1 Corinthians 9

14. Even so--The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [TERTULLIAN, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [CYPRIAN, c. 4, ep. 6].
preach . . . gospel--plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites ( 1 Corinthians 9:13 ). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1 Corinthians 9:13 . Note the same Lord Christ "ordains" the ordinances in the Old and in the New Testaments ( Matthew 10:10 , Luke 10:7 ).

15. Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support.
I have used none of these things--none of these "powers" or rights which I might have used ( 1 Corinthians 9:4-6 1 Corinthians 9:12 ).
neither--rather, "Yet I have not written."
so done unto me--literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest ( 1 Corinthians 9:7 1 Corinthians 9:10 1 Corinthians 9:13 ).
make my glorying void--deprive me of my privilege of preaching the Gospel without remuneration ( 2 Corinthians 11:7-10 ). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives ( 2 Corinthians 12:17 2 Corinthians 12:18 ), Paul would "die" of hunger. Compare Abraham's similar disinterestedness ( Genesis 14:22 Genesis 14:23 ).

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

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

18. What is my reward?--The answer is in 1 Corinthians 9:19 ; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more."
of Christ--The oldest manuscripts and versions omit these words.
abuse--rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more ( 1 Corinthians 9:19 ). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.

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

20. I became as a Jew--in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Acts 16:3 , 21:20-26 ); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness.
to them that are under the law, as under the law--in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."

21. To them . . . without law--that is, without revealed law: the heathen (compare Romans 2:12 with 1 Corinthians 9:15 ).
as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" ( Galatians 3:2 ). Also discoursing in their own manner, as at Athens, with arguments from their own poets ( Acts 17:28 ).
being not without law to God--"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in 1 Corinthians 9:20 ) to Christ"; but uses the milder term, "in . . . law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it ( Galatians 3:13 Galatians 3:24 ), but to Him, as the members to the Head ( 1 Corinthians 7:22 , Romans 8:1-4 , 1 Peter 2:16 ). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Romans 7:4-6 . To Christ, as man's Head, the Father has properly delegated His authority ( John 5:22 John 5:27 ); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love ( Galatians 6:2 ; compare Galatians 5:13 ).

22. gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians ( 1 Corinthians 8:7 ) Romans 14:1 , "Weak in the faith." ALFORD thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe ( Romans 5:6 ). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.
by all means . . . some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

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

24. Know ye not--The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness.
in a race--Greek, "in a race course."
all . . . one--Although we knew that one alone could be saved, still it Would be well worth our while to run [BENGEL]. Even in the Christian race not "all" who enter on the race win ( 1 Corinthians 10:1-5 ).
So run, that ye may obtain--said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations ( 2 Timothy 2:5 ; compare 1 Timothy 4:7 1 Timothy 4:8 ). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted ( 1 Corinthians 9:25 ). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end ( Matthew 10:22 , 24:13 , Revelation 2:10 ). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.

25. striveth--in wrestling: a still more severe contest than the foot race.
is temperate--So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" ( 1 Corinthians 9:18 1 Corinthians 9:19 ).
corruptible--soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.
incorruptible--( 1 Peter 1:4 , 5:4 , Revelation 2:10 ). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.

26. I--Paul returns to his main subject, his own self-denial, and his motive in it.
run, not as uncertainly--not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance ( Hebrews 12:1 Hebrews 12:2 ), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [BENGEL].
not as one that beateth the air--instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1 Corinthians 14:9 ), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.

27. keep under--literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Romans 8:13 ; also 1 Peter 2:11 . It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work.
my body--the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [ESTIUS] ( Galatians 5:17 ). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" ( Colossians 2:23 ). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master.
bring it into subjection--or bondage, as a slave or servant led away captive; so the Greek.
preached--literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [PLATO, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [BENGEL]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [ALFORD]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.
a castaway--failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jeremiah 6:30 , 2 Corinthians 13:6 . Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.