返回Chapter 9
Chapter 9
Chapter Nine
1 Cor. 9:1. Am I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord?
Having said: if food causes my brother to stumble, I will never eat meat, lest anyone consider him boastful and self-praising, he is compelled at last to declare that he abstained even from what was permitted, so as not to cause anyone to stumble. Whereas Christ commanded the preacher of the Gospel to live from the Gospel (Luke 10:7), that is, at the expense of those being taught, I, he says, rather chose to waste away from hunger and take nothing from you, but to work with my own hands and sustain myself by my own labors. For, as it seems, there were among them certain wealthy teachers who enjoyed honor because they taught without charge, and by this they sought to put Paul to shame. Having understood this, he, as I said, did not wish to be fed at the expense of his disciples, although he had the right to do so. Thus, he says, I conduct myself — yet you do not abstain even from food offered to idols. Such is the general thought of this passage, which he unfolds over several verses. However, let us also examine each statement individually. "Am I not an Apostle?" Lest someone say: "You are not permitted to take, and that is why you do not take," he says: How so? Do the other apostles not take? — Yes, — you will say. — What then? Am I not an apostle? That is, just the same as they are. "Am I not free?" That is, no one forbids me from taking. Lest they say again: "The other apostles are greater than you, because they saw the Lord," he says: "Have I not seen Jesus Christ our Lord?" For "last of all He appeared also to me, as to one untimely born" (1 Cor. 15:8). And to be eyewitnesses of Christ was indeed a great privilege; for He Himself said: "Blessed are your eyes, because you see what prophets and kings did not see" (cf. Luke 10:23–24).
1 Cor. 9:1. Are you not my work in the Lord?
If you are free, if you too are an apostle, but have not accomplished any apostolic work: what of it? For Judas too was an apostle, and saw the Lord. Therefore he says: you are my work; meaning, I have fulfilled the ministry of an apostle. But having said something important, he added: "in the Lord," that is, I fulfilled it not by my own power, but by the Lord's.
1 Cor. 9:2. If to others I am not an Apostle, yet to you I am an Apostle.
I do not say that I am a teacher of the whole universe; but am I not a teacher to you at least? Why then did I take nothing from you, from whom I had a special right to take? Through such a concession he further strengthens his argument.
1 Cor. 9:2. For the seal of my apostleship is you in the Lord.
That is, the proof. If anyone wishes to be convinced whether I am truly an apostle, I will point to you. You constitute the seal and confirmation of my apostleship; for I have accomplished among you everything that an apostle must do.
1 Cor. 9:3. This is my defense against those who condemn me.
To those wishing to know whence it is evident that I am an apostle, I will present you in my defense. For having proved that you were taught everything by me, I will strike down those who condemn me.
1 Cor. 9:4. Do we not have the right to eat and drink?
That is, having taken what is needed from the disciples. But we do not use this authority, even though we have it.
1 Cor. 9:5. Or do we not have the right to have as a companion a sister-wife, as do the other Apostles, and the brothers of the Lord, and Cephas?
The apostles were followed by wealthy women who provided them with necessities and took upon themselves all the care for this, so that they might occupy themselves solely with preaching. Note that he placed the chief apostle last, as the most important, expressing this thought: why speak of the others? Peter himself does this. And he calls the brothers of the Lord James, the bishop of Jerusalem, Joses, Simon, and Judas (Matt. 13:55), who were called brothers of the Lord because Joseph was betrothed to the Mother of God.
1 Cor. 9:6. Or is it only I and Barnabas who do not have the right not to work?
That is, do we really not have the authority to live without working and to be supported at the expense of our disciples, without laboring? He did not fail to mention Barnabas either, who, as he knew, was also scrupulous in this regard; for he lived by his own labor.
1 Cor. 9:7. What soldier ever serves at his own expense?
For all soldiers receive their sustenance from the public. He fittingly placed the service of a soldier first, for it bears a resemblance to apostolic service because of the dangers connected with it and because of the struggle against spiritual enemies.
1 Cor. 9:7. Who, having planted a vineyard, does not eat of its fruit?
By this example he pointed to the difficulty, the multitude of misfortunes and cares. However, he did not say: does not use all the fruit, but: "does not eat the fruits." Nor did he say: who does not grow rich from the fruit, but: does not "eat." Thus everywhere he persuades to seek what is necessary, and not what is superfluous.
1 Cor. 9:7. Who, tending a flock, does not eat milk from the flock?
He did not say: sells the sheep, or: eats them, or: all the milk, but: "of the milk," showing us by this that a teacher must be content with small compensation and necessary sustenance. By the name "shepherd" he indicates that a teacher must have great care.
1 Cor. 9:8. Do I say these things only according to human reasoning? Does not the law also say the same?
That is, do I confirm this only by human examples, and have no testimony from Scripture? I can prove that this is also pleasing to God; the Law commands the same thing, which is not from men, but from God.
1 Cor. 9:9. For in the law of Moses it is written: "You shall not muzzle the ox that treads out the grain."
He confirms the desired point abundantly, which is why he brings up the example of oxen as well.
1 Cor. 9:9. Does God take care of oxen?
What then? Does He truly not care? He does care, but not so as to give laws about them. Therefore, by His concern for dumb animals He was suggesting something else, namely He was training the Jews in caring for their teachers. From this we also learn that everything said in the Old Testament about dumb animals serves for the edification of people.
1 Cor. 9:10. Or does He say it assuredly for our sakes? Yes, for our sakes this was written.
He used the word "certainly" (πάντως), as about a universally acknowledged matter, so as not to give the listener occasion to object anything.
1 Cor. 9:10. For he who plows ought to plow in hope.
That is, the teacher must cultivate the field of hearts and labor with the hope of recompense and reward.
1 Cor. 9:10. And he who threshes ought to thresh in hope of partaking of his expectation.
From sowing he passed to threshing, so as to express by this as well how many labors the apostles have: for they both plow and thresh. Since the one who plows only hopes, while the one who threshes already partly enjoys as well, he said that the one who threshes receives what he expects. And lest someone say: "What then? For such great labors of the apostles you assign them a reward consisting only in receiving sustenance?" he added: "in hope," that is, of future blessings, so that one should hope for those blessings as well, and besides that also eat and drink at the expense of the disciples.
1 Cor. 9:11. If we have sown spiritual things in you, is it a great thing if we reap your material things?
Here he proves the justice of the cause. You, he says, repay unequally for what you have received. For we sowed in you spiritual things, and you repay us with carnal things. Is this a great thing?
1 Cor. 9:12. If others have authority over you, do we not even more?
He hints at certain false teachers who took from them shamelessly and of their own accord. Therefore he did not say: if others take, but: "have authority over you," that is, they lord it over you, rule over you, order you about like slaves; do we not have all the more right, we who are true apostles?
1 Cor. 9:12. However, we did not use this authority.
Though we have the authority to eat and drink at your expense, yet we did not make use of this authority, lest you be led into temptation. But you do not abstain even from food offered to idols, so as not to lead the weaker among the brethren into temptation through this!
1 Cor. 9:12. But we endure all things, lest we cause any hindrance to the gospel of Christ.
Lest anyone should say: "you had no need, therefore you did not take," he says: although we find ourselves in great hardship, we nevertheless endure all things—both hunger, and thirst, and nakedness—so that no hindrance, that is, no delay, should arise for the Gospel and the preaching.
1 Cor. 9:13. Do you not know that those who perform sacred services eat from the sanctuary?
Not satisfied with the above example, he brings another passage from the Law to prove that he had the right to receive from his disciples. Since the commandment about oxen had been explained by him in a figurative sense, he says that the Law literally commands that those who perform sacred rites should be fed from the sanctuary, that is, the Levites, who are lower in rank than the priests. And he did not say "they are fed by those who offer," but "from the sanctuary," so that neither would those who receive be ashamed, as being fed by people, nor would those who give become puffed up.
1 Cor. 9:13. That those who serve the altar (προσεδρεύοντες — those who sit beside it) receive a share from the altar?
That is, priests and bishops. By the word "attending" he indicates constant service and abiding. And he did not say that they take what is sacred, pointing to moderation and to the fact that one should not accumulate money. Nor did he say that they take from those who offer sacrifices, but "take a share from the altar." For what was offered belonged not to those who brought it, but to the temple and the altar. He said "take a share," because the blood of the animals slain in sacrifice was poured out upon the altar, the fat was burned, and the remaining certain portions of meat, such as the breast, the right shoulder, and certain entrails, the priest took for himself (Lev. 10:14). But the burnt offerings belonged to the altar alone (Lev. 9:12–14).
1 Cor. 9:14. So also the Lord commanded those who preach the Gospel to live from the Gospel.
Those who preach the Gospel should live from the Gospel. He named the strongest proof of all at the end. Why, he says, do I present now one thing, now another? The Lord so commanded, having given a law in agreement with the Old Testament (Luke 10:7). As he said above: to be nourished "from the sanctuary," so here too: not from those being instructed, but "from the Gospel," so that those who provide nourishment would not become proud. It is not you, he says, who nourishes him, but his work — the Gospel. And he said "to live," not to trade, nor to accumulate wealth.
1 Cor. 9:15. But I have not used any of these things.
That is, I did not make use of any of the above-mentioned Old Testament examples, nor of the commandment of Christ, in order to eat and drink at your expense.
1 Cor. 9:15. And I have not written these things so that it should be done so for me.
So that no one would say to him: "What then? If you have not made use of this right until now, you wish to make use of it in the future, which is why you are saying this," he hastens to correct such an opinion, saying: I did not write these things so that it would be so for me, that is, so that I might receive from you.
1 Cor. 9:15. I would rather die than have anyone nullify my boast.
I, he says, would rather agree to die of hunger than allow anyone to destroy my boast, that is, to declare it vain and empty. He said "boast" in order to show the abundance of his joy. Someone else might perhaps say: "he indeed did not take, but did this with grief and pain." But he says: I am so far from sorrow that I even boast of this.
1 Cor. 9:16. For if I preach the gospel, I have nothing to boast of, for this is a necessary obligation of mine, and woe to me if I do not preach the gospel!
What are you saying? Your praise is not in preaching the Gospel, but in preaching without charge? Is the latter better than the former? No, he says; but preaching the Gospel has been commanded to me, it is my duty, and if I fulfill it, there is no perfection in that, but if I do not fulfill it, woe to me, for I will be beaten much, as one who does not do the will of his Master (Luke 12:47). But to preach without charge is a matter of free choice, and therefore a praiseworthy matter. The words "a necessity is laid upon me" are said not to take away free will, but to distinguish it from the freedom to receive and from the fear of punishment for failure to fulfill one's duty.
1 Cor. 9:17. For if I do this willingly, I have a reward; but if unwillingly, I am simply fulfilling the ministry entrusted to me.
If the work of preaching had not been entrusted to me, but I were performing it of my own accord, then I would have a great and abundant reward. But if it has been entrusted to me, clearly I am performing it not of my own accord, but am acting according to the will of the Master. This is what "unwillingly" means. Therefore this work does not merit honor, for I am merely fulfilling the ministry entrusted to me. Note also the following. He did not say: if I do this "unwillingly," then I will have no reward — in order to show that he will receive a reward even for preaching, although in this case he acts according to the will of the Master; for it would be contrary to justice if all the apostles received no reward for preaching — only not such a reward as the one who preaches without charge will receive.
1 Cor. 9:18. What then is my reward? That, in preaching the Gospel, I proclaim Christ free of charge, not making full use of (εις το μη καταχρήσασθαι) my authority in the Gospel.
That is: for me, the great and praiseworthy reward is in not using my right to take, not using it at all. For the word κατάχρησις (which in other cases means misuse) he used here in the sense of use (χρήσις) in general. He everywhere calls the taking "right," in order to show that even those who took were not sinning in the least. He said "in the gospel" in order to show that whoever preaches the gospel and labors should take, but whoever does not, should not.
1 Cor. 9:19. For though I am free from all men, I have made myself a servant to all, that I might gain the more.
He says something even greater. Not only did I not take, though I had the authority, but also, being free, not being subject to anyone, without external compulsion, I enslaved myself to all, not to one or two, but to the whole world, not in order to please everyone through flattery, but to gain "more" believers; for it is impossible to gain all.
1 Cor. 9:20. To the Jews I became as a Jew, in order to win the Jews.
For example, when he circumcised Timothy (Acts 16:3). He did not say: a Jew, but: "as" a Jew, to show that this was done with a special purpose.
1 Cor. 9:20. For those under the law I became as one under the law, that I might gain those under the law.
We understand proselytes, or those of the Jews who believed but still held to the law. This was when he shaved his head (Acts 18:18), when he offered a sacrifice according to the rite of purification (Acts 21:26). He did this with a special purpose and for appearance's sake, in order to correct those who did this out of conviction.
1 Cor. 9:21. To those without the law, as one without the law.
By "lawless" he means either those who did not have the Law of Moses, who converted from among the Gentiles, such as Cornelius (Acts 10), and in visiting whom Paul condescended to their weakness, or also the Greeks, to whom he likewise adapted himself—for example, when he delivered a speech before the Athenians, he began it from the altar that they had, and taught about Christ not as God but as a man (Acts 17:22–23, 31); for they could not understand any such thing, but even regarded him as one of their own gods, such as Hercules or Asclepius. Everywhere the word "as" is added, so that you would know that Paul only appeared to be such, but in reality was not.
1 Cor. 9:21. Not being without law before God, but under the law of Christ, – in order to win those without law.
Lest they think that Paul in conversations with those alien to the law was changing his way of thinking, he says: "not being without law before God, but under the law of Christ," that is, having a law higher than the ancient law, the law of Christ. And for what purpose? In order to gain those alien to the law.
1 Cor. 9:22. To the weak I became as weak, that I might gain the weak.
So now too, for your sake, because of your unsteadiness in convictions and inclination toward temptation, I did not wish to be fed at your expense. And in those cases when, because of the weakness of his listeners, he does not speak clearly about the divinity of the Son or about the divinity of the Spirit, know that he becomes "to the weak, as weak."
1 Cor. 9:22. To all I have become all things, in order to save at least some.
And why enumerate many things? I adapted myself to all. Although I did not hope to save all, I desired to save at least a few. And this is even more remarkable. But to labor to exhaustion for the sake of a few is a great thing. He added "at least" to console teachers. For although no one will save all, a few he will undoubtedly save. Therefore one must not remain idle.
1 Cor. 9:23. And this I do for the Gospel's sake, that I might be a partaker thereof.
He calls the believers "the gospel," who are saved through the gospel, as he also said above: "to live of the gospel," that is, from the believers. I act this way, he says, so that together with the believers I might be a partaker in the crowns. He says this not as though he did it for the sake of a reward, but in order to persuade them to do everything for the brethren in the hope of receiving heavenly goods. Notice the humility of the apostle. Though worthy of the first place, he places himself on the same level as the believers in general in the sharing of blessings.
1 Cor. 9:24. Do you not know that those who run in a racecourse all run, but one receives the prize?
Having proved that one must be condescending toward the brethren, he now addresses them with a more stern discourse. His words have the following meaning. Do not think that for your salvation it is already enough that you believed and entered upon the arena of the Church. No, this is not enough; just as for those running in a racecourse it is not enough simply to run, but one must also run blamelessly, and moreover all the way to the finish. And only he who has run in this way will receive the prize. But you are in danger of not receiving it; because, knowing more than others, you disregard the brethren and partake of food offered to idols.
1 Cor. 9:24. So run, that you may obtain. Every athlete exercises self-control in all things.
You, he says, must run so as to obtain. And this does not happen without love, which you do not have. Although you consider yourselves perfect, you do so unjustly; for you have not yet attained this. Hinting at the fact that they had many shortcomings, for among them gluttony, fornication, and drunkenness were prevalent, he says: "every athlete exercises self-control in all things," not from this or that, but from all things they abstain. Therefore, admit that you are still far from perfect, and understand that the obtaining of the prize is conditioned upon self-control.
1 Cor. 9:25. They do it to obtain a corruptible crown, but we an incorruptible one.
They already stand convicted. They practice self-control to receive a perishable crown: and we do not do this even for an imperishable crown?
1 Cor. 9:26. And therefore I so run, not as uncertainly.
What does "as uncertainly" mean? That I do everything with purpose—when I cut off, when I trim—and I do nothing without thought and without purpose, as you do. For what purpose is there in eating food offered to idols, when others perish because of it? Absolutely none. Therefore, doing this without a reasonable basis, you run uncertainly, and without purpose and in vain. As an excellent teacher, the apostle directly puts himself forward as an example.
1 Cor. 9:26. I fight not as one who merely beats the air.
I have someone to strike, namely the devil. But you do not strike him; rather, you use the perfection of knowledge for vanity.
1 Cor. 9:27. But I discipline and enslave my body.
Here he points out that they are given over to gluttony and excuse it under the pretext of perfection. But I, he says, endure every labor in order to live chastely. For "I discipline" (ὑποπιέζω — I strike under the eyes) means: I fight with the body. The word ὑπώποι refers to the bruises under the eyes that come from beatings. Thus, the apostle wants to show that the struggle with nature is a feat of great labor. For the body, he says, is very self-willed and strong in resistance. And since he said "I discipline" and mentioned bruises, he immediately added: "and bring it into subjection," so that you would know that the body must not be destroyed, but, like a willful slave, tamed and subjected, which is proper to a master, not an enemy. Some think that ὑποπιέζω is used in a narrower sense, meaning: I exhaust with hunger. But this opinion is incorrect; for then the word ὑποπιάζω would have to stand.
1 Cor. 9:27. Lest, having preached to others, I myself should remain unworthy.
And through this he rouses them to greater sobriety. For if for me, he says, it is not sufficient for salvation to preach and teach, but I must also present myself blameless in all things: how then can you be saved by faith alone, when you serve so many passions?
1 Cor. 9:1. Am I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord?
Having said: if food causes my brother to stumble, I will never eat meat, lest anyone consider him boastful and self-praising, he is compelled at last to declare that he abstained even from what was permitted, so as not to cause anyone to stumble. Whereas Christ commanded the preacher of the Gospel to live from the Gospel (Luke 10:7), that is, at the expense of those being taught, I, he says, rather chose to waste away from hunger and take nothing from you, but to work with my own hands and sustain myself by my own labors. For, as it seems, there were among them certain wealthy teachers who enjoyed honor because they taught without charge, and by this they sought to put Paul to shame. Having understood this, he, as I said, did not wish to be fed at the expense of his disciples, although he had the right to do so. Thus, he says, I conduct myself — yet you do not abstain even from food offered to idols. Such is the general thought of this passage, which he unfolds over several verses. However, let us also examine each statement individually. "Am I not an Apostle?" Lest someone say: "You are not permitted to take, and that is why you do not take," he says: How so? Do the other apostles not take? — Yes, — you will say. — What then? Am I not an apostle? That is, just the same as they are. "Am I not free?" That is, no one forbids me from taking. Lest they say again: "The other apostles are greater than you, because they saw the Lord," he says: "Have I not seen Jesus Christ our Lord?" For "last of all He appeared also to me, as to one untimely born" (1 Cor. 15:8). And to be eyewitnesses of Christ was indeed a great privilege; for He Himself said: "Blessed are your eyes, because you see what prophets and kings did not see" (cf. Luke 10:23–24).
1 Cor. 9:1. Are you not my work in the Lord?
If you are free, if you too are an apostle, but have not accomplished any apostolic work: what of it? For Judas too was an apostle, and saw the Lord. Therefore he says: you are my work; meaning, I have fulfilled the ministry of an apostle. But having said something important, he added: "in the Lord," that is, I fulfilled it not by my own power, but by the Lord's.
1 Cor. 9:2. If to others I am not an Apostle, yet to you I am an Apostle.
I do not say that I am a teacher of the whole universe; but am I not a teacher to you at least? Why then did I take nothing from you, from whom I had a special right to take? Through such a concession he further strengthens his argument.
1 Cor. 9:2. For the seal of my apostleship is you in the Lord.
That is, the proof. If anyone wishes to be convinced whether I am truly an apostle, I will point to you. You constitute the seal and confirmation of my apostleship; for I have accomplished among you everything that an apostle must do.
1 Cor. 9:3. This is my defense against those who condemn me.
To those wishing to know whence it is evident that I am an apostle, I will present you in my defense. For having proved that you were taught everything by me, I will strike down those who condemn me.
1 Cor. 9:4. Do we not have the right to eat and drink?
That is, having taken what is needed from the disciples. But we do not use this authority, even though we have it.
1 Cor. 9:5. Or do we not have the right to have as a companion a sister-wife, as do the other Apostles, and the brothers of the Lord, and Cephas?
The apostles were followed by wealthy women who provided them with necessities and took upon themselves all the care for this, so that they might occupy themselves solely with preaching. Note that he placed the chief apostle last, as the most important, expressing this thought: why speak of the others? Peter himself does this. And he calls the brothers of the Lord James, the bishop of Jerusalem, Joses, Simon, and Judas (Matt. 13:55), who were called brothers of the Lord because Joseph was betrothed to the Mother of God.
1 Cor. 9:6. Or is it only I and Barnabas who do not have the right not to work?
That is, do we really not have the authority to live without working and to be supported at the expense of our disciples, without laboring? He did not fail to mention Barnabas either, who, as he knew, was also scrupulous in this regard; for he lived by his own labor.
1 Cor. 9:7. What soldier ever serves at his own expense?
For all soldiers receive their sustenance from the public. He fittingly placed the service of a soldier first, for it bears a resemblance to apostolic service because of the dangers connected with it and because of the struggle against spiritual enemies.
1 Cor. 9:7. Who, having planted a vineyard, does not eat of its fruit?
By this example he pointed to the difficulty, the multitude of misfortunes and cares. However, he did not say: does not use all the fruit, but: "does not eat the fruits." Nor did he say: who does not grow rich from the fruit, but: does not "eat." Thus everywhere he persuades to seek what is necessary, and not what is superfluous.
1 Cor. 9:7. Who, tending a flock, does not eat milk from the flock?
He did not say: sells the sheep, or: eats them, or: all the milk, but: "of the milk," showing us by this that a teacher must be content with small compensation and necessary sustenance. By the name "shepherd" he indicates that a teacher must have great care.
1 Cor. 9:8. Do I say these things only according to human reasoning? Does not the law also say the same?
That is, do I confirm this only by human examples, and have no testimony from Scripture? I can prove that this is also pleasing to God; the Law commands the same thing, which is not from men, but from God.
1 Cor. 9:9. For in the law of Moses it is written: "You shall not muzzle the ox that treads out the grain."
He confirms the desired point abundantly, which is why he brings up the example of oxen as well.
1 Cor. 9:9. Does God take care of oxen?
What then? Does He truly not care? He does care, but not so as to give laws about them. Therefore, by His concern for dumb animals He was suggesting something else, namely He was training the Jews in caring for their teachers. From this we also learn that everything said in the Old Testament about dumb animals serves for the edification of people.
1 Cor. 9:10. Or does He say it assuredly for our sakes? Yes, for our sakes this was written.
He used the word "certainly" (πάντως), as about a universally acknowledged matter, so as not to give the listener occasion to object anything.
1 Cor. 9:10. For he who plows ought to plow in hope.
That is, the teacher must cultivate the field of hearts and labor with the hope of recompense and reward.
1 Cor. 9:10. And he who threshes ought to thresh in hope of partaking of his expectation.
From sowing he passed to threshing, so as to express by this as well how many labors the apostles have: for they both plow and thresh. Since the one who plows only hopes, while the one who threshes already partly enjoys as well, he said that the one who threshes receives what he expects. And lest someone say: "What then? For such great labors of the apostles you assign them a reward consisting only in receiving sustenance?" he added: "in hope," that is, of future blessings, so that one should hope for those blessings as well, and besides that also eat and drink at the expense of the disciples.
1 Cor. 9:11. If we have sown spiritual things in you, is it a great thing if we reap your material things?
Here he proves the justice of the cause. You, he says, repay unequally for what you have received. For we sowed in you spiritual things, and you repay us with carnal things. Is this a great thing?
1 Cor. 9:12. If others have authority over you, do we not even more?
He hints at certain false teachers who took from them shamelessly and of their own accord. Therefore he did not say: if others take, but: "have authority over you," that is, they lord it over you, rule over you, order you about like slaves; do we not have all the more right, we who are true apostles?
1 Cor. 9:12. However, we did not use this authority.
Though we have the authority to eat and drink at your expense, yet we did not make use of this authority, lest you be led into temptation. But you do not abstain even from food offered to idols, so as not to lead the weaker among the brethren into temptation through this!
1 Cor. 9:12. But we endure all things, lest we cause any hindrance to the gospel of Christ.
Lest anyone should say: "you had no need, therefore you did not take," he says: although we find ourselves in great hardship, we nevertheless endure all things—both hunger, and thirst, and nakedness—so that no hindrance, that is, no delay, should arise for the Gospel and the preaching.
1 Cor. 9:13. Do you not know that those who perform sacred services eat from the sanctuary?
Not satisfied with the above example, he brings another passage from the Law to prove that he had the right to receive from his disciples. Since the commandment about oxen had been explained by him in a figurative sense, he says that the Law literally commands that those who perform sacred rites should be fed from the sanctuary, that is, the Levites, who are lower in rank than the priests. And he did not say "they are fed by those who offer," but "from the sanctuary," so that neither would those who receive be ashamed, as being fed by people, nor would those who give become puffed up.
1 Cor. 9:13. That those who serve the altar (προσεδρεύοντες — those who sit beside it) receive a share from the altar?
That is, priests and bishops. By the word "attending" he indicates constant service and abiding. And he did not say that they take what is sacred, pointing to moderation and to the fact that one should not accumulate money. Nor did he say that they take from those who offer sacrifices, but "take a share from the altar." For what was offered belonged not to those who brought it, but to the temple and the altar. He said "take a share," because the blood of the animals slain in sacrifice was poured out upon the altar, the fat was burned, and the remaining certain portions of meat, such as the breast, the right shoulder, and certain entrails, the priest took for himself (Lev. 10:14). But the burnt offerings belonged to the altar alone (Lev. 9:12–14).
1 Cor. 9:14. So also the Lord commanded those who preach the Gospel to live from the Gospel.
Those who preach the Gospel should live from the Gospel. He named the strongest proof of all at the end. Why, he says, do I present now one thing, now another? The Lord so commanded, having given a law in agreement with the Old Testament (Luke 10:7). As he said above: to be nourished "from the sanctuary," so here too: not from those being instructed, but "from the Gospel," so that those who provide nourishment would not become proud. It is not you, he says, who nourishes him, but his work — the Gospel. And he said "to live," not to trade, nor to accumulate wealth.
1 Cor. 9:15. But I have not used any of these things.
That is, I did not make use of any of the above-mentioned Old Testament examples, nor of the commandment of Christ, in order to eat and drink at your expense.
1 Cor. 9:15. And I have not written these things so that it should be done so for me.
So that no one would say to him: "What then? If you have not made use of this right until now, you wish to make use of it in the future, which is why you are saying this," he hastens to correct such an opinion, saying: I did not write these things so that it would be so for me, that is, so that I might receive from you.
1 Cor. 9:15. I would rather die than have anyone nullify my boast.
I, he says, would rather agree to die of hunger than allow anyone to destroy my boast, that is, to declare it vain and empty. He said "boast" in order to show the abundance of his joy. Someone else might perhaps say: "he indeed did not take, but did this with grief and pain." But he says: I am so far from sorrow that I even boast of this.
1 Cor. 9:16. For if I preach the gospel, I have nothing to boast of, for this is a necessary obligation of mine, and woe to me if I do not preach the gospel!
What are you saying? Your praise is not in preaching the Gospel, but in preaching without charge? Is the latter better than the former? No, he says; but preaching the Gospel has been commanded to me, it is my duty, and if I fulfill it, there is no perfection in that, but if I do not fulfill it, woe to me, for I will be beaten much, as one who does not do the will of his Master (Luke 12:47). But to preach without charge is a matter of free choice, and therefore a praiseworthy matter. The words "a necessity is laid upon me" are said not to take away free will, but to distinguish it from the freedom to receive and from the fear of punishment for failure to fulfill one's duty.
1 Cor. 9:17. For if I do this willingly, I have a reward; but if unwillingly, I am simply fulfilling the ministry entrusted to me.
If the work of preaching had not been entrusted to me, but I were performing it of my own accord, then I would have a great and abundant reward. But if it has been entrusted to me, clearly I am performing it not of my own accord, but am acting according to the will of the Master. This is what "unwillingly" means. Therefore this work does not merit honor, for I am merely fulfilling the ministry entrusted to me. Note also the following. He did not say: if I do this "unwillingly," then I will have no reward — in order to show that he will receive a reward even for preaching, although in this case he acts according to the will of the Master; for it would be contrary to justice if all the apostles received no reward for preaching — only not such a reward as the one who preaches without charge will receive.
1 Cor. 9:18. What then is my reward? That, in preaching the Gospel, I proclaim Christ free of charge, not making full use of (εις το μη καταχρήσασθαι) my authority in the Gospel.
That is: for me, the great and praiseworthy reward is in not using my right to take, not using it at all. For the word κατάχρησις (which in other cases means misuse) he used here in the sense of use (χρήσις) in general. He everywhere calls the taking "right," in order to show that even those who took were not sinning in the least. He said "in the gospel" in order to show that whoever preaches the gospel and labors should take, but whoever does not, should not.
1 Cor. 9:19. For though I am free from all men, I have made myself a servant to all, that I might gain the more.
He says something even greater. Not only did I not take, though I had the authority, but also, being free, not being subject to anyone, without external compulsion, I enslaved myself to all, not to one or two, but to the whole world, not in order to please everyone through flattery, but to gain "more" believers; for it is impossible to gain all.
1 Cor. 9:20. To the Jews I became as a Jew, in order to win the Jews.
For example, when he circumcised Timothy (Acts 16:3). He did not say: a Jew, but: "as" a Jew, to show that this was done with a special purpose.
1 Cor. 9:20. For those under the law I became as one under the law, that I might gain those under the law.
We understand proselytes, or those of the Jews who believed but still held to the law. This was when he shaved his head (Acts 18:18), when he offered a sacrifice according to the rite of purification (Acts 21:26). He did this with a special purpose and for appearance's sake, in order to correct those who did this out of conviction.
1 Cor. 9:21. To those without the law, as one without the law.
By "lawless" he means either those who did not have the Law of Moses, who converted from among the Gentiles, such as Cornelius (Acts 10), and in visiting whom Paul condescended to their weakness, or also the Greeks, to whom he likewise adapted himself—for example, when he delivered a speech before the Athenians, he began it from the altar that they had, and taught about Christ not as God but as a man (Acts 17:22–23, 31); for they could not understand any such thing, but even regarded him as one of their own gods, such as Hercules or Asclepius. Everywhere the word "as" is added, so that you would know that Paul only appeared to be such, but in reality was not.
1 Cor. 9:21. Not being without law before God, but under the law of Christ, – in order to win those without law.
Lest they think that Paul in conversations with those alien to the law was changing his way of thinking, he says: "not being without law before God, but under the law of Christ," that is, having a law higher than the ancient law, the law of Christ. And for what purpose? In order to gain those alien to the law.
1 Cor. 9:22. To the weak I became as weak, that I might gain the weak.
So now too, for your sake, because of your unsteadiness in convictions and inclination toward temptation, I did not wish to be fed at your expense. And in those cases when, because of the weakness of his listeners, he does not speak clearly about the divinity of the Son or about the divinity of the Spirit, know that he becomes "to the weak, as weak."
1 Cor. 9:22. To all I have become all things, in order to save at least some.
And why enumerate many things? I adapted myself to all. Although I did not hope to save all, I desired to save at least a few. And this is even more remarkable. But to labor to exhaustion for the sake of a few is a great thing. He added "at least" to console teachers. For although no one will save all, a few he will undoubtedly save. Therefore one must not remain idle.
1 Cor. 9:23. And this I do for the Gospel's sake, that I might be a partaker thereof.
He calls the believers "the gospel," who are saved through the gospel, as he also said above: "to live of the gospel," that is, from the believers. I act this way, he says, so that together with the believers I might be a partaker in the crowns. He says this not as though he did it for the sake of a reward, but in order to persuade them to do everything for the brethren in the hope of receiving heavenly goods. Notice the humility of the apostle. Though worthy of the first place, he places himself on the same level as the believers in general in the sharing of blessings.
1 Cor. 9:24. Do you not know that those who run in a racecourse all run, but one receives the prize?
Having proved that one must be condescending toward the brethren, he now addresses them with a more stern discourse. His words have the following meaning. Do not think that for your salvation it is already enough that you believed and entered upon the arena of the Church. No, this is not enough; just as for those running in a racecourse it is not enough simply to run, but one must also run blamelessly, and moreover all the way to the finish. And only he who has run in this way will receive the prize. But you are in danger of not receiving it; because, knowing more than others, you disregard the brethren and partake of food offered to idols.
1 Cor. 9:24. So run, that you may obtain. Every athlete exercises self-control in all things.
You, he says, must run so as to obtain. And this does not happen without love, which you do not have. Although you consider yourselves perfect, you do so unjustly; for you have not yet attained this. Hinting at the fact that they had many shortcomings, for among them gluttony, fornication, and drunkenness were prevalent, he says: "every athlete exercises self-control in all things," not from this or that, but from all things they abstain. Therefore, admit that you are still far from perfect, and understand that the obtaining of the prize is conditioned upon self-control.
1 Cor. 9:25. They do it to obtain a corruptible crown, but we an incorruptible one.
They already stand convicted. They practice self-control to receive a perishable crown: and we do not do this even for an imperishable crown?
1 Cor. 9:26. And therefore I so run, not as uncertainly.
What does "as uncertainly" mean? That I do everything with purpose—when I cut off, when I trim—and I do nothing without thought and without purpose, as you do. For what purpose is there in eating food offered to idols, when others perish because of it? Absolutely none. Therefore, doing this without a reasonable basis, you run uncertainly, and without purpose and in vain. As an excellent teacher, the apostle directly puts himself forward as an example.
1 Cor. 9:26. I fight not as one who merely beats the air.
I have someone to strike, namely the devil. But you do not strike him; rather, you use the perfection of knowledge for vanity.
1 Cor. 9:27. But I discipline and enslave my body.
Here he points out that they are given over to gluttony and excuse it under the pretext of perfection. But I, he says, endure every labor in order to live chastely. For "I discipline" (ὑποπιέζω — I strike under the eyes) means: I fight with the body. The word ὑπώποι refers to the bruises under the eyes that come from beatings. Thus, the apostle wants to show that the struggle with nature is a feat of great labor. For the body, he says, is very self-willed and strong in resistance. And since he said "I discipline" and mentioned bruises, he immediately added: "and bring it into subjection," so that you would know that the body must not be destroyed, but, like a willful slave, tamed and subjected, which is proper to a master, not an enemy. Some think that ὑποπιέζω is used in a narrower sense, meaning: I exhaust with hunger. But this opinion is incorrect; for then the word ὑποπιάζω would have to stand.
1 Cor. 9:27. Lest, having preached to others, I myself should remain unworthy.
And through this he rouses them to greater sobriety. For if for me, he says, it is not sufficient for salvation to preach and teach, but I must also present myself blameless in all things: how then can you be saved by faith alone, when you serve so many passions?