1 Corinthians 9 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

he that planteth is nothing, and he that watereth is nothing? (1 Corinthians 3:7.)I answer, that as God is the efficient cause, while man, with his preaching, is an instrument that can do nothing of itself, we must always speak of the efficacy of the ministry in such a manner that the entire praise of the work may be reserved for God alone. But in some cases, when the ministry is spoken of, man is compared with God, and then that statement holds good —He that planteth is nothing, and he that watereth is nothing; for what can be left to a man if he is brought into competition with God? Hence Scripture represents ministers as nothing in comparison with God; but when the ministry is simply treated of without any comparison with God, then, as in this passage, its efficacy is honorably made mention of, with signal encomiums. For, in that case, the question is not, what man can do of himself without God, but, on the contrary, God himself, who is the author, is conjoined with the instrument, and the Spirit’s influence with man’s labor. In other words, the question is not, what man himself accomplishes by his own power, but what God effects through his hands.

McArther Bible Commentary

In chapter 8, Paul set out the limits of Christian liberty. In this chapter, he sets forth how he followed them in his own life. In verses 1Co 9:1-18, he discusses his right to be financially supported by those to whom he ministers. In verses 1Co 9:19-27, he explains how he would give up all rights to win people to Christ. All of these questions are rhetorical; the "yes" answer to each being assumed.

Bible Cross References

Acts 9:3 Acts 9:17 Acts 14:14 Acts 18:9 Acts 22:14 Acts 22:18 Acts 23:11 Romans 1:1 1 Corinthians 3:6 1 Corinthians 4:15 1 Corinthians 9:19 1 Corinthians 10:29 1 Corinthians 10:30 1 Corinthians 11:16 1 Corinthians 15:8 2 Corinthians 10:7 2 Corinthians 12:12 1 Thessalonians 2:6 1 Timothy 2:7 2 Timothy 1:11

Verse 2

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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

McArther Bible Commentary

seal of my apostleship. The existence of the church in Corinth was evidence of Paul's apostolic authenticity.

Bible Cross References

John 3:33 Acts 1:25 1 Corinthians 9:3 2 Corinthians 3:2

Verse 3

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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

John Calvin Bible Commentary

My defense. Apart from the principal matter that he has at present in hand, it appears also to have been his intention to beat down, in passing, the calumnies of those who clamored against his call, as if he had been one of the ordinary class of ministers. “I am accustomed,” says he, “to put you forward as my shield, in the event of any one detracting from the honor of my Apostleship.” Hence it follows, that the Corinthians are injurious and inimical to themselves, if they do not acknowledge him as such, for if their faith was a solemn attestation of Paul’s Apostleship, and hisdefense, against slanderers, the one could not be invalidated without the other falling along with it.Where others read — those who interrogate me, I have rendered it —those that examine me— for he refers to those who raised a dispute as to his Apostleship.Latin writers, I confess, speak of a criminal beinginterrogatedaccording to the laws, but the meaning of the wordἀνακρίνειν which Paul makes use of, seemed to me to be brought out better in this way.

McArther Bible Commentary

examine. Using this Greek legal term for a preliminary investigation required before a decision was reached in a case, Paul sets out to defend his rights.

Bible Cross References

Luke 12:11 1 Corinthians 9:2 1 Corinthians 9:4

Verse 4

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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

John Calvin Bible Commentary

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

McArther Bible Commentary

right to eat and drink. Cf. 1Ti 5:17-18. Paul was entitled to be married (1Co 9:5) and to receive financial support from those to whom he ministered.

Bible Cross References

Acts 20:33 1 Corinthians 9:3 1 Corinthians 9:14 1 Thessalonians 2:6 1 Thessalonians 2:9 2 Thessalonians 3:8 2 Thessalonians 3:9

Verse 5

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

Have we not power to lead about with us a sister, a wife - And to demand sustenance for her also? As well as the other apostles - Who therefore, it is plain, did this. And Peter - Hence we learn, That St. Peter continued to live with his wife after he became an apostle: That he had no rights as an apostle which were not common to St. Paul.

John Calvin Bible Commentary

Even as the other Apostles.In addition to the Lord’s permission, he mentions the common practice of others. And with the view of bringing out more fully the waiving of his right, he proceeds step by step. In the first place, he brings forward theApostlesHe then adds, “Nay, eventhe brethren of the Lordthemselves also make use of it without hesitation — nay more, Peter himself, to whom the first place is assigned by consent of all, allows himself the same liberty.” Bythe brethren of the Lord, he means John and James, whowere accounted pillars, as he states elsewhere. (Galatians 2:9.) And, agreeably to what is customary in Scripture, he gives the name ofbrethrento those who were connected with Him by relationship.Now, if any one should think to establish Popery from this, he would act a ridiculous part. We confess that Peter was acknowledged as first among the Apostles, as it is necessary that in every society there should always be some one to preside over the others, and they were of their own accord prepared to respect Peter for the eminent endowments by which he was distinguished, as it is proper to esteem and honor all that excel in the gifts of God’s grace. That preeminence, however, was not lordship — nay more, it had nothing resembling lordship. For while he was eminent among the others, still he was subject to them as his colleagues. Farther, it is one thing to have pre-eminence in one Church, and quite another, to claim for one’s self a kingdom or dominion over the whole world. But indeed, even though we should concede everything as to Peter, what has this to do with the Pope? For as Matthias succeeded Judas, (Acts 1:26,) so some Judas might succeed Peter. Nay more, we see that during a period of more than nine hundred years among his successors, or at least among those who boast that they are his successors, there has not been one who was one whit better than Judas. This, however, is not theplace to treat of these points. Consult my Institutes. (Volume 3.)One thing farther must here be noticed, that the Apostles had no horror of marriage, which the Papal clergy so much abominate, as unbecoming the sanctity of their order. But it was after their time that that admirable discovery was made, that the priests of the Lord are polluted if they have intercourse with their lawful wives; and, at length matters came to such a pitch, that Pope Syricius did not hesitate to call marriage “a pollution of the flesh, in which no one can please God.” What then must become of the poor Apostles, who continued in that pollution until death? Here, however, they have contrived a refined subtilty to effect their escape; for they say that the Apostles gave up the use of the marriage bed, butled about their wives with them, that they might receive the fruits of the gospel, or, in other words, support at the public expense. As if they could not have been maintained by the Churches, unless they wandered about from place to place; and farther, as if it were a likely thing that they would run hither and thither of their own accord, and without any necessity, in order that they might live in idleness at the public expense! For as to the explanation given by Ambrose, as referring to other persons’ wives, who followed the Apostles for the purpose of hearing their doctrine, it is exceedingly forced.

McArther Bible Commentary

Cephas. Peter, who was married (cf. Mar 1:29-31).

Bible Cross References

Matthew 8:14 Matthew 12:46 John 1:42 1 Corinthians 1:12 1 Corinthians 7:7 1 Corinthians 7:8

Verse 6

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

To forbear working - With our hands.

McArther Bible Commentary

working. With sarcasm, Paul, a tentmaker (Act 18:3), let the Corinthians know that he and Barnabas had as much right as others to receive full financial support from their work. Except for help from a few churches (e.g., Php 4:15-16), they paid their own expenses not because of obligation or necessity, but voluntarily.

Bible Cross References

Acts 4:36 1 Corinthians 11:16 2 Corinthians 11:8

Verse 7

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Calvin Bible Commentary

Who hath gone a warfare at his own charges?It is the present tense that is usedas meaning — isaccustomed to go a warfare. I have, however, with the view of taking off somewhat of the harshness, rendered it in the preterite. Now, bythree comparisons, and these, too, taken from common life, he makes it out that it was allowable for him to live, if he chose, at the public expense of the Church, to show that he assumes nothing to himself but what human nature itself teaches us is reasonable. Thefirst is taken from military law, for soldiers are wont to have their provisions furnished to them at the public expense. Thesecond is taken from vine-dressers, for the husbandman plants a vine — not to throw away his pains, but to gather the fruit. Thethird is taken from keepers of cattle, for the shepherd does not lay out his labor for nothing, buteats of the milk of the flock— that is, he is supported from the produce. As natural equity points out this as reasonable, who will be so unjust as to refuse sustenance to the pastors of the Church? While it may happen, that some serve as soldiers at their own expense, as, for example, the Romans in ancient times, when no tribute was as yet paid, and there were no taxes,this does not militate against Paul’s statement, for he simply takes his argument from common and everywhere received practice.

McArther Bible Commentary

Who plants a vineyard. Cf. 2Ti 2:6.

Bible Cross References

Deuteronomy 20:6 Proverbs 27:18 1 Corinthians 3:6 1 Corinthians 3:8 2 Corinthians 10:4 1 Timothy 1:18 2 Timothy 2:3

Verse 8

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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

Bible Cross References

Romans 3:5 Galatians 1:11

Verse 9

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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.

McArther Bible Commentary

law. The Scripture, as quoted from Deu 25:4.

Bible Cross References

Deuteronomy 22:1 Deuteronomy 25:4 Proverbs 12:10 Romans 4:23 1 Timothy 5:18

Verse 10

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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)

John Calvin Bible Commentary

Because he that ploweth ought to plow in hope.There is a twofold reading in this passage, even in the Greek manuscripts, but the one that is more generally received is —He that thrasheth, in hope of partaking of his hopeAt the same time, the one that does not repeat the termhope twice in the second clause appears simpler, and more natural.Hence, if I were at liberty to choose, I would prefer to read it thus:He that ploweth should plow in hope, and he that thrasheth in hope of participatingAs, however, the most of the Greek manuscripts agree in the former reading, and as the meaning remains the same, I have not ventured to make change upon it. Now he expounds the preceding injunction, and hence he says, that it is an unjust thing that the husbandman should lay out his pains to no purpose in plowing and thrashing, but that the end of his labor is the hope of receiving the fruits. As it is so, we may infer, that this belongs to oxen also, but Paul’s intention was to extend it farther, and apply it principally to men. Now, the husbandman is said to bea partaker of his hope, when he enjoys the produce which he has obtained when reaping, but hoped for when plowing.

McArther Bible Commentary

for our sakes. As in agriculture, people should earn their living from their labor.

Bible Cross References

Romans 4:23 2 Timothy 2:6

Verse 11

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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?

John Calvin Bible Commentary

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

McArther Bible Commentary

material things. Financial support. See note on 1Ti 5:17. Cf. 2Co 8:1-5.

Bible Cross References

Romans 15:27 1 Corinthians 9:14 Galatians 6:6 Philippians 4:17

Verse 12

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

If others assume this power over youAgain he establishes his own right from the example of others. For why should he alone be denied what others assumed as their due? For as no one labored more than he among the Corinthians, no one was more deserving of a reward. He does not, however, make mention of what he has done, but of what he would have done in accordance with his right, if he had not of his own accord refrained from using it.But we have not used this power.He returns now to the point on which the matter hinges — that he had of his own accord given up that power which no one could refuse him, and that he was prepared ratherto suffer all things,than by the use of his liberty throw any impediment in the way of the progress of the gospel. He wishes, therefore, that the Corinthians should, after his example, keep this end in view — to do nothing that would hinder or retard the progress of the gospel; for what he declares respecting himself it was their duty to perform according to their station; and he confirms here what he had said previously — that we must consider what isexpedient(1 Corinthians 6:12.)

McArther Bible Commentary

others are partakers. Apparently, the church had financially supported other ministers. endure. False teachers sought money. Paul wanted to be certain he was not classed with them, so he endured not accepting support in order not to offend. Cf. Act 20:34; 2Th 3:8.

Bible Cross References

Acts 18:3 Acts 20:33 1 Corinthians 4:15 1 Corinthians 9:14 1 Corinthians 9:15 1 Corinthians 9:16 1 Corinthians 9:18 1 Corinthians 13:7 2 Corinthians 2:12 2 Corinthians 6:3 2 Corinthians 11:12 2 Corinthians 12:13 2 Corinthians 12:14

Verse 13

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

EGW SDA Bible Commentary

(ch. 1:1). Working for Souls, Not for Money

—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored.As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money.“What is my reward then?” he asks. “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.”Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God.Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903).

John Calvin Bible Commentary

Know ye not,Apart from the question that he discusses, he appears to have dwelt the longer in taking notice of this point, with the view of reproaching the Corinthians indirectly for their malignity in allowing the ministers of Christ to be reviled in a matter that was so justifiable. For if Paul had not of his own accord refrained from using his liberty, there was a risk of the progress of the gospel being obstructed. Never would the false Apostles have gained that point, had not ingratitude, to which the Corinthians were already prone, opened up the way for their calumnies. For they ought to have repelled them sharply; but instead of this they showed themselves excessively credulous, so that they would have been prepared to reject the gospel, if Paul had used his right. Such contempt of the gospel, and such cruelty towards their Apostle, deserved to be more severely reproved; but Paul, having found another occasion, touches upon it indirectly and mildly, with his usual modesty, that he may admonish them without affronting them.Again he makes use of a new comparison, to prove that he had not used the power that he had from the Lord. Nor does he any longer borrow examples from any other source, but shows that this has been appointed by the Lord — that the Churches should provide for the support of their ministers. There are some that think that there are two comparisons in this passage, and they refer the former to the Lord’s priests, and thelatter to those that acted as priests to the heathen gods. I am, however, rather of opinion that Paul expresses, as he is accustomed, the same thing by different terms. And, truly, it would have been a weak argument that was derived from the practice of the heathens, among whom the revenues of the priesthood were not devoted to food and clothing, but to magnificent dresses, royal splendor, and profuse luxury. These would, therefore, have been things too remote. I do not call it in question, however, that he has pointed out different kinds of ministerial offices; for there were priests of a higher order, and there were afterwards Levites, who were inferior to them, as is well known; but that is not much to the point.The sum is this — “The Levitical priests were ministers of the Israelitish Church; the Lord appointed them sustenance from their ministry; hence in ministers of the Christian Church the same equity must be observed at the present day. Now the ministers of the Christian Church are those that preach the gospel.” This passage is quoted by Canonists, when they wish to prove that idle bellies must be fattened up, in order that they may perform their masses;but how absurdly, I leave it to children themselves to judge. Whatever is stated in the Scriptures as to the support to be given to ministers, or the honor that is to be put upon them, they immediately seize hold of it, and twist it to their own advantage. For my part, however, I simply admonish my readers to consider attentively Paul’s words. He argues that pastors, who labor in the preaching of the gospel, ought to be supported, because the Lord in ancient times appointed sustenance for the priests, on the ground of their serving the Church. Hence a distinction must be made between the ancient priesthood and that of the present day. Priests under the law were set apart to preside over the sacrifices, to serve the altar, and to take care of the tabernacle and temple. Those at the present day are set apart to preach the word and to dispense the sacraments. The Lord has appointed no sacrifices for his sacred ministers to be engaged in;there are no altars for them to stand at to offer sacrifices.Hence appears the absurdity of those who apply this comparison, taken from sacrifices, to anything else than to the preaching of the gospel. Nay farther, it may be readily inferred from this passage, that all Popish priests, from the head himself to the lowest member, are guilty of sacrilege, who devour the revenues appointed for true ministers, while they do not in any way discharge their duty. For what ministers does the Apostle order to be maintained? Those that apply themselves to the preaching of the gospel. What right then have they to claim for themselves the revenues of the priesthood?“Because they hum a tune and perform mass.”But God has enjoined upon them nothing of that sort. Hence it is evident that they seize upon the reward due to others. When, however, he says that the Levitical priests werepartakers with the altar, and that they ate of the things ofthe Temple, he marks out (μετωνυμικῶς) bymetonymy, the offerings that were presented to God. For they claimed to themselves the sacred victims entire, and of smaller animals they took the right shoulder, and kidneys and tail, and, besides this, tithes, oblations, and first-fruits. The wordἱερόν, therefore, in thesecond instance,is taken to meanthe Temple.

McArther Bible Commentary

partake of the offerings. Old Testament priests were supported by the tithes of crops and animals, as well as of financial gifts (Num 18:8-24; cf. Gen 14:18-21).

Bible Cross References

Leviticus 6:16 Leviticus 6:18 Leviticus 6:26 Leviticus 7:6 Leviticus 7:7 Leviticus 7:31 Leviticus 21:22 Numbers 5:9 Numbers 18:8 Numbers 18:31 Deuteronomy 18:1 Romans 6:16 1 Corinthians 9:24

Verse 14

Matthew Henry's Concise Bible Commentary

The apostle shows his authority, and asserts his right to be maintained.

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.

EGW SDA Bible Commentary

(ch. 1:1). Working for Souls, Not for Money

—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored.As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money.“What is my reward then?” he asks. “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.”Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God.Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903).

John Wesley's Bible Commentary

(Matthew 10:10)

McArther Bible Commentary

live from the gospel. This refers to earning a living by preaching the good news.

Bible Cross References

Matthew 10:10 Luke 10:7 Luke 10:8 Acts 18:3 1 Corinthians 4:15 1 Corinthians 9:4 1 Corinthians 9:11 1 Corinthians 9:12 1 Corinthians 9:16 2 Corinthians 2:12 Galatians 6:6 1 Thessalonians 1:5 1 Timothy 5:18

Verse 15

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

(ch. 1:1). Working for Souls, Not for Money

—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored.As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money.“What is my reward then?” he asks. “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.”Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God.Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903).

John Wesley's Bible Commentary

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

John Calvin Bible Commentary

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

McArther Bible Commentary

none of these things. The six reasons given in verses 1Co 9:1-14 that indicate Paul's right to financial support. nor have I written. He was not underhandedly hoping that, despite his protest, the Corinthians would feel obligated to pay him (2Co 11:8-9; cf. 1Th 2:9; 2Th 3:8; 1Pe 5:2). better … to die. He preferred death to having anyone think he ministered with a financial motive. See Act 20:33-35; 1Pe 5:2. make my boasting void. The term boast refers to that in which one glories or to the basis of one's glorying, and carries the idea of rejoicing. It is a statement of sincere joy, not pride (cf. 1Co 1:31; Rom 15:17). Paul was genuinely overjoyed for the privilege of serving the Lord and did not want material support to rob him of it in any way.

Bible Cross References

Acts 18:3 Acts 20:33 1 Corinthians 9:12 1 Corinthians 9:18 2 Corinthians 11:10

Verse 16

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

(ch. 1:1). Working for Souls, Not for Money

—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored.As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money.“What is my reward then?” he asks. “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.”Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God.Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903).

John Calvin Bible Commentary

For if I preach the gospel.To show how very important it was not to deprive himself of that ground of glorying, he intimates what would have happened, if he had simply discharged his ministry — that he would in this way have done nothing else than what the Lord had enjoined upon him by a strictnecessityBy doingthat, he says, he would have had no occasion for glorying, as it was not in his power to avoid doing it.It is asked, however, whatglorying he here refers to, for he glories elsewhere in hisexercising himself in the office of teachingwith a pure conscience(2 Timothy 1:3.) I answer, that he speaks of a glorying that he could bring forward in opposition to the false apostles, when they endeavored to find a pretext for reviling, as will appear more fully from what follows.This is a remarkable statement, from which we learn, in the first place, what, as to ministers, is the nature, and what the closeness of the tie that is involved in their calling, and farther, what the pastoral office imports and includes. Let not the man, then, who has been once called to it, imagine that he is any longer at liberty to withdraw when he chooses, if, perhaps, he is harassed with vexatious occurrences, or weighed down with misfortunes, for he is devoted to the Lord and to the Church, and bound by a sacred tie, which it were criminal to break asunder. As to thesecond point,he says that a curse was ready to fall upon him,if he did not preach the gospelWhy? Because he has been called to it, and therefore is constrained bynecessityHow, therefore, will any one who succeeds to his office avoid thisnecessity? What sort of successors, then, have the Apostles in the Pope and the other mitred bishops, who think that there is nothing that is more unbecoming their station, than the duty of teaching!

McArther Bible Commentary

nothing to boast of. That is to say, Paul's boast (cf. 1Co 9:15) was not personal. He was not proud as if it were his gospel; nor was he proud about the way he preached it, as if it were his ability. necessity. Paul did not preach from personal pride, but from divine compulsion. He had no other choice, since God had sovereignly set him apart for service (see Act 9:3-6, Act 9:15; Act 26:13-19; Gal 1:15; Col 1:25; cf. Jer 1:5; Jer 20:9; Luk 1:13-17). woe. God's severest chastening is reserved for unfaithful ministers (Heb 13:17; Jas 3:1).

Bible Cross References

1 Samuel 12:23 Acts 4:20 Acts 9:15 Romans 1:14 1 Corinthians 4:15 1 Corinthians 9:12 1 Corinthians 9:14 2 Corinthians 2:12

Verse 17

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

(ch. 1:1). Working for Souls, Not for Money

—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored.As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money.“What is my reward then?” he asks. “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.”Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God.Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903).

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

For if I do this thing willinglyByrewardhere is meant what the Latins termoperae pretium, recompense for labor,and what he had previously termedgloryingOthers, however, interpret it otherwise — as meaning that arewardis set before all who discharge their duty faithfully and heartily. But, for my part, I understand the man whodoes this thing willingly,to be the man who acts with such cheerfulness, that, being intent upon edifying, as his one object of desire, he declines nothing that he knows will be profitable to the Church; as, on the other hand, he terms thoseunwilling, who in their actings submit, indeed, to necessity, but act grudgingly, because it is not from inclination. For it always happens that the man who undertakes any business with zeal, is also prepared of his own accord to submit to everything, which, if left undone, would hinder the accomplishment of the work. Thus Paul, being one that actedwillingly, did not teach in a mere perfunctory manner, but left nothing undone that he knew to be fitted to promote and further his doctrine.This then was hisrecompense for labor,andthis his ground of glorying— that he did with readiness of mind forego his right in respect of his applying himself to the discharge of his office willingly and with fervent zeal.But if unwillingly, a dispensation is committed to me.In whatever way others explain these words, the natural meaning, in my opinion, is this — that God does not by any means approve of the service done by the man who performs it grudgingly, and, as it were, with a reluctant mind. Whenever, therefore, God has enjoined anything upon us, we are mistaken, if we think that we have discharged it aright, when we perform itgrudgingly; for the Lord requires that his servants becheerful, (2 Corinthians 9:7,) so as to delight in obeying him, and manifest their cheerfulness by the promptitude with which they act. In short, Paul means, that he would act in accordance with his calling, only in the event of his performing his duty willingly and cheerfully.

McArther Bible Commentary

against my will. This does not indicate that Paul was unwilling to obey, but that his will had no part in the call itself. Since it was God's sovereign choice and call, he received not a "reward," but a "stewardship" (a valuable responsibility or duty to be carefully managed).

Bible Cross References

John 4:36 1 Corinthians 3:8 1 Corinthians 3:14 1 Corinthians 4:1 1 Corinthians 9:18 Galatians 2:7 Ephesians 3:2 Philippians 1:16 Colossians 1:25

Verse 18

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

(ch. 1:1). Working for Souls, Not for Money

—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored.As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money.“What is my reward then?” he asks. “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.”Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God.Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903).

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

When ye have done all things that are commanded you, say, We are unprofitable servants: we have done what we were bound to do. Now we acknowledge that no work is good and acceptable to God, that is not included in God’s law. This second statement I prove in this way: There are two classes of good works; for they are all reducible either to the service of God or to love. Now nothing belongs tothe service of Godthat is not included in this summary:Thou shalt love the Lord with all thy heart, with all thy soul, with all thy strengthThere is also no duty oflove that is not required in that precept —Love thy neighbor as thyself (Mark 12:30, 31.) But as to the objection that is brought forward by Papists, that it is possible for one to be acceptable, if he devotes thetenth part of his income, and infer from this, that if he goes so far as to devote thefifth part, he does a work ofsupererogation, it is easy to remove away this subtilty. For that the deeds of the pious are approved, is not by any means owing to their perfection, but it is because the imperfection and deficiency are not reckoned to their account. Hence even if they were doing an hundred-fold more than they do, they would not, even in that case, exceed the limits of the duty that they owe.That I may not abuse my power.From this it appears, that such a use of our liberty as gives occasion of offense, is an uncontrolled liberty and abuse. We must keep, therefore, within bounds, that we may not give occasion of offense. This passage also confirms more fully what I just now touched upon, that Paul did nothing beyond what the duty of his office required, because it was not proper that the liberty, that was allowed him by God, should be in any way abused.

McArther Bible Commentary

my reward. Not money, but the privilege of preaching the gospel without support, was Paul's reward; so he set aside his liberty ("right").

Bible Cross References

John 4:36 Acts 18:3 1 Corinthians 3:8 1 Corinthians 7:31 1 Corinthians 9:12 1 Corinthians 9:15 1 Corinthians 9:17 2 Corinthians 11:7 2 Corinthians 12:13 2 Corinthians 12:14

Verse 19

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

John Wesley's Bible Commentary

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?

John Calvin Bible Commentary

Though I was free from all. Εκ πάντων, that is,from all, may be taken either in the neuter gender or in the masculine. If in the neuter, it will refer tothings; if in the masculine, topersonsI prefer thesecondHe has as yet shown only by one particular instance how carefully he had accommodated himself to the weak. Now he subjoins a general statement, and afterwards enumerates several instances. Thegeneral observation is this — that while he was not under the power of any one, he lived as if he had been subject to the inclination of all, and of his own accord subjected himself tothe weak, to whom he was under no subjection. Theparticular instances are these — that among the Gentiles he lived as if he were a Gentile, and among the Jews he acted as a Jew: that is, while among Jews he carefully observed the ceremonies of the law, he was no less careful not to give occasion of offense to the Gentiles by the observance of them.He adds the particle as, to intimate that his liberty was not at all impaired on that account, for, however he might accommodate himself to men, he nevertheless remained always like himself inwardly in the sight of God. Tobecome all thingsis to assume all appearances, as the casemay require, or to put on different characters, according to the diversity among individuals. As to what he says respecting hisbeing without lawandunder the law, you must understand it simply in reference to the ceremonial department; for the department connected with morals was common to Jews and Gentiles alike, and it would not have been allowable for Paul to gratify men to that extent. For this doctrine holds good only as to things indifferent, as has been previously remarked.

McArther Bible Commentary

a servant. By choice, Paul set aside his right to be supported, and thus "enslaved" himself to self-support, in order to remove a potential offense and win more people to Jesus Christ (cf. Pro 11:30).

Bible Cross References

Proverbs 11:30 Matthew 18:15 1 Corinthians 9:1 1 Corinthians 10:29 2 Corinthians 4:5 2 Corinthians 4:15 2 Corinthians 12:14 Galatians 5:13 1 Peter 3:1

Verse 20

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

Paul's Manner of Labor

—[1 Corinthians 9:20-23 quoted.] We know that the apostle did not sacrifice one jot of principle. He did not allow himself to be led away by the sophistry and maxims of men. He was not to coincide with the suppositions and assurances of men who were teaching for doctrine the commandments of men; because iniquity and transgression were in the ascendancy and advancing, he did not allow his love to wax cold. All zeal and earnestness are to be retained; but at the same time some features of our faith, if expressed, would, by the elements with which you have to deal, arouse prejudice at once.Paul could be as zealous as any of the most zealous, in his allegiance to the law of God, and show that he was perfectly familiar with the Old Testament Scriptures. He could dwell upon the types and shadows that typified Christ; he could exalt Christ, and tell all about Christ and His special work in behalf of humanity, and what a field he had to explore. He could advance most precious light upon the prophecies, that they had not seen; and yet he would not offend them. Thus the foundation was laid nicely, that when the time came that their spirits softened, he could say in the language of John, Behold in Jesus Christ, who was made flesh, and dwelt among us, the Lamb of God, who taketh away the sins of the world.To the Gentiles, he preached Christ as their only hope of salvation, but did not at first have anything to say upon the law. But after their hearts were warmed with the presentation of Christ as the gift of God to our world, and what was comprehended in the work of the Redeemer in the costly sacrifice to manifest the love of God to man, in the most eloquent simplicity he showed that love for all mankind—Jew and Gentile—that they might be saved by surrendering their hearts to Him. Thus when, melted and subdued, they gave themselves to the Lord, he presented the law of God as the test of their obedience. This was the manner of his working—adapting his methods to win souls. Had he been abrupt and unskillful in handling the Word, he would not have reached either Jew or Gentile.He led the Gentiles along to view the stupendous truths of the love of God, who spared not His own Son, but delivered Him up for us; and how shall He not with Him also freely give us all things? The question was asked why such an immense sacrifice was required, and then he went back to the types, and down through the Old Testament Scripture, revealing Christ in the law, and they were converted to Christ and to the law (Special Testimonies, Series A, 6:54, 55).

John Wesley's Bible Commentary

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) .

McArther Bible Commentary

became as a Jew. Within the limits of God's Word and his Christian conscience, Paul would be as culturally and socially Jewish as necessary when witnessing to Jews (cf. Rom 9:3; Rom 10:1; Rom 11:14). He was not bound to ceremonies and traditions of Judaism. All legal restraints had been removed, but there was the constraint of love (cf. Rom 9:3; Rom 10:1; Rom 11:14). For examples of this identification with customs of the Jews, see notes on Act 16:3; Act 18:18; Act 21:20-26.

Bible Cross References

Acts 16:3 Acts 21:23 Romans 11:14 Galatians 2:19

Verse 21

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

Paul's Manner of Labor

—[1 Corinthians 9:20-23 quoted.] We know that the apostle did not sacrifice one jot of principle. He did not allow himself to be led away by the sophistry and maxims of men. He was not to coincide with the suppositions and assurances of men who were teaching for doctrine the commandments of men; because iniquity and transgression were in the ascendancy and advancing, he did not allow his love to wax cold. All zeal and earnestness are to be retained; but at the same time some features of our faith, if expressed, would, by the elements with which you have to deal, arouse prejudice at once.Paul could be as zealous as any of the most zealous, in his allegiance to the law of God, and show that he was perfectly familiar with the Old Testament Scriptures. He could dwell upon the types and shadows that typified Christ; he could exalt Christ, and tell all about Christ and His special work in behalf of humanity, and what a field he had to explore. He could advance most precious light upon the prophecies, that they had not seen; and yet he would not offend them. Thus the foundation was laid nicely, that when the time came that their spirits softened, he could say in the language of John, Behold in Jesus Christ, who was made flesh, and dwelt among us, the Lamb of God, who taketh away the sins of the world.To the Gentiles, he preached Christ as their only hope of salvation, but did not at first have anything to say upon the law. But after their hearts were warmed with the presentation of Christ as the gift of God to our world, and what was comprehended in the work of the Redeemer in the costly sacrifice to manifest the love of God to man, in the most eloquent simplicity he showed that love for all mankind—Jew and Gentile—that they might be saved by surrendering their hearts to Him. Thus when, melted and subdued, they gave themselves to the Lord, he presented the law of God as the test of their obedience. This was the manner of his working—adapting his methods to win souls. Had he been abrupt and unskillful in handling the Word, he would not have reached either Jew or Gentile.He led the Gentiles along to view the stupendous truths of the love of God, who spared not His own Son, but delivered Him up for us; and how shall He not with Him also freely give us all things? The question was asked why such an immense sacrifice was required, and then he went back to the types, and down through the Old Testament Scripture, revealing Christ in the law, and they were converted to Christ and to the law (Special Testimonies, Series A, 6:54, 55).

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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

McArther Bible Commentary

those … without law. This refers to Gentiles. Paul was not suggesting the violating of God's moral law, but, as he explained, not being lawless toward God, but abiding by the law of Jesus Christ (cf. Jas 1:25; Jas 2:8, Jas 2:12).

Bible Cross References

Romans 2:12 Romans 2:14 1 Corinthians 7:22 Galatians 2:3 Galatians 3:2 Galatians 6:2

Verse 22

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

Paul's Manner of Labor

—[1 Corinthians 9:20-23 quoted.] We know that the apostle did not sacrifice one jot of principle. He did not allow himself to be led away by the sophistry and maxims of men. He was not to coincide with the suppositions and assurances of men who were teaching for doctrine the commandments of men; because iniquity and transgression were in the ascendancy and advancing, he did not allow his love to wax cold. All zeal and earnestness are to be retained; but at the same time some features of our faith, if expressed, would, by the elements with which you have to deal, arouse prejudice at once.Paul could be as zealous as any of the most zealous, in his allegiance to the law of God, and show that he was perfectly familiar with the Old Testament Scriptures. He could dwell upon the types and shadows that typified Christ; he could exalt Christ, and tell all about Christ and His special work in behalf of humanity, and what a field he had to explore. He could advance most precious light upon the prophecies, that they had not seen; and yet he would not offend them. Thus the foundation was laid nicely, that when the time came that their spirits softened, he could say in the language of John, Behold in Jesus Christ, who was made flesh, and dwelt among us, the Lamb of God, who taketh away the sins of the world.To the Gentiles, he preached Christ as their only hope of salvation, but did not at first have anything to say upon the law. But after their hearts were warmed with the presentation of Christ as the gift of God to our world, and what was comprehended in the work of the Redeemer in the costly sacrifice to manifest the love of God to man, in the most eloquent simplicity he showed that love for all mankind—Jew and Gentile—that they might be saved by surrendering their hearts to Him. Thus when, melted and subdued, they gave themselves to the Lord, he presented the law of God as the test of their obedience. This was the manner of his working—adapting his methods to win souls. Had he been abrupt and unskillful in handling the Word, he would not have reached either Jew or Gentile.He led the Gentiles along to view the stupendous truths of the love of God, who spared not His own Son, but delivered Him up for us; and how shall He not with Him also freely give us all things? The question was asked why such an immense sacrifice was required, and then he went back to the types, and down through the Old Testament Scripture, revealing Christ in the law, and they were converted to Christ and to the law (Special Testimonies, Series A, 6:54, 55).

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

Let them alone, (says he,) they are blind, and leaders of the blind. (Matthew 15:14.)Hence we must accommodate ourselves to the weak, not to the obstinate. Now his design was, that he might bring them to Christ — not that he might promote his own advantage, or retain their good will. To these things athird must be added — that it was only in things indifferent, that are otherwise in our choice, that he accommodated himself to the weak. Now, if we consider how great a man Paul was, who stooped thus far, ought we not to feel ashamed — we who are next to nothing in comparison with him — if, bound up in self, we look with disdain upon the weak, and do not deign to yield up a single point to them? But while it is proper that we should accommodate ourselves to the weak, according to the Apostle’s injunction, and that, in things indifferent, and with a view to their edification, those act an improper part, who, with the view of consulting their own ease, avoid those things that would offend men, and the wicked, too, rather than the weak. Those, however, commit a two-fold error, who do not distinguish between things indifferent and things unlawful, and accordingly do not hesitate, for the sake of pleasing men, to engage in things that the Lord has prohibited. The crowning point, however, of the evil is this — that they abuse this statement of Paul to excuse their wicked dissimulation. But if any one will keep in view these three things that I have briefly pointed out, he will have it easily in his power to refute those persons.We must observe, also, the word that he makes use of in the concluding clause; for he shows for what purpose he endeavors togain all — with a view to their salvation. At the same time, he here at length modifies the general statement, unless perhaps you prefer the rendering of the old translation, which is found even at this day in some Greek manuscripts.For in this place, too, he repeats it —that I may by all means save someBut as the indulgent temper, that Paul speaks of, has sometimes no good effect, this limitation is very suitable — that, although he might not do good to all, he, nevertheless, had never left off consulting the advantage of at least a few.

McArther Bible Commentary

weak. Paul stooped to make the gospel clear at the lower level of comprehension, which hr no doubt had done often while dealing with the Corinthians themselves (cf. 1Co 2:1-5). all things … all means. Within the bounds of God's Word, he would not offend the Jew, Gentile, or those weak in understanding. Not changing Scripture or compromising the truth, he would condescend in ways that could lead to salvation.

Bible Cross References

Romans 11:14 Romans 14:1 Romans 14:2 Romans 15:1 Romans 15:2 1 Corinthians 9:23 1 Corinthians 10:33 2 Corinthians 11:29

Verse 23

Matthew Henry's Concise Bible Commentary

He waved this part of his Christian liberty, for the good of others.

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.

EGW SDA Bible Commentary

Paul's Manner of Labor

—[1 Corinthians 9:20-23 quoted.] We know that the apostle did not sacrifice one jot of principle. He did not allow himself to be led away by the sophistry and maxims of men. He was not to coincide with the suppositions and assurances of men who were teaching for doctrine the commandments of men; because iniquity and transgression were in the ascendancy and advancing, he did not allow his love to wax cold. All zeal and earnestness are to be retained; but at the same time some features of our faith, if expressed, would, by the elements with which you have to deal, arouse prejudice at once.Paul could be as zealous as any of the most zealous, in his allegiance to the law of God, and show that he was perfectly familiar with the Old Testament Scriptures. He could dwell upon the types and shadows that typified Christ; he could exalt Christ, and tell all about Christ and His special work in behalf of humanity, and what a field he had to explore. He could advance most precious light upon the prophecies, that they had not seen; and yet he would not offend them. Thus the foundation was laid nicely, that when the time came that their spirits softened, he could say in the language of John, Behold in Jesus Christ, who was made flesh, and dwelt among us, the Lamb of God, who taketh away the sins of the world.To the Gentiles, he preached Christ as their only hope of salvation, but did not at first have anything to say upon the law. But after their hearts were warmed with the presentation of Christ as the gift of God to our world, and what was comprehended in the work of the Redeemer in the costly sacrifice to manifest the love of God to man, in the most eloquent simplicity he showed that love for all mankind—Jew and Gentile—that they might be saved by surrendering their hearts to Him. Thus when, melted and subdued, they gave themselves to the Lord, he presented the law of God as the test of their obedience. This was the manner of his working—adapting his methods to win souls. Had he been abrupt and unskillful in handling the Word, he would not have reached either Jew or Gentile.He led the Gentiles along to view the stupendous truths of the love of God, who spared not His own Son, but delivered Him up for us; and how shall He not with Him also freely give us all things? The question was asked why such an immense sacrifice was required, and then he went back to the types, and down through the Old Testament Scripture, revealing Christ in the law, and they were converted to Christ and to the law (Special Testimonies, Series A, 6:54, 55).

John Calvin Bible Commentary

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

Bible Cross References

Romans 11:17 1 Corinthians 9:22 1 Corinthians 9:24

Verse 24

Matthew Henry's Concise Bible Commentary

He did all this, with care and diligence, in view of an unfading crown.

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.

EGW SDA Bible Commentary

(1 Peter 2:11). A Contest in Which All May Win

—[1 Corinthians 9:24-27 quoted.] This glorious contest is before us. The apostle seeks to inspire us to enter into a noble emulation, a competition in which will be seen no selfishness, unfairness, or underhanded work. We are to use every spiritual nerve and muscle in the contest for the crown of life. No one who does his best will fail in this contest.All who seek for the prize are to place themselves under strict discipline. “Every man that striveth for the mastery is temperate in all things.” Those who enter into a contest of physical strength for a corruptible prize realize the necessity of rigid abstinence from every indulgence that would weaken the physical powers. They eat simple food at regular hours.How much more should those who enter for the gospel race, restrain themselves from the unlawful indulgence of appetite and “abstain from fleshly lusts, which war against the soul.” They must be temperate at all times. The same restraint that gives them the power to obtain the victory at one time will, if practiced constantly, give them a great advantage in the race for the crown of life (Manuscript 74, 1903).(Romans 8:13; Colossians 3:5.) Under Discipline to God—[

John Wesley's Bible Commentary

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!

John Calvin Bible Commentary

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

McArther Bible Commentary

race. The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win.

Bible Cross References

Romans 6:16 1 Corinthians 9:13 1 Corinthians 9:23 Galatians 2:2 Philippians 3:12 Philippians 3:14 Colossians 2:18 2 Timothy 4:7 Hebrews 12:1

Verse 25

Matthew Henry's Concise Bible Commentary

He did all this, with care and diligence, in view of an unfading crown.

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.

EGW SDA Bible Commentary

(1 Peter 2:11). A Contest in Which All May Win

—[1 Corinthians 9:24-27 quoted.] This glorious contest is before us. The apostle seeks to inspire us to enter into a noble emulation, a competition in which will be seen no selfishness, unfairness, or underhanded work. We are to use every spiritual nerve and muscle in the contest for the crown of life. No one who does his best will fail in this contest.All who seek for the prize are to place themselves under strict discipline. “Every man that striveth for the mastery is temperate in all things.” Those who enter into a contest of physical strength for a corruptible prize realize the necessity of rigid abstinence from every indulgence that would weaken the physical powers. They eat simple food at regular hours.How much more should those who enter for the gospel race, restrain themselves from the unlawful indulgence of appetite and “abstain from fleshly lusts, which war against the soul.” They must be temperate at all times. The same restraint that gives them the power to obtain the victory at one time will, if practiced constantly, give them a great advantage in the race for the crown of life (Manuscript 74, 1903).(Romans 8:13; Colossians 3:5.) Under Discipline to God—[

John Wesley's Bible Commentary

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!

John Calvin Bible Commentary

Now every one that striveth. As he had exhorted to perseverance, it remained to state in what way they must persevere. Thissecond thing he now sets before them by a comparison taken from pugilists; not indeed in every particular,but in so far as was required by the subject in hand, within which he confines himself — how far they ought to yield to the weakness of the brethren. Now he argues from the less to the greater, that it is an unseemly thing if we grudge to give up our right, inasmuch as the pugilists eating their coliphium,and that sparingly and not to the full, voluntarily deny themselves every delicacy, in order that they may have more agility for the combat, and they do this, too, for the sake ofa corruptible crownBut if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality? Let us not, therefore, think it hard to give up a little of our right. It is well known that wrestlers were contented with the most frugal diet, so that their simple fare has become proverbial.

McArther Bible Commentary

temperate. Self-control is crucial to victory. crown. A wreath of greenery given to the winner of the race. Cf. 2Ti 4:8; 1Pe 1:4.

Bible Cross References

Ephesians 6:12 1 Timothy 6:12 2 Timothy 2:5 2 Timothy 4:7 2 Timothy 4:8 James 1:12 1 Peter 5:4 Revelation 2:10 Revelation 3:11

Verse 26

Matthew Henry's Concise Bible Commentary

He did all this, with care and diligence, in view of an unfading crown.

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.

EGW SDA Bible Commentary

(1 Peter 2:11). A Contest in Which All May Win

—[1 Corinthians 9:24-27 quoted.] This glorious contest is before us. The apostle seeks to inspire us to enter into a noble emulation, a competition in which will be seen no selfishness, unfairness, or underhanded work. We are to use every spiritual nerve and muscle in the contest for the crown of life. No one who does his best will fail in this contest.All who seek for the prize are to place themselves under strict discipline. “Every man that striveth for the mastery is temperate in all things.” Those who enter into a contest of physical strength for a corruptible prize realize the necessity of rigid abstinence from every indulgence that would weaken the physical powers. They eat simple food at regular hours.How much more should those who enter for the gospel race, restrain themselves from the unlawful indulgence of appetite and “abstain from fleshly lusts, which war against the soul.” They must be temperate at all times. The same restraint that gives them the power to obtain the victory at one time will, if practiced constantly, give them a great advantage in the race for the crown of life (Manuscript 74, 1903).(Romans 8:13; Colossians 3:5.) Under Discipline to God—[

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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

McArther Bible Commentary

not with uncertainty. Four times he has mentioned his goal of winning people to salvation (1Co 9:19, 1Co 9:22). beats the air. Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (cf. 1Ti 1:18).

Bible Cross References

1 Corinthians 14:9 Galatians 2:2 2 Timothy 4:7 Hebrews 12:1

Verse 27

Matthew Henry's Concise Bible Commentary

He did all this, with care and diligence, in view of an unfading crown.

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.

EGW SDA Bible Commentary

(1 Peter 2:11). A Contest in Which All May Win

—[1 Corinthians 9:24-27 quoted.] This glorious contest is before us. The apostle seeks to inspire us to enter into a noble emulation, a competition in which will be seen no selfishness, unfairness, or underhanded work. We are to use every spiritual nerve and muscle in the contest for the crown of life. No one who does his best will fail in this contest.All who seek for the prize are to place themselves under strict discipline. “Every man that striveth for the mastery is temperate in all things.” Those who enter into a contest of physical strength for a corruptible prize realize the necessity of rigid abstinence from every indulgence that would weaken the physical powers. They eat simple food at regular hours.How much more should those who enter for the gospel race, restrain themselves from the unlawful indulgence of appetite and “abstain from fleshly lusts, which war against the soul.” They must be temperate at all times. The same restraint that gives them the power to obtain the victory at one time will, if practiced constantly, give them a great advantage in the race for the crown of life (Manuscript 74, 1903).(Romans 8:13; Colossians 3:5.) Under Discipline to God—[

EGW SDA Bible Commentary

(see EGW on 2 Corinthians 12:1-4). Paul on Guard

—[1 Corinthians 9:26, 27 quoted.] Paul was ever on the watch lest evil propensities should get the better of him. He guarded well his appetites and passions and evil propensities (Letter 27, 1906).

John Wesley's Bible Commentary

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 Calvin Bible Commentary

to take no concern for our flesh to fulfill the lusts thereof. (Romans 13:14.)For what he says elsewhere (1 Timothy 4:8) always holds good — thatbodily exercise profiteth little. Let us, however, treat the body so as to make a slave of it,that it may not, by its wantonness, keep us back from the duties of piety; and farther, that we may not indulge it, so as to occasion injury, or offense, to others.That, when I have preached to othersSome explain these words in this way — “Lest, after having taught others with propriety and faithfulness, I should incur the judgment of condemnation in the sight of God by a wicked life.” But it will suit better to view this expression as referring to men, in this way — “My life ought to be a kind of rule to others. Accordingly, I strive to conduct myself in such a manner, that my character and conduct may not be inconsistent with my doctrine, and that thus I may not, with great disgrace to myself, and a grievous occasion of offense to my brethren, neglect those things which I require from others.” It may also be taken in connection with a preceding statement, (1 Corinthians 9:23,) in this way — “Lest I should be defrauded of the gospel, of which others are partakers through means of my labors.”

McArther Bible Commentary

discipline. From a term meaning literally "to hit under the eye." Paul knocked out the bodily impulses to keep them from preventing him from his mission of winning souls to Christ. disqualified. Another metaphor from the athletic games. A contestant who failed to meet basic training requirements could not participate at all, much less have an opportunity to win. Paul may be especially referring to such fleshly sins that disqualify a person from preaching and leading the church, particularly being blameless and above reproach in the sexual area, since such sin is a disqualification (see notes on Psa 101:6; 1Ti 3:2; Tit 1:6).

Bible Cross References

Luke 18:5 Romans 8:13 2 Corinthians 13:5