do I speak these things after the manner of men? or saith not the law also the same?—It is not merely in accordance with human judgment of what is fitting that he lays down the principle that the laborer has a right to a living wage. There is a higher authority than that, for God had ordained it in the law.

9 For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn.—The ox when treading out the grain was allowed to eat what he needed while so doing. Is it for the oxen that God careth,—[Certainly God cares for the ox. He had commanded the Israelites that when the harvest came, the ox, while treading out the corn which it had contributed to produce by the painful labor of plowing, should not be muzzled, and thereby prevented from enjoying, conjointly with man, the fruit of its toil. God’ s object in acting thus was evidently to cultivate in the hearts of his people feelings of justice and equity. This moral object appears not only from the prohibition itself, but also from all the other injunctions which accompany it— pay to the poor laborer his wages on the same evening; not to put the child to death with the guilty father; always to leave, when gathering the harvest, a gleaning for widows and strangers; not to subject the criminal to more than forty stripes. (Deuteronomy 24:10 to Deuteronomy 25:4.) This whole context shows clearly enough what the object of the prohibition was. It was not from solicitude for the ox that God made this prohibition; there were other ways for providing for his nourishment. By calling on the Israelites to exercise gentleness and gratitude, even to a poor animal, it is clear that God desired to impress on them, with stronger reason, the same way of acting toward the human workmen whose help they engaged in their labor. It was the duties of moral beings to one another that God wished to impress by this precept.]

10 or saith he it assuredly for your sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking.—This was written to teach that those laboring in the service of the Lord were entitled to a living from those for whom they labored, whatever their labor might he. [So the good which such a provision as the law achieved for the oxen was nothing compared to the good which it accomplished for man. God did not do this simply as a provision for the ox, but to teach us that it is a divine principle that the laborer should have his reward.]

11 If we sowed unto you spiritual things, is it a great mat¬ter if we shall reap your carnal things?—If Paul and Barnabas had preached to them, fed their souls with spiritual food, it was not unreasonable that they should minister to their fleshly necessities.

12 If others partake of this right over you, do not we yet more?—These opponents of Paul had received support from them. Certainly if any one had the right to receive their support, Paul, who had labored to support himself and suffered to plan and build up the church in its weakness, was entitled to it. Nevertheless we did not use this right;—He had not demanded this of them, preferring to hold himself above suspicion as to his motives. It is common even yet that an earnest, faithful worker denies himself, plants the truth through self¬denial, builds up a church, and then the church wishes a popular man to entertain them, and they forget the self-sacrificing father, wound his feelings, and support in abundance a popu-lar young man, who perverts the truth their father in the gospel taught. Paul’ s rebuke here applies to all such churches; but the men who allow themselves to be so used ought to be regarded as unworthy of countenance or support. Many young men ought to drink into Paul’ s spirit— that he would not build on another man’ s foundation— and seek destitute fields in which they can plant vineyards and live of their own planting, drink the milk of the flock they themselves have wa¬tered and cared for. but we bear all things, that we may cause no hindrance to the gospel of Christ.—While Paul had the right to this support, he refused to accept it lest he should be suspected of seeking gain. He preferred to suffer and labor with his own hands, lest the gospel should be hindered by such suspicions against his character. [From this we should learn that our right to anything is of itself no sufficient reason for claiming it. We are bound by our relation to Christ to consider whether we shall most advance his cause by claiming or waiving our rights.]

13 Know ye not that they that minister about sacred things eat of the things of the temple,—God ordained in the temple service that those who administered in the temple should live from the offerings in the temple. and they that wait upon the altar have their portion with the altar?— -Of the offerings and sacrifices brought to the tem¬ple, certain portions were set apart for the priests and their helpers around the altar, and for their families. While serv¬ing at the altar they must live of the offerings made.

14 Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.—As the priests who ministered about the holy things lived of the gifts made at the altar, so those who preach the gospel should receive their support out of the offerings made by the church, not of special dona¬tions made to them while other work of the church suffers, as God ordained it. A failure to support the work of the church left the teacher to suffer.

THE APOSTLE’ S AS TO HIS SELF-DENIAL IN TO THESE RIGHTS1 Corinthians 9:15-23 15 But I have used none of these things:—Paul chose to use none of these privileges of a support to which he was entitled, lest by it he should hinder the gospel of Christ. and I write not these things that it may be so done in my case;— -Neither did he write this to them that they should do so to him. for it were good for me rather to die, than that any man should make my glorying void.— His glorying was that he might preach the gospel without receiving help from those to whom he preached.

16 For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me;—He had been a sinner in persecuting the church. God chooses men to do work because of their fitness to do it. Paul’ s persecution of the church continually reminded him how he should as much as he could compensate for the injury he had done to it. So he felt in preaching- and suffering all he could preach and suffer only what he ought to do to undo the former evil work. As he had made others suf¬fer for it, he felt that he ought to bear and suffer to convert the world. Paul’ s conscience was always tender, quick, alert to lead him to suffer as he had made others suffer. for woe is unto me, if I preach not the gospel.— As he had received mercy from God, he must proclaim the terms of mercy to others; hence he felt that woe would be unto him, if, after receiving so great mercy, he did not preach the mercy to others.

17 For if I do this of mine own will, I have a reward:—If he preached cheerfully and willingly without support, a reward would be given him. but if not of mine own will, I have a stewardship intrusted to me.—The stewardship was the responsibility of being an apostle to the Gentiles. And if he should fail to fill it, the responsibility of the Gentiles dying without having the gospel preached to them would be his. And what a woe would have rested upon him had he failed in the discharge of his duty, f Since a steward was a slave, there is a great difference be¬tween what he did in obedience to a command and what a man volunteers to do of his own accord. And this is the dif¬ference to which Paul refers. The slave may feel honored by the command of his master, and obey him gladly, still it is but service. So “ Paul, a servant of Jesus Christ” (Romans 1:1), was commanded to preach the gospel (Acts 26:16-21), and he did it with his whole heart; but he was not commanded to re¬fuse support from those to whom he ministered while so doing. ]

18 What then is my reward? That, when I preach the gospel, I may make the gospel without charge,—His reward or that which brought the reward was that he should preach the gospel without charge. so as not to use to the full my right in the gospel.—He was sensitive lest he should transcend and abuse his right of support while preaching. So he refused it from those to whom he preached. His own persecution of the church in days past no doubt wrought upon his conscience and demanded that he should suffer for the gospel.

19 For though I was free from all men, I brought myself under bondage to all, that I might gain the more.— -[None had any claim on him because they maintained him; yet he re¬duced himself to the condition of a servant, both by serving all men without requiring even maintenance from them and by complying with their prejudices in all cases where he could without violating God’ s will. How he did this is explained in the following verses.]

20 And to the Jews I became as a Jew, that I might gain Jews;—To the Jews when he circumcised Timothy, for it is expressly said: “ Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts.” (Acts 16:3.) Also when he consented to purify himself and to be at charges with the four men who had a vow (Acts 21:20-26) ; and when he said: “ I am a Pharisee, a son of Pharisees” (Acts 23:6-7). He conformed to their usages, observed the law, avowing at the same time that he did it as a matter of conciliation. But whenever the fair inference from his course would have been that he regarded the Mosaic law and observances as binding on the Christian he strenuously refused compliance. His action in relation to Timothy and Titus shows the principle which governed him. Timothy, whose mother was a Jewess, he circumcised, because it was regarded as a concession. Titus he refused to circumcise, because it was demanded as a matter of obedience to the Mosaic law. (Galatians 2:3-5.) Two things are, therefore, to be considered in all cases in the opinions and practices of others: (1) That the point conceded be a matter of indifference; for Paul never yielded to anything which was in itself wrong. In this respect his conduct was directly opposite to that of those who accommodate themselves to the sins of men or to the religious errors of others. (2) That the concession does not involve any admission other than what is, in fact, indifferent in a matter of moral or spiritual obligation. to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law;—[Expositors generally take the position that this clause is only explanatory of the expression, “ to the Jews,” that is, to those under the law, I became a Jew, that is, as one under the law.]

21 to them that are without law,—All peoples and things in the universe are under the general government and rule of God. God gives men the privilege of obeying him and being saved, or of rejecting him as ruler and being condemned and punished for rebelling against him. If they were not under the dominion and rule of God, he could not punish them. Satan himself is under the dominion of God. God is the sole ruler of the universe. He permits men to rebel, to refuse to submit, for a time; but if they do not repent, God, as the ruler of all, will punish them.

All men now living ought to be under “ the law of the Spirit of life in Christ Jesus.” The reason they are not is because they are unwilling to obey him. God allows them to live a while in the state of rebellion; then if they refuse to repent and obey him, in the execution of the laws of the universe, he will punish them in hell. God forbears with them for a time, giving them time and opportunity to repent. He gives laws only to those willing to obey him. Those unwilling to serve him he leaves without law, not that they are not accountable, but because they reject him as ruler. God gave laws to the Israelites because they were willing at times to obey and serve him.

The Gentiles were not willing to serve him, and he left them without law. When any Gentile was willing to obey God, he entered into the Jewish family and came under the Mosaic law. Just so now; any soul that is willing to obey God comes into the church of God and under his law. If a man is not under law it is because he is not willing to obey God. The Gentiles, who were without law in the days of Judaism, became willing to obey God under Christ; hence they were said to be without law, were not under the law of Moses. as without law,— [Paul adapted himself to the habits and modes of thought of the Gentiles; quoted their poets (Acts 17:23) ; ate with them, and rebuked Peter when he ceased to do so (Galatians 2:11-16) ; based an argument on the inscriptions on their altars (Acts 17:23); and did not urge on them the ceremonies and “ works of the law” ; but “ by the hearing of faith” (Galatians 3:9).] not being without law to God, but under law to Christ, that I might gain them that are without law.—This parenthesis explains in what sense only Paul was “ without law.” The death of Jesus on the cross had made him free from the law of Moses (Colossians 2:14), and brought him under the “ law of the Spirit of life in Christ Jesus” (Romans 8:2).

22 To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some.—Paul’ s own example is instructive, as showing how far this method of action may be rightly carried.’ He ac¬commodated himself to the prejudices and preferences of men so far as he could without sacrificing truth and righteousness, in order to win them to Christ. In other words, he sacrificed personal rights and personal liberty of action rather than to insist upon them when they stood in the way of winning any man, or set of men, to the Lord. As an example he earnestly contended that the law of Moses was no longer binding; yet he observed it as fully as he could, consistently with the law of Christ, for the purpose of conciliating the Jews and obtain¬ing from them a favorable hearing of the gospel. He did this not that he might be personally popular with any man, but that by doing so he might throw no obstacle in the way of their giving the gospel a favorable hearing.

23 And I do all things for the gospel’ s sake, that I may be a joint partaker thereof.— [Hitherto Paul has dwelt on the duty of self-denial for the good of others; now, however, he rises higher— to the absolute necessity of it to eternal salvation even of himself, as an indispensable feature of Christian char¬acter. So we see that in work for the good of others we must not be unmindful of our own good; and there is nothing more conducive to our spiritual benefit than faithful, self-denying service for Christ. “ Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.” (1 Timothy 4:16.) ]

OF THE DUTY OF SELF-DENIAL BY TO THE GRECIAN GAMES1 Corinthians 9:24-27 24 Know ye not that they that rim in a race run all,—There is here an allusion to the Isthmian games, which took place every second year, at a place on the seacoast about nine miles from Corinth. These games had been one of the chief means of fostering the feeling of brotherhood in the Hellenic race. They were the greatest of the national gatherings; and even when one State was at war with another, hostilities were suspended during the celebration of the games. All competitors in the games had ten months’ training, under the directions of competent teachers and under various restrictions of diet. For thirty days previous to the contest the candidates had to attend the exercises at the gymnasium. At the beginning of the festival, they were required to prove to the judges that they were of pure Greek blood, and had not forfeited by mis- conduct the right of citizenship, and had undergone the neces¬sary training. Only after the fulfillment of these conditions were they allowed, and when the time arrived, to contend in the sight of assembled Greece. The race was not merely an exhibition of bodily strength, but solemn trials of the excellence of the com¬petitors in the gymnastic art, and was to the Greeks one-half of the human education. Proclamation was made of the name of each competitor by a herald. but one receiveth the prize?—Of the multitude of competitors one only received the prize. They ran with all their might— each exerted himself to the utmost. The desire to succeed was so intense that the contestants suffered great agony. The issue of the contest was watched by his relatives and friends with breathless interest. His success depended on his passing all rivals, so thy cheered him to greater exertion. [The prize was a wreath of pine leaves, conferred on the successful contestant on the last day of the games. “ Every one thronged to see and congratulate him; his relatives, friends, and countrymen shedding tears of tenderness and joy, lifted him on their shoulders to show him to the crowd, and held him up to the applause of the whole assembly, who strewed handfuls of flowers over him.” His family was greatly honored by his victory, and when he returned to his home, he rode in a triumphal chariot through a breach in the wall which enclosed the city, the object of this being to symbolize that for a city which was honored by such a citizen no walls of defense were needful. His name was sung in trium¬phal odes and his likeness was placed in the long line of statues which formed the approach to the adjacent temple. Such was the imagery before Paul’ s mind when he wrote these words.] Even so run; that ye may attain.—That is, run as the victor runs, in order to attain. We have seen that the victor’ s success depended on great self-denial in preparation, and the greatest possible effort in the contest. In the Christian race he who crowns is willing to crown not the first only but the last. Yet all must run in a certain way. What this so running is, we learn from the following. “ Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so eas¬ily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God.” (Hebrews 12 Hebrews 1, 2.) This gives special prominence to the immense concourse which the Greek spectacle called together, as well as the necessity of being free from every hindrance and of straining to the utmost every nerve, in order to attain the heavenly runner’ s prize.

25 And every man that striveth in the games exerciseth self-control in all things.—Contentedly and without a murmur he submits himself to the rules and restrictions of his ten months’ training, without which he may as well not compete. The indulgences which other men allow themselves he must forego. Not once will he break the trainer’ s rules, for he knows that some competitor will refrain even from that once and gain the strength while he is losing it. He glories in his hardships and fatigues and privation, and counts it a point of honor scrupulously to abstain from anything which might in the slightest degree diminish his chance of success, because his heart is set on the prize, and severe training is indispensable. He knows that his chances are gone if in any point or on any occasion he relaxes the rigor of the discipline. Now they do it to receive a corruptible crown ;— A crown of pine leaves. The victor, it is true, won a crown of glory; but the glory faded almost as fast as the wreath. No permanent satisfaction could result from being victorious in a contest of physical strength, activity, and skill. but we an incorruptible.— -An incorruptible, an unfading, and eternal crown. It is called “ the crown of righteousness” (2 Timothy 4:8); “ the crown of life” (James 1:12; Revelation 2:10); and “ the crown of glory” (1 Peter 5:4).. It is possible for every one who runs the Christian race to receive this crown, which shall forever be unto him a joy as thrilling as at the moment of receiving it. [It is worthy of the determined and sustained effort of a lifetime. As victory in the games was the actual incentive which stimulated the Grecian youth to strive for the physical strength and development, so there is laid before the Christian an incentive which, when fully appre¬hended, is sufficient to carry him to great spiritual attainments. To have righteousness and life in perfection is his true glory, and this is the very crown of his being. And such a crown cannot fade away.]

26 I therefore so run, as not uncertainly;—Here Paul ap¬peals to his own conduct as an illustration of the lesson which he is teaching, and by means of it reminds the reader that the whole of this chapter has been a vindication of his own self¬denial, and that he has a clear and definite object in view. No man can run as Paul did who has no definite object to be gained. [We must be resolved to win and have no thought of defeat, of failure, or of doing something better. It is the ab¬sence of deliberate choice and a strong determination which causes such uncertain running on the part of many who claim to be in the race. Their faces are as often turned from the goals as towards it. They fail to understand that all strength spent in any other direction than towards the goal is lost. They act as though they do not know what they wish to make of life.] so fight I, as not beating the air:—The illustration is changed from running to fighting, both being included in “ striveth.” He had an adversary to contend against, and did not strive with uncertain blows; but all his efforts were di¬rected, with good account, to the great purpose of subjecting his enemy, and bringing every thought into captivity to God.

27 but I buffet my body,—By this he plainly means his whole embodied self, as acting and acting on through the body. So viewed he expressed his determination to beat down relentlessly all those unholy inclinations of which the body is the essential organ. [Every man’ s body is his enemy when, instead of being his servant, it becofhes his master. The proper function of the body is to serve the will, to bring the inner man into contact with the outer world and enable him to influence it. When the body refuses to obey the will, when it usurps the authority and compels the man to do its bidding, it becomes his dangerous enemy.] and bring it into bondage:—He brought all its desires under subjection, that it might serve, not rule, the spirit. “ For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other” (Galatians 5:17), “ because the mind of the flesh is enmity against God” (Romans 8:7). God is Spirit; so the flesh opposes God. Paul kept under his body, and brought it, with all its lusts and desires, into subjection to the Spirit. He also says: “ For though we walk in the flesh, we do not war according to the flesh (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds) ; casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ.” (2 Corinthians 10:3-5.)

[It is difficult to control the thoughts. Evil thoughts will rise in the mind, excited by fleshly lusts. To bring into subjection to the will of God is the triumph of the Spirit, yet by constant prayer and watchfulness it can be done. By devotion to the Lord and persevering effort the thoughts that spring from the heart can be brought into subjection to the will of Christ. The heart can be so trained that the thoughts that arise will be of God, of our duties, and obligations to him, and of the high and exalted privileges and blessings that are bestowed on us as his children. This state is gained only by the constant study of God’ s word, a drinking into the Spirit, a cultivation of the devotional feelings, and a constant effort to conform the life to the will of God. This is the only way to fit the soul for companionship with God and “ the spirits of just men made perfect.” The church is the training school to fit man for the eternal home, and the will of Christ is for disci¬plining and training for the blessed companionship with the redeemed in the heavenly home.]

lest by any means, after that I have preached to others,— [The image is carried on, and Paul says that he has a further motive to live a life of self-denial— that having acted as a herald, proclaiming the conditions of the contest, and the requi¬site preliminaries for it, should not be found to have himself fulfilled them. It is the same image kept up still of this race, and of the herald who announced the name of the victor, and the fact that he had fulfilled the necessary conditions. It was not the custom for the herald to join in the contest, but the apostle was himself both a runner in the Christian race and a herald of the conditions of that race to others. Hence, natu¬rally, he speaks of the two characters, which in the actual il-lustration would be distinct, as united in one when applied spiritually to himself.] I myself should be rejected.—[Lest he should fail utterly of the prize. If such earnest, self-denying watchfulness was needed on the part of Paul, with all his labors for others, to make his own calling and election sure, we should learn that not to do our utmost to save, at any personal sacrifice, the souls of others is to imperil our own salvation. For such effort and sacrifice strengthen the spiritual life. And so serious is our conflict and so tremendous are its issues that we dare not leave unused any means of spiritual strength. In seeking to save others, we are working out our own salvation.]

Verse 1 1 Corinthians 9This whole chapter is devoted to the discussion of the rights of an apostle, and by extension, the rights of ministers of the gospel to support by their congregations, seven distinct and convincing arguments being given (1 Corinthians 9:1-14), with the remaining part of the chapter being taken up by Paul’s explanation of why, in his own case, he did not compel the honoring of such right by the Corinthians. It begins with a pointed proof of his being a genuine apostle (1 Corinthians 9:1-3). Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord? If to others I am not an apostle, yet at least I am to you; for the seal of my apostleship are ye in the Lord. My defense to them that examine me is this. (1 Corinthians 9:1-3) By the last sentence here Paul took knowledge of the slander then current in Corinth to the effect that he was not a true apostle, the alleged proof of it being that Paul had supported himself instead of claiming the emoluments of an apostle as the other apostles were doing. As DeHoff noted, “It is a common occurrence for some minister to preach on an evil and have the evil-doer condemn the preacher instead of repenting of the evil."[1]Paul refuted the charge that he was not a genuine apostle with two indubitable proofs: (1) he had seen the Lord Jesus, and (2) God had marvelously blessed his apostleship, the Corinthian church itself being the stark proof of it, “the seal,” as Paul called it, of his apostleship. It is important to see in this short paragraph the impossibility of any man’s being a true apostle unless he had seen Jesus Christ after our Lord’s resurrection, thus being an eyewitness of the resurrection. ENDNOTE: [1] George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee: The Christian Press, 1947), p. 73. Verse 4 Have we no right to eat and drink? Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas? Or I only and Barnabas, have we not a right to forbear working?THE FIRST Have we no right …? is a Hebrew idiom for “We certainly do have the right.” To eat and drink … means “entitled to be fed by the church."[2] It is incorrect to refer this to eating and drinking in an idol’s temple. Wife that is a believer … In view here, as Morris noted, is not the rights of apostles to marry; nobody in the first century would have raised any such question; rather, the thing in view is “the right to lead about a wife,"[3] maintaining her (along with her husband) at the church’s expense. The rest of the apostles, and Cephas … This means that all of the other apostles, and Cephas (Peter) in particular, carried their wives with them on their missionary journeys; and Paul as a true apostle had the same right to do so. Significantly, Peter appears in this passage not as a celibate, but as a family man. It will be recalled that his mother-in-law was healed by Jesus (Matthew 8:14). Thus, it is certain that Peter did not forsake the married state to discharge his apostolic office. Brethren of the Lord … These were James, and Joseph, and Simon and Judas (Matthew 13:55); and there is nothing in the New Testament that requires these to be understood in any other way than as the half-brothers of Jesus, the natural children of Joseph and the Virgin Mary, her virginity following the birth of Jesus being nothing but a superstition. For more on Mary’s so-called perpetual virginity, see in my Commentary on Matthew, pp. 9-11. Or I only and Barnabas … It appears that Barnabas also gave up his right to be supported by the churches. While commendable in the highest degree, this renunciation of the right of support on the part of Paul and Barnabas resulted in their being looked down upon by some who were steeped in the culture of the Greeks. “The philosophers regarded the men who performed menial tasks as inferior."[4] Working with one’s hands for his own support was detested by them. As Metz considered it, so do we, that the “wife” to be carried about as mentioned here could have any possible reference to some woman who was not the wife of the missionary, but a mere female companion or woman assistant, is “morally preposterous."[5] It is a fact, however, that the historic church did so pervert the meaning of this place; and of such perversion Farrar said: It was the cause of such shameful abuses and misrepresentations that at last the practice of traveling about with unmarried women, who went under the name of “sisters,” “beloved,” or “companions,” was distinctly forbidden by the third canon of the Council of Nice.[6]Paul’s argument is simply that he was as fully entitled to be supported by the churches as were any of the other apostles, a right proved by the general acceptance of it throughout the brotherhood of that day. [2] J. W. McGarvey, Commentary on First Corinthians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 89. [3] Leon Morris, Tyndale Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 133. [4] Donald S. Metz, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 397. [5] Ibid., p. 396. [6] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 287. Verse 7 What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit therof? or who feedeth a flock and eateth not the milk of the flock?THE SECOND This argument derives from the inherent right of soldiers to be supported by their government, the right of the owner of a vineyard to eat the crop, and the right of a shepherd to drink of the milk of the flock. Such rights have been universally recognized and accepted in all ages. These examples are pointedly appropriate in their application to ministers of the gospel. “The Christian minister fights evil (as a soldier), plants churches (like the planter of a vineyard), and shepherds congregations."[7]ENDNOTE: [7] Donald Guthrie, The New Bible Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1062. Verse 8 Do I speak these things after the manner of men? or saith not the law the same? For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth, or saith he assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking.THE THIRD Paul’s argument here is founded on the quotation from Deuteronomy 25:4, which Paul affirmed to be applicable to the support of ministers of the word of God. However, when Paul said that “God does not care for oxen” (the meaning of the interrogative), it is not a denial that God commanded righteous men to regard even their beasts. In the sense that God sought to protect even a beast from abuse, God did indeed care for oxen; Paul’s point here is, he would care infinitely more for the proper care and support of his ministers. The scene in view is that of an ancient threshing floor, the like of which may still be seen in some places. The wheat (or other grain) was placed upon a threshing floor; and the oxen were driven, treadmill style, around the floor until their hooves had beaten out the grain. No Jew, in the light of the law of Moses, could muzzle the ox and prevent his eating during his work on the floor. Pagans, of course, muzzled the ox to prevent his eating any of the grain. The prohibition in Deuteronomy occurs in a section where human relations, rather than the treatment of animals, is under consideration; and from this it appears that the human application of the principle was primary, even in Deuteronomy. As Morris said, “It may well have been meant figuratively from the first."[8] In any event, Paul applied it with full force to the question of supporting preachers of the gospel. ENDNOTE: [8] Leon Morris, op. cit., p. 134. Verse 11 If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?THE FOURTH As Grosheide noted, “Carnal is not here identical with sinful; the contrast is between the heavenly and the earthly, between the spiritual and the material."[9] “What was earthly support in comparison with the riches of the gospel?"[10][9] F. W. Grosheide, The New International Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 207. [10] J. W. McGarvey, op. cit., p. 91. Verse 12 If others partake of this right over you, do not ye yet more? nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.THE FIFTH The right pointed out in this verse is the superior right of one who planted and nourished a congregation over the claims of others who came afterward; and, by their admission of the claims of many teachers who succeeded Paul, they were bound to admit the prior rights of the founder of their congregation. This writer has known of ministers of the gospel whose labors had planted churches, but who were neglected and denied adequate support at a later period when those congregations had flourished and become prosperous; and something of this same abuse was taking place in Corinth. Despite this, Paul, even then, was not willing to be supported by any gifts from Corinth. That we may cause no hindrance to the gospel … In order to disarm any evil thought to the effect that Paul was preaching the word of God for money, the grand apostle chose rather to suffer privation and hardship. Verse 13 Know ye not that they which minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar?THE SIXTH Paul doubtless had in mind the sacred things of the temple in Jerusalem, but his words have even a wider application, including the universal practice of all the world in such matters, the same things being true of the pagan temples as well as of the temple of the Jews. It may well be that Paul’s mention, only a moment previously, of not being a “hindrance” to the gospel, was precisely what prompted the thought of the rich emoluments and perquisites of all priests, pagan and Jewish, and of the “hindrance” which the conduct of such priests certainly causes. Barclay gave a detailed account of all the profitable benefits which Jewish priests claimed under the temple system, pointing out that, at a time when the average family had meat only once a week, many of the priests were suffering “from an occupational disease caused by eating too much meat."[11] They had grown indolent, wealthy, and disdainful of the poor. Paul would not be LIKE THEM. Nevertheless, Paul did not deny, but rather affirmed, the propriety of the servants of temples living from the temple revenues, the application being that ministers of the gospel should live from the revenues of the churches. ENDNOTE: [11] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 89. Verse 14 Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.THE SEVENTH Most commentators believe that Paul here had reference to the Lord’s statement that “The laborer is worthy of his hire” (Luke 10:7); but it might be true that “They that proclaim the gospel should live by the gospel” is a verbatim statement of the Lord himself, being another quotation from the Lord found exclusively in Paul’s writings, another example of the same thing being in Acts 20:35 : “It is more blessed to give than to receive.” There is no logical reason why this may not be another such statement of the Lord himself. In any case, here was the climax of Paul’s argument that ministers of the gospel should be supported by the churches. He summed it all up as having been “ordained,” that is, “commanded” by the Lord Jesus Christ himself; and it makes no difference if the reference is to such a passage as Luke 10:7, or to a specific order of the Lord; it is true either way, or both ways. The balance of the chapter deals with a further explanation on Paul’s part of why he had renounced on his own behalf a right of so much consequence to the growth of the church in all ages. The nobility, self-denial, altruistic motivation and benevolent love of others are set forth in the following verses. Verse 15 But I have used none of these things: and I write not these things that it may be done in my case; for it were good for me rather to die, than that any man should make my glorying void.Why did Paul take such a viewpoint? He clearly foresaw that, in so doing, he would rob Satan of any excuse to allege that the eternal gospel of Christ had first been advocated by people seeking their own gain. He would simply rather die than to give the devil any such opportunity to slander the truth. Glorying … has reference to glorying in a gospel freely proclaimed without cost to those who heard it. The genius of the holy apostle was profoundly correct in such a discernment; and, through his own self-denial and sacrifice, he placed all subsequent generations of people under a debt of appreciation and gratitude. Verse 16 For if I preach the gospel I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel.Woe unto me … if I preach not … It is to be feared that many ministers of the present day are lacking the essential compulsion which moved the apostle. As Barnes said: Men who leave the ministry and voluntarily devote themselves to some other calling when they might preach, never had the right spirit. 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 Christ.[12]What an indictment of one’s life must it be for him to turn away from preaching the truth of God to a perishing world in order to avoid inconvenience, poverty, deprivation and hardship, and with a view to possessing a greater share of the earth’s wealth, honor and privilege! It is to be feared that the spirit of the apostle Paul is as rare upon earth now as it was then. ENDNOTE: [12] Albert Barnes, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1949), p. 164. Verse 17 For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me.If I do this of mine own will … This probably refers to “preaching the gospel without financial support,” as indicated by the consequence, “I have a reward.” Above, it was pointed out that this reward consisted of thwarting Satan in a most important particular, the same being stated in the verse immediately following. I have a stewardship entrusted to me … Shore’s discernment of the meaning here appears to be correct. He said that if Paul’s preaching the gospel (without charge) was not a thing voluntarily done, then, in that case, “he would be merely a steward, a slave doing his duty."[13] Throughout this passage, it is clear that Paul aimed at going beyond all duty and obligation. The phrase “over and beyond the call of duty” finds its noblest application in the person of Paul the apostle. ENDNOTE: [13] T. Teignmouth Shore, Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 320. Verse 18 What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel.The gospel without charge … This was Paul’s reward, to be able to preach the gospel without charge to dying people. It is not to be denied that a commendable pride existed in his heart. As Wesley said: There is perhaps no passage in the apostle’s letters where there are more admirably revealed at once the nobility, delicacy, profound humility, dignity, and legitimate pride of this Christian character. Serving Christ cannot give him matter of joy except insofar as he has the consciousness of doing so in a condition of freedom.[14]ENDNOTE: [14] Godet as quoted by John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. Verse 19 For though I was free from all men, I brought myself under bondage to all, that I might gain the more.From this it is clear that it was not merely a matter of justifiable pride that Paul should have insisted on making the gospel free; but it was related to thwarting Satan, as noted under 1 Corinthians 9:15 and for the purpose of procuring a more abundant harvest in the gospel. Moreover, there can be little doubt that Paul’s selfless actions actually did result in a mighty increase in the numbers of those accepting the truth. In all ages, there are people of little minds who suppose that every servant of the gospel is more interested in the pecuniary rewards of his work than in the salvation of souls; and, alas, it must be confessed that many times the conduct of preachers themselves supports such allegations. Under bondage to all … This has the same ring as Paul’s “debtor both to Greeks and barbarians” (Romans 1:14). He accepted for himself the obligation of preaching the gospel “to the whole creation.” Verse 20 And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law.I became as a Jew … has the meaning that Paul did not then any longer consider himself as a Jew, except in an accommodative sense. At a time when it is being alleged that Jews do not have to give up their Jewry to become Christians, it is significant here that Paul did, in some very real sense, consider that he was no longer a Jew. If not, he could not have declared that “to the Jews he became as a Jew.” Not being myself under the law … This is “a remarkable statement which emphasizes how completely Paul had broken with the law of Moses."[15] This is one of the strongest statements in his writings. On all matters of innocence or indifference, Paul accommodated himself to the life-style of those whom he hoped to win for the gospel. In keeping with such conduct, he ate with Gentiles without raising any question of where they had purchased the meat; and when in the homes of Jews, Paul avoided flaunting any of the liberty which he enjoyed in Christ. This accommodation to the viewpoint of others was the master strategy of Paul, reminding us of the notable instance from the life of the Saviour, who, at the well of Samaria, sought the common ground with the woman who had come to draw water. Jesus approached her in the common circumstance that both were thirsty. See my Commentary on John, p. 114. This conformity to the views of others on Paul’s part, however, was limited to incidental or indifferent things; for Paul made it clear in the next verse that he was always under the law of Christ. ENDNOTE: [15] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 616. Verse 21 To them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law.This was the limitation which was never waived or relaxed. Whatever adaptation marked Paul’s conduct, it never involved disobeying the word of the Lord, or violating his allegiance to the law of Christ. Verse 22 To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some.David Lipscomb’s comment on this is: Paul accommodated himself to the prejudices and preferences of men so far as he could without sacrificing truth and righteousness, in order to win them to Christ … He did this not that he might be personally popular with any man, but that by doing so he might throw no obstacle in the way of their giving the gospel a fair hearing.[16]For example, Paul felt no obligation whatever to keep the forms and ceremonies of the law of Moses; yet he observed and kept such things in circumstances where his failure to do it would have antagonized the Jews, and in cases where their observance did not violate the spirit of the new law in Christ Jesus. Thus, Paul shaved his head; but there is no record that he ever ate the Jewish Passover. As he said, “Christ is our Passover.” That I may save some … As Johnson said, “This does not remove salvation from the hands of God”;[17]and, when it is declared in the word of the Lord that people should “save themselves” (Acts 2:40), it is likewise true that their doing so cannot remove salvation from God’s hands. When a man is baptized unto the remission of his sins, it does not make him his own saviour; because, when one obeys the gospel, he saves himself in the sense that he does that without which not even God can save him. In that same sense, not even God could save sinners without the preaching of the word; and by preaching the word, Paul, in that sense, saved people. [16] David Lipscomb, Commentary on First Corinthians (Nashville: Gospel Advocate Company, 1935), p. 137. [17] S. Lewis Johnson, Jr., op. cit., p. 616. Verse 23 And I do all things for the gospel’s sake, that I may be a joint partaker thereof.Adam Clarke translated this, “I do all this for the sake of the prize, that I may partake of it with you."[18] Paul’s use of the word “prize” in the verse immediately following also seems to indicate that it was the prize of eternal life which he had in view here. At any rate, he at once elaborated an illustration taken from the Isthmian games, in which the attainment of the prize was the goal of all participants. ENDNOTE: [18] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI, p. 239. Verse 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so, run that ye may attain.There are important differences, as well as similarities, in such a contest as Paul referred to here. Analogies are: (1) to win; a man must contend legally, being properly enrolled in the contest, suggesting that a Christian must contend along with others in the church, and not as some kind of free-lance operator; (2) discipline is required (Hebrews 12:1); (3) some win; others do not win; (4) a host of spectators views the contest (Hebrews 12:1); (5) patience is necessary; (6) the winner receives the prize. The contrasts are: (1) only one may win an earthly race; all may win the heavenly; (2) the earthly reward is but a trifle; the heavenly reward is eternal life. The prize … Johnson objected to interpreting this as eternal life, declaring that “The apostle had in mind service and rewards, and not salvation and eternal life."[19] However, it is probable that such comments are derived from the necessity some scholars feel to soften the implications of “castaway” or “rejected” in 1 Corinthians 9:27. The “prize” in which Paul hoped to participate with all Christians could hardly be anything else, other than eternal life. THE GAMESBarnes gives an excellent summary of the Greek contests which prompted Paul’s comparison in this and following verses. There were four great celebrations: (1) the Pythian at Delphi, (2) the Isthmian at Corinth, (3) the Nemean in Argolis, and (4) the Olympian at Elis, on the southern bank of the Alphias river. Some of these were celebrated every four years (hence the word Olympiad), but others, such as the Isthmian, were celebrated every two years; and the Pythian were celebrated every three years, or as some say, every five years. In any case, there was hardly any year in which one or more of these celebrated contests did not occur. The prizes given in these various games were usually garlands bestowed upon the victors, being constructed of the leaves of olive, pine, apple, laurel, or even parsley, their worth being totally symbolical.[20] It was for such worthless prizes that men endured all kinds of rigorous training and hardship; but it is a far different kind of prize that may be won by the Christian. [19] S. Lewis Johnson, Jr., op. cit., p. 617. [20] Albert Barnes, op. cit., pp. 169-171. Verse 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible.See under preceding verse for note on the nature of the “corruptible” crown bestowed upon the winner in the Greek games. In focus here is the dedication and discipline which men enforced upon themselves in order to win such prizes. But we an incorruptible … This is the phrase that requires “prize” in preceding verses to be understood as eternal life, that being the ONLY incorruptible crown, all others being sure to perish with time and using. This is the reward which is called “the crown of righteousness,” which shall be bestowed upon the faithful by the Lord himself “at that day,” that is, the judgment day (2 Timothy 4:8). It is the “crown of glory that fadeth not away,” which shall be given to the redeemed “when the chief Shepherd shall be manifested” (1 Peter 5:4). It is the “crown of life” (Revelation 2:10). Throughout this chapter, Paul was showing the Corinthians, and all Christians, that the inconveniences, hardships, disciplines and self-denial which were accepted by men striving to win in such a contest as the games, should far more willingly be endured and accepted by those intent upon the eternal reward. Specifically, they were not to flaunt their liberty in such a manner as to discourage others. Verse 26 I therefore run, as not uncertainly; so fight I as not beating the air.This indicates that “The whole of this chapter has been a vindication of Paul’s self-denial,"[21] the object of it being the persuasion of the Corinthian boasters of their “liberty” to follow Paul’s example by denying themselves all indulgence at the expense of the faith of their weaker brethren. Beating the air … is a reference to boxers who missed with their punches and so lost the fight. “Uncertainly …” has reference to contestants in a race who, through lack of training, wobbled to defeat, not victory. ENDNOTE: [21] T. Teignmouth Shore, op. cit., p. 291. Verse 27 But I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.Buffet my body … is metaphorical and does not refer to any type of flagellation such as was practiced by ascetics as a means of religious discipline. It indicates that every Christian, as Paul did, should exercise the sternest self-control over the body, its desires and appetites being a powerful source of temptation in all people. I myself should be rejected … As Foy E. Wallace, Jr., said: “The translators (in this place) were evidently attempting to circumvent the possibility of apostasy."[22] There is no excuse for rendering the word here [@adokimos] as either “rejected” (English Revised Version (1885)) or “disqualified” (RSV). It means “reprobate” and is so translated elsewhere in the New Testament (Romans 1:28; 2 Corinthians 13:5-7; 2 Timothy 3:8; Titus 1:16). It is thus crystal clear that the apostle Paul, even after the world-shaking ministry of the word of God which characterized his life, considered it possible that he himself could become reprobate and lose the eternal reward. It was for the purpose of avoiding that possibility that he buffeted his body, walked in the strictest discipline, and devoted every possible effort to the service of the Lord. His example should put an end to all thoughts of “having it made” as a Christian and being certain to win eternal life apart from the most faithful continuance in God’s service. We must therefore refuse interpretations of this passage such as that of Morris, who said, “Paul’s fear was not that he might lose his salvation, but that he might lose his crown through failing to satisfy his Lord."[23]Clearly it was such a view as this that led to the mistranslation of 1 Corinthians 9:27; but the truth is available and clear enough for all who desire to know it. The hope of eternal life is not sealed in a single glorious moment in one’s experience of conversion; but it is a lifelong fidelity to the risen Lord, the running of life’s race all the way to the finish line. As DeHoff wrote: Not until every thought and imagination of man’s heart is brought into subjection is his conversion complete. In this sense, conversion goes on as long as we live; and we are finally free from sin only when the day dawns and the shadows flee away, and we stand justified in the presence of God with the redeemed of all ages.[24]Farrar’s analysis of this verse is as follows: The word “reprobate” here rendered “a castaway” (KJV) is a metaphor derived from the testing of metals, and the casting aside of those which are spurious. That Paul should see the necessity for such serious and unceasing effort shows how little he believed in saintly works of “supererogation, over and above what is commanded.” “When the cedar of Lebanon trembles, what shall the reed by the brookside do?"[25]It might be added that this passage also shows how little Paul believed any such doctrine as the “final perseverance of the saints,” called also “the impossibility of apostasy.” [22] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: The Foy E. Wallace Jr., Publications, 1973), p. 435. [23] Leon Morris, op. cit., p. 140. [24] George W. DeHoff, op. cit., p. 78. [25] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 291.

“THE FIRST EPISTLE TO THE "

Chapter Nine IN 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 Corinthians 9:1-14), 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 (1 Corinthians 9:15-18), but it also was because he desired to save others (1 Corinthians 9:19-23). There was also the realization that self-restraint was a necessary quality to assure his own salvation as well (1 Corinthians 9:24-27)!

OUTLINE I. PAUL’S LIBERTY AS AN APOSTLE (1 Corinthians 9:1-14) A. AN OF HIS AND LIBERTY (1 Corinthians 9:1-2)1. By virtue of being an eyewitness of the Lord (1 Corinthians 9:1 a) 2. By virtue of his work among the Corinthians (1 Corinthians 9:1-2)

B. VARIOUS TO PAUL (1 Corinthians 9:3-14)1. The right to eat and drink (1 Corinthians 9:4) 2. The right to take along a believing wife, as other apostles, the brothers of the Lord, and Cephas were doing (1 Corinthians 9:5) 3. The right to refrain from working and be supported by others (1 Corinthians 9:6-14) a. Illustrations of a soldier, farmer, and shepherd (1 Corinthians 9:7) b. As illustrated by the Law of Moses (1 Corinthians 9:8-10) c. An exchange of spiritual things for material things (1 Corinthians 9:11) d. If others could, why not Paul, if he wanted? (1 Corinthians 9:12) e. The example of priests in the temple (1 Corinthians 9:13) f. The clear decree of the Lord Himself (1 Corinthians 9:14)

II. PAUL’S EXAMPLE OF HIS LIBERTY TO SAVE OTHERS (1 Corinthians 9:15-27) A. WHY HE CHOSE NOT TO HIS LIBERTY SUPPORT (1 Corinthians 9:15-18)1. His purpose in writing is not to raise support, for that would make his boasting void (1 Corinthians 9:15) 2. Preaching the gospel was a necessity laid upon him by the Lord (1 Corinthians 9:16-17) a. He had no choice, he would be lost if he did not (1 Corinthians 9:16) b. If he had chosen to preach on his own, he would have a reward (1 Corinthians 9:17 a) c. But he was like a slave, entrusted with a stewardship regardless of his will (1 Corinthians 9:17 b) 3. But by choosing to present the gospel without charge, he could have a reward, and also not abuse his authority in the gospel (1 Corinthians 9:18)

B. HIS EXAMPLE OF TOWARDS OTHERS (1 Corinthians 9:19-23)1. Though free from all men, he made himself a servant to all to save them (1 Corinthians 9:19-22 a) a. To the Jews and those under the Law (1 Corinthians 9:20) b. To those not under the Law (1 Corinthians 9:21) c. To the weak (1 Corinthians 9:22 a) 2. He became all things to all men, desiring to save them and share the gospel with them (1 Corinthians 9:22-23)

C. ANOTHER REASON TO : THE OF (1 Corinthians 9:24-27)1. Not all who run in a race win a prize, so one needs to run so as to win (1 Corinthians 9:24) 2. Those who compete for perishable crowns exercise self-control in all things, how much more should we who seek for an imperishable crown! (1 Corinthians 9:25) 3. So Paul runs his race, and fights the good fight, with determined discipline and control over his own body (1 Corinthians 9:26-27 a) 4. For he knows he could be lost (disqualified) after preaching to others! (1 Corinthians 9:27 b)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- Paul’s Liberty As An Apostle (1 Corinthians 9:1-14)

• Paul’s Example Of Restricting His Liberty To Save Others And Himself (1 Corinthians 9:15-27)

2. What two things helped to verify Paul’s apostleship? (1 Corinthians 9:1-2)- He had seen the Lord

• The conversion of the Corinthians

3. What were two things that the apostles had the right to do? (1 Corinthians 9:5-6)- To take along a believing wife

• To refrain from working

4. What arguments does Paul make to justify preachers receiving support? (1 Corinthians 9:7-14)- Illustrations of a soldier, farmer, and shepherd

• Illustrated by the Law of Moses
• An exchange of spiritual things for material things
• The fact others were receiving support
• The example of priests in the temple
• The clear decree of the Lord Himself

5. Why did Paul choose not to accept support? (1 Corinthians 9:15-18)- So he might receive a reward for doing something willingly, not out of necessity

6. Why was Paul willing to make himself a servant to all men? (1 Corinthians 9:19 1 Corinthians 9:22)- So he could save some of them

7. What two athletic events did Paul compare with the Christian life? (1 Corinthians 9:24-26)- Running a race

• Boxing

8. Why was Paul so concerned about exercising self-control? (1 Corinthians 9:27)- He was aware of the real possibility of being “disqualified” himself after having preached to others

Questions by E.M,. Zerr On 1st Corinthians 91. What was the highest office of Paul ? 2. Was he a servant? 3. Was he free ? 4. What special qualification did he have as an apostle ? 5. State the claim he had on the Corinthian church. 6. Of what were the Corinthians a seal? 7. Was Paul willing to be examined? 8. What privilege did he claim as to hospitality? 9. Did he have the right to marry? 10. Is it right for a preacher’ s wife to accompany him ? 11. What apostle is here named who had a wife? 12. Was Paul supposed to work for his own living? 13. Sum up his argument here on the soldier and vineyard. 14. On what authority could he thus argue? 15. To what animal is reference made? 16. Was this said for the sake of the animal? 17. State the application of the illustration. 18. In the present case who is the sower? 19. What kind of seed was he sowing? 20. Tell what he was to reap. 21. How does this agree with Gal. 6:7? 22. Had Corinthians supported other preachers? 23. What use had Paul made of this privilege? 24. State the motive for this practice. 25. What sacred building is next referred to? 26. What article of furniture is mentioned? 27. Who are the “ministers” referred to? 28. By what did they obtain their living? 29. State what has been ordained of the Lord. 30. Had Paul used these advantages? 31. Is he now seeking to use them? 32. What would make it better for him to die? 33. How much glory did preaching give him? 34. Tell what was laid upon him. 35. Should he refuse to preach, then what ? 36. On what condition would he receive a reward ? 37. In what did his reward consist? 38. When would a dispensation be committed to him? 39. Tell what abuse he wished to avoid. 40. Though free what had he made himselt r 41. State his motive for this. 42. In what sense did he become a Jew? 43. What did he expect to accomplish by this? 44. How about those under the law? 45. Were those “ without law” considered lawless? 46. Show how Paul could rightly become weak. 47. For what sake was all this adaptation? 48. How many runners receive a prize? 49. How many may win in the divine race? 50. State the discipline necessary foT “ striving” . 51. For what kind of crown is this striving done? 52. What about certainty of the divine race? 53. Paul’ s fighting was not like what ? 54. How did he treat his body? 55. State his reason for this

1 Corinthians 9:1

Am I not an apostle? Verse 2 indicates that some had questioned the apostleship of Paul. He will name some of the reasons for claiming to be an apostle, in both the present and the next verse. Have I not seen Jesus Christ our Lord? It was one of the qualifications required of an apostle that he had seen Christ alive after the crucifixion. Ye my work in the Lord: Paul started this church (Acts 18:1-11).

1 Corinthians 9:2

1 Corinthians 9:2. Aside from any work Paul might have done elsewhere, the Corinthians had the evidence in their own experience that Paul was an apostle. Seal is from , which Thayer defines at this place, “that by which anything is confirmed, proved, authenticated, as by a seal.” When a legal paper has an official seal stamped on it, that proves the existence of the seal, just as the letters the reader is now looking at prove the existence of the type somewhere. The bestowal of spiritual gifts could be done only by an apostle (Acts 8:18). The church at Corinth possessed those gifts after Paul had worked with them, which proved that he was an apostl

1 Corinthians 9:3

1 Corinthians 9:3. Paul gives an answer to the ones who wanted to examine him, which denotes the examination consisted of questions as to why he did or did not do some things.

1 Corinthians 9:4

1 Corinthians 9:4. Power is from EXOUSIA, which means right or authority. To eat and drink means to do so at the expense of those to whom he preaches. (See verse 14.)

1 Corinthians 9:5

1 Corinthians 9:5. Paul means he has the right to do so at the expense of the church, as well as to obtain his own food from it. He abstained from marriage voluntarily, but insists that had he chosen to do so, he would have the right to marry and have his wife travel with him at the expense of the church. His stipulation that his wife would be a sister (in Christ) is a strong recommendation that even the first marriage of Christians should be with one in the faith. As an approved example of his right in this matter, he cites that of other apostles including Cephas (Peter).

1 Corinthians 9:6

1 Corinthians 9:6. Paul narrows his discussion to himself and Barnabas. Forbear working means not to labor with their hands to obtain the necessities of life.

1 Corinthians 9:7

1 Corinthians 9:7. Nobody expects a soldier to support himself while fighting for his country. On the same principle, a man who produces fruit or stock is granted the right to partake thereof.

1 Corinthians 9:8-9

1 Corinthians 9:8-9. To show that he was not making these arguments on his personal authority only, Paul quotes from Deuteronomy 25:4 in regard to oxen. Before the days of machinery, small grain was piled down on a floor and the beast was driven round over it to break the husk from the grain. It was natural for the ox to help himself to the feed, and the command was not to muzzle him to keep him from eating the grain. Doth God take care for oxen?’ The law against muzzling the ox was in force literally, but the circumstance was used as an example for something more important than the comfort of brute beasts.

1 Corinthians 9:10

1 Corinthians 9:10. For our sakes . . . this is written. The law indeed was intended as a merciful provision for the dumb creature, but it was written as a lesson for men who were to partake of the fruit of their own labors.

1 Corinthians 9:11

1 Corinthians 9:11. Paul is still discussing his right to financial support, not that he is asking for it. Carnal things is another term for the temporal necessities of life. The Corinthians had received spiritual things (the Gospel) from Paul, and it was right if they were asked to contribute to his necessities were he to ask for it.

1 Corinthians 9:12

1 Corinthians 9:12. Having shown his full right to the temporal support of the Corinthians, Paul informs them it is not his intention to require it.

1 Corinthians 9:13

1 Corinthians 9:13. The apostle adds another proof for his position by referring to an arrangement under the Mosaic system, in which the one officiating in the altar service got part of his living from that service. (See Leviticus 6:16 Leviticus 6:26 Leviticus 7:6 Leviticus 7:31-32.)

1 Corinthians 9:14

1 Corinthians 9:14. To live of the Gospel means to obtain a living from those to whom the Gospel is preached. This is taught also in Galatians 6:6.

1 Corinthians 9:15

1 Corinthians 9:15. Again Paul explains that he is not hinting for favors. In truth, he would even refuse to receive them on account of a special circumstance to be commented on soon. But he wishes to correct a wrong attitude some had on the subject

1 Corinthians 9:16

1 Corinthians 9:16. Regardless of all other considerations, it was the duty of Paul to preach the Gospel, else the woe or condemnation of the Lord would be on him.

1 Corinthians 9:17

1 Corinthians 9:17. However, if he preaches independent of his fixed duty, there was a special favor offered to him. If he does not do it under a free motive, then the woe mentioned in the preceding 1 Corinthians 9 :, here called dispensation, would be upon him.

1 Corinthians 9:18

1 Corinthians 9:18. Paul asks and answers the question as to the reward mentioned in the preceding verse. That consisted in the privilege of preaching to the Corinthians and not taking any financial support from them. Verse 14 says the Lord ordained that preachers were to be supported by the ones who heard the preaching. Paul was given a special exemption from that law in order to have some satisfaction from the privilege of which he might glory (verse 15). It did not bring all of the enjoyment he expected, for afterward he apologized for it (2 Corinthians 12:13).

1 Corinthians 9:19

1 Corinthians 9:19. Paul was not legally bound to any man, yet he voluntarily put himself in a position of service to everybody for the good he could do.

1 Corinthians 9:20

1 Corinthians 9:20. The passages from this verse through 22 have been perverted, and made to represent Paul as a timeserver for the sake of peace and friendship, even to the extent of compromising the truth. Nothing could be more unjust toward a man whose integrity was shown in such expressions as, “let God be true, but every man a liar” (Romans 3:4). There are numberless incidentals in the conditions and lives of people that do not involve any principle of right and wrong. Paul means that in all such circumstances, he conformed to the conditions as he found them, in order to show a friendly interest in the happiness of the people. The customs of the Jews under the law included many items that were not especially of a religious obligation. Jews who were Christians had the right to practice them which Paul did while with them.

1 Corinthians 9:21

1 Corinthians 9:21. When Paul was mingling with those who were not Jews, he did not try to press the Jewish customs upon them, but he did advocate the law of Christ which was and is binding upon all mankind.

1 Corinthians 9:22

1 Corinthians 9:22. To the weak. Paul always respected the talents of those with whom he came in contact, and adapted his teaching and practices to their understanding.

1 Corinthians 9:23

1 Corinthians 9:23. By conforming himself to these various conditions, many of which existed in Corinth, the apostle showed a sincere interest in the Gospel. He also placed the whole relation between himself and the Corinthian brethren on a plane that enabled them all to be fellow partakers of the Gospel.

1 Corinthians 9:24

1 Corinthians 9:24. In the foot races that were common in those days, there could be but one successful contestant for the prize. There need be no limitation as to the number of winners in the Christian race. The point is that each man should run as if only one could win, and he was determined to be that one.

1 Corinthians 9:25

1 Corinthians 9:25. Paul is using the various athletic games of the country for his illustrations. The contestants were temperate, which denotes that they prepared themselves by a strict schedule of diet and exercise. Corruptible crown means the prize to be won in those games was material and subject to decay, while that for which the Christians were contending was “a crown of glory that fadeth not away” (1 Peter 5:4). For that reason all Christians should make the greater effort to qualify and perform to the utmost of their ability.

1 Corinthians 9:26

1 Corinthians 9:26. Not as uncertainly. If only one person could win in the race, then the success of another would mean de feat, and the whole contest would be hanging on uncertainty. But since it is an individual affair and based on faithfulness only, each runner may assure himself of victory. Beateth the air is an allusion to a practice of going through the motions of a boxer preparatory to the real fight, in which the performer threw his arms around in the air, similar to the modern practice with dumbbells for the purpose of physical training.

1 Corinthians 9:27

1 Corinthians 9:27. Instead of the actions de scribed in the preceding verse, Paul says he fights with a real person and that is himself. I keep under is from , which Thayer defines, “to beat black and blue, to smite so as to cause bruises and livid [black and blue] spots,” and he explains it at this passage to mean, “like a boxer I buffet my body, handle it roughly, discipline it with hardships.” The great apostle Paul never considered himself to be out of reach of temptation as long as he lived, but believed it necessary to be always on his guard against the wiles of Satan. Castaway means one who becomes unfaithful before the end of life’s contest.