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 ([Ac 9:15]; ; ); not of my own natural will, but by the constraining grace of God; ([Ro 9:16]; [1Ti 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," [Lu 17:10], but incur the "woe," [1Co 9:16], if I fail in it).
18. What is my reward?--The answer is in [1Co 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 ([1Co 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" ([1Th 2:19], 20); he therefore repeats it frequently ([1Co 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 [Ac 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 [Ro 2:12] with [1Co 9:15]).
as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" ([Ga 3:2]). Also discoursing in their own manner, as at Athens, with arguments from their own poets ([Ac 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 [1Co 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 ([Ga 3:13], ), but to Him, as the members to the Head ([1Co 7:22]; [Ro 8:1-4]; [1Pe 2:16]). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), [Ro 7:4-6]. To Christ, as man's Head, the Father has properly delegated His authority ([Joh 5:22], ); 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 ([Ga 6:2]; compare [Ga 5:13]).
22. gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians ([1Co 8:7]) [Ro 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 ([Ro 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 ([1Co 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 ([2Ti 2:5]; compare [1Ti 4:7], ). 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 ([1Co 9:25]). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end ([Mt 10:22]; ; [Re 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" ([1Co 9:18], ).
corruptible--soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.
incorruptible--([1Pe 1:4]; ; [Re 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 ([He 12:1], ), 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 [1Co 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," [Ro 8:13]; also [1Pe 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] ([Ga 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" ([Col 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," [Jr 6:30]; [2Co 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.
Chapter 10
[1Co 10:1-33]. Danger of Fellowship with Idolatry Illustrated in the History of Israel: Such Fellowship Incompatible with Fellowship in the Lord's Supper. Even Lawful Things Are to Be Forborne, so as Not to Hurt Weak Brethren.
1. Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.
ignorant--with all your boasted "knowledge."
our fathers--The Jewish Church stands in the relation of parent to the Christian Church.
all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease ([Psa 105:37]) [Bengel]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel ([1Co 10:1-4]). Five times, correspondingly, they sinned ([1Co 10:6-10]). In contrast to the "all" stands "many (rather, 'the most') of them" ([1Co 10:5]). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning ([1Co 9:24]), "They which run in a race, run all, but one receiveth the prize."
under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence ([Ex 13:21], ; [Psa 105:39]; compare [Is 4:5]).
passed through the sea--by God's miraculous interposition for them ([Ex 14:29]).
2. And--"And so" [Bengel].
baptized unto Moses--the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant ([Joh 1:17]; [He 3:5], ). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him ([Ex 14:31]). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively ([Joh 3:5]; [Ac 10:44-47]). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.
3. same spiritual meat--As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare [1Co 10:17]). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [Grotius and Alford] [Ga 4:29], "born after the Spirit," that is, supernaturally. [Psa 78:24], "corn of heaven" ([Psa 105:40]). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified ([Joh 6:32]). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare [He 4:2]).
4. drink--([Ex 17:6]). In [Nu 20:8], "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called.
spiritual Rock that followed them--rather, "accompanied them." Not the literal rock (or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on [Nu 20:2]) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare [De 9:21]). But Christ, the "Spiritual Rock" ([Psa 78:20], ; [De 32:4], [15, 18], 30, 31, 37; [Is 28:16]; [1Pe 2:6]), accompanied them ([Ex 33:15]). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" ([Ex 14:19]). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded ([Ex 15:24], ; ; [Nu 20:8]); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare [Joh 4:13], ; see on [1Co 10:3]).
5. But--though they had so many tokens of God's presence.
many of them--rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.