1Cor 9:15-23 | Barnes | STEP | Verse 15. But I have used none of these things . I have not urged and enforced this right. I have chosen to support myself by the labour of my own hands. This had been objected to him as a reason why he could not be an apostle. He here shows that that was not the reason why he had not urged this claim; but that it was because in this way he could do most to honour the gospel and save the souls of men. Comp. . The sense is, "Though my right to a support is established, in common with others, both by reason, the nature of the case, the examples in the law, and the command of the Lord Jesus, yet there are reasons why I have not chosen to avail myself of this right, and why I have not urged these claims." Neither have I written these things , etc. "I have not presented this argument now in order to induce you to provide for me. I do not intend now to ask or receive a support from you. I urge it to show that I feel that I have a right to it; that my conduct is not an argument that I am conscious I am not an apostle; and that I might urge it were there not strong reasons which determine me not to do it. I neither ask you to send me now a support, nor, if I visit you again, do I expect you will contribute to my maintenance." For it were better for me to die , etc. There are advantages growing out of my not urging this claim which are of more importance to me than life. Rather than forego these advantages, it would be better for me--it would be a thing which I would prefer--to pine in poverty and want; to be exposed to peril, and cold, and storms, until life should close. I esteem my "glorying," the advantages of my course, to be of more value than life itself. Than that any man should make my glorying void . His glorying, or boasting, or joying , as it may be more properly rendered, (τοκαυχημαμου comp. ,) was, (1.) that he had preached the gospel without expense to anybody, and had thus prevented the charge of avarice, ( ;) and (2.) that he had been able to keep his body under, and pursue a course of self-denial that would result in his happiness and glory in heaven, . "Any man" would have made that "void," if he had supported Paul; had prevented the necessity of his labour, and had thus exposed him to the charge of having preached the gospel for the sake of gain. (e) "I have used"

1 Corinthians 9:15-23

Verse 15. But I have used none of these things. I have not urged and enforced this right. I have chosen to support myself by the labour of my own hands. This had been objected to him as a reason why he could not be an apostle. He here shows that that was not the reason why he had not urged this claim; but that it was because in this way he could do most to honour the gospel and save the souls of men. Comp. Acts 20:33, 2Thes 3:8. The sense is, "Though my right to a support is established, in common with others, both by reason, the nature of the case, the examples in the law, and the command of the Lord Jesus, yet there are reasons why I have not chosen to avail myself of this right, and why I have not urged these claims."

Neither have I written these things, etc. "I have not presented this argument now in order to induce you to provide for me. I do not intend now to ask or receive a support from you. I urge it to show that I feel that I have a right to it; that my conduct is not an argument that I am conscious I am not an apostle; and that I might urge it were there not strong reasons which determine me not to do it. I neither ask you to send me now a support, nor, if I visit you again, do I expect you will contribute to my maintenance."

For it were better for me to die, etc. There are advantages growing out of my not urging this claim which are of more importance to me than life. Rather than forego these advantages, it would be better for me--it would be a thing which I would prefer--to pine in poverty and want; to be exposed to peril, and cold, and storms, until life should close. I esteem my "glorying," the advantages of my course, to be of more value than life itself.

Than that any man should make my glorying void. His glorying, or boasting, or joying, as it may be more properly rendered, (τοκαυχημαμου comp. Php 1:26, Heb 3:6,) was,

(1.) that he had preached the gospel without expense to anybody, and had thus prevented the charge of avarice, (1Cor 9:18;) and

(2.) that he had been able to keep his body under, and pursue a course of self-denial that would result in his happiness and glory in heaven, 1Cor 9:23-27. "Any man" would have made that "void," if he had supported Paul; had prevented the necessity of his labour, and had thus exposed him to the charge of having preached the gospel for the sake of gain.

(e) "I have used" 2Cor 11:10 Verse 16. For though I preach the gospel, etc. This, with the two following verses, is a very difficult passage, and has been very variously understood by interpreters. The general scope and purpose of the passage is to show what was the ground of his "glorying," or of his hope of "reward" in preaching the gospel. In 1Cor 9:15, he had intimated that he had cause of "glorying," and that that cause was one which he was determined no one should take away. In this passage, (1Cor 9:16-18,) he states what that was. He says, it was not simply that he preached; for there was a necessity laid on him, and he could not help it: his call was such, the command was such, that his life would be miserable if he did not do it. But all idea of "glorying," or of "reward," must be connected with some voluntary service--something which would show the inclination, disposition, desire of the soul. And as that in his case could not be well shown, where a "necessity" was laid on him, it could be shown only in his submitting voluntarily to trials; in denying himself; in being willing to forego comforts which he might lawfully enjoy; and in thus furnishing a full and complete test of his readiness to do anything to promote the gospel. The essential idea here is, therefore, that there was such a necessity laid on him in his call to preach the gospel, that his compliance with that call could not be regarded as appropriately connected with reward; and that in his case the circumstance which showed that reward would be proper, was, his denying himself, and making the gospel without charge. This would show that his heart was in the thing; that he was not urged on by necessity; that he loved the work; and that it would be consistent for the Lord to reward him for his self-denials and toils in his service.

I have nothing to glory of. The force of this would be better seen by a more literal translation. "It is not to me glorying;" i.e., this is not the cause of my glorying, or rejoicing, (ουκεστιμοικαυχημα.) In 1Cor 9:15, he had said that he had a cause of glorying, or of joy, (καυχημα.) He here says that that joy or glorying did not consist in the simple fact that he preached the gospel; for necessity was laid on him: there was some other cause and source of his joy or glorying than that simple fact, 1Cor 9:18. Others preached the gospel also: in common with them, it might be a source of joy to him that he preached the gospel; but it was not the source of his peculiar joy for he had been called into the apostleship in such a manner as to render it inevitable that he should preach the gospel. His glorying was of another kind.

For necessity is laid upon me. My preaching is in a manner inevitable, and cannot therefore be regarded as that in which I peculiarly glory. I was called into the ministry in a miraculous manner; I was addressed personally by the Lord Jesus; I was arrested when I was a persecutor; I was commanded to go and preach; I had a direct commission from heaven. There was no room for hesitancy or debate on the subject, (Gall 1:16,) and I gave myself at once and entirely to the work, Acts 9:6. I have been urged to this by a direct call from heaven; and to yield obedience to this call cannot be regarded as evincing such an inclination to give myself to this work as if the call had been in the usual mode, and with less decided manifestations. We are not to suppose that Paul was compelled to preach, or that he was not voluntary in his work, or that he did not prefer it to any other employment: but he speaks in a popular sense, as saying that he "could not help it;" or that the evidence of his call was irresistible, and left no room for hesitation. He was free; but there was not the slightest room for debate on the subject. The evidence of his call was so strong that he could not but yield. Probably none now have evidences of their call to the ministry as strong as this. But there are many, very many, who feel that a kind of necessity is laid on them to preach. Their consciences urge them to it. They would be miserable in any other employment. The course of Providence has shut them up to it. Like Saul of Tarsus, they may have been persecutors, or revilers, or "injurious," or blasphemers, (1Timm 1:13;) or they may, like him, have commenced a career of ambition; or they may have been engaged in some scheme of money-making or of pleasure; and in an hour when they little expected it, they have been arrested by the truth of God, and their attention directed to the gospel ministry. Many a minister has, before entering the ministry, formed many other purposes of life; but the providence of God barred his way, hemmed in his goings, and constrained him to become an ambassador of the cross.

Yea, woe is unto me, etc. I should be miserable and wretched if I did not preach. My preaching, therefore, in itself considered, cannot be a subject of glorying. I am shut up to it. I am urged to it in every way. I should be wretched were I not to do it, and were I to seek any other calling. My conscience would reproach me. My judgment would condemn me. My heart would pain me. I should have no comfort in any other calling; and God would frown upon me. Learn hence,

(1.) That Paul had been converted. Once he had no love for the ministry, but persecuted the Saviour. With the feelings which he then had, he would have been wretched in the ministry; with those which he now had, he would have been wretched out of it. His heart, therefore, had been wholly changed.

(2.) All ministers who are duly called to the work can say the same thing. They would be wretched in any other calling. Their conscience would reproach them. They would have no interest in the plans of the world; in the schemes of wealth, and pleasure, and fame. Their heart is in this work, and in this alone. In this, though amidst circumstances of poverty, persecution, nakedness, cold, peril, sickness, they have comfort. In any other calling, though surrounded by affluence, friends, wealth, honours, pleasures, gaiety, fashion, they would be miserable.

(3.) A man whose heart is not in the ministry, and who would be as happy in any other calling, is not fit to be an ambassador of Jesus Christ. Unless his heart is there, and he prefers that to any other calling, he should never think of preaching the gospel.

(4.) Men who leave the ministry, and voluntarily devote themselves to some other calling when they might preach, never had the proper spirit of an ambassador of Jesus. If for the sake of ease or gain; if to avoid the cares and anxieties of the life of a pastor; if to make money, or secure money when made; if to cultivate a farm, to teach a school, to write a book, to live upon an estate, or to enjoy life, they lay aside the ministry, it is proof that they never had a call to the work. So did not Paul; and so did not Paul's Master and ours. They loved the work, and they left it not till death. Neither for ease, honour, nor wealth; neither to avoid care, toil, pain, or poverty, did they cease in their work, until the one could say, "I have fought a good fight, I have finished my course, I have kept the faith," (2Ti 4:7;) and the other, "I have finished the work which thou gavest me to do," Jn 17:4.

(5.) We see the reason why men are sometimes miserable in other callings. They should have entered the ministry. God called them to it; and they became hopefully pious. But they chose the law, or the practice of medicine, or chose to be farmers, merchants, teachers, professors, or statesmen. And God withers their piety, blights their happiness, follows them with the reproaches of conscience, makes them sad, melancholy, wretched. They do no good; and they have no comfort in life. Every man should do the will of God, and then every man would be happy.

(a) "necessity" Jer 1:17, 20:9 Verse 17. For if I do this thing willingly. If I preach so as to show that my heart is in it; that I am not compelled. If I pursue such a course as to show that I prefer it to all other employments. If Paul took a compensation for his services, he could not well do this; if he did not, he showed that his heart was in it, and that he preferred the work to all others. Even though he had been in a manner compelled to engage in that work, yet he so acted in the work as to show that it had his hearty preference. This was done by his submitting to voluntary self-denials and sacrifices, in order to spread the Saviour's name.

I have a reward. I shall meet with the approbation of my Lord, and shall obtain the reward in the world to come which is promised to those who engage heartily, and laboriously, and successfully in turning sinners to God, Prov 11:30, Dan 12:3, Mt 13:43, 25:21-23, Jas 5:20.

But if against my will. ακων. If under a necessity, (1Cor 9:16;) if by the command of another,--(Grotius;) if I do it by the fear of punishment, or by any strong necessity which is laid on me.

A dispensation of the gospel is committed unto me. I am entrusted with (πεπιστευμαι) this dispensation, office, economy (οικονομιαν) of the gospel. It has been laid upon me; I have been called to it; I must engage in this Work; and if I do it from mere compulsion, or in such a way that my will shall not acquiesce in it, and concur with it, I shall have no distinguished reward. The work must be done; I must preach the gospel; and it becomes me so to do it as to show that my heart and will entirely concur; that it is not a matter of compulsion, but of choice. This he proposed to do by so denying himself, and so foregoing comforts which he might lawfully enjoy, and so subjecting himself to perils and toils in preaching the gospel, as to show that his heart was in the work, and that he truly loved it.

(b) "dispensation" Col 1:25 Verse 18. What is my reward then? What is the source of my reward? or what is there in my conduct that will show that I am entitled to reward? What is there that will demonstrate that my heart is in the work of the ministry; that I am free and voluntary, and that I am not urged by mere necessity? Though I have been called by miracle, and though necessity is laid upon me, so that I cannot but preach the gospel, yet how shall I so do it as to make it proper for God to reward me as a voluntary agent? Paul immediately states the circumstance that showed that he was entitled to the reward; and that was, that he denied himself, and was willing to forego his lawful enjoyments, and even his rights, that he might make the gospel without charge.

I may make the gospel of Christ without charge. Without expense to those who hear it. I will support myself by my own labour, and will thus show that I am not urged to preaching by mere "necessity," but that I love it. Observe here,

(1.) that Paul did not give up a support because he was not entitled to it.

(2.) He does not say that it would be well or advisable for others to do it.

(3.) It is right, and well for a man, if he chooses, and can do it, to make the gospel without charge, and to support himself.

(4.) All that this case proves is, that it would be proper only where a "necessity" was laid on a man, as it was on Paul; when he could not otherwise show that his heart was in the work, and that he was voluntary and loved it.

(5.) This passage cannot be urged by a people to prove that ministers ought not to have a support. Paul says they have a right to it. A man may forego a right if he pleases. He may choose not to urge it; but no one can demand of him that he should not urge it; much less have they a right to demand that he should give up his rights.

(6.) It is best in general that those who hear the gospel should contribute to its support. It is not only equal and right, but it is best for them. We generally set very little value on that which costs us nothing; and the very way to make the gospel contemptible, is to have it preached by those who are supported by the state, or by their own labour in some other department; or by men who neither by their talents, their learning, nor their industry, have any claim to a support. All ministers are not like Paul. They have neither been called as he was, nor have they his talent, his zeal, or his eloquence. Paul's example, then, should not be urged as an authority for a people to withhold from their pastor what is his due; nor, because Paul chose to forego his rights, should people now demand that a minister should devote his time, and health, and life to their welfare for naught.

That I abuse not my power in the gospel. Paul had a right to a support. This power he might urge. But to urge it in his circumstances would be a hinderance of the gospel. And to do that would be to abuse his power, or to pervert it to purposes for which it was never designed. Verse 19. For though I be free. I am a freeman. I am under obligation to none. I am not bound to give them my labours, and at the same time to toil for my own support. I have claims like others, and could urge them; and no man could demand that I should give myself to a life of servitude, and comply with their prejudices and wishes, as if I were a slave, in order to their conversion. Compare 1Cor 9:1. 1Cor 6:12.

From all men. εκπαντων. This may either refer to all persons or to all things. The word men is not in the original. The connexion, however, seems to fix the signification to persons. "I am a freeman. And although I have conducted [myself] like a slave, yet it has been done voluntarily."

I have made myself servant unto all. Greek, "I have enslaved myself (εμαυτονεδουλωσα) unto all." That is,

(1.) I labour for them, or in their service, and to promote their welfare.

(2.) I do it, as the slave does, without reward or hire. I am not paid for it, but submit to the toil, and do it without receiving pay.

(3.) Like the slave who wishes to gratify his master, or who is compelled from the necessity of the case, I comply with the prejudices, habits, customs, and opinions of others as far as I can with a good conscience. The slave is subject to the master's will. That will must be obeyed. The whims, prejudices, caprices of the master must be submitted to, even if they are mere caprice, and wholly unreasonable. So Paul says that he had voluntarily put himself into this condition, a condition making it necessary for him to suit himself to the opinions, prejudices, caprices, and feelings of all men, so far as he could do it with a good conscience, in order that he might save them. We are not to understand here that Paul embraced any opinions which were false in order to do this, or that he submitted to anything which is morally wrong. But he complied with their customs, and habits, and feelings, as far as it could lawfully be done. He did not needlessly offend them, or run counter to their prejudices.

That I might gain the more. That I might gain more to Christ; that I might be the means of saving more souls. What a noble instance of self-denial and true greatness is here! How worthy of religion! How elevated the conduct! How magnanimous, and how benevolent! No man would do this who had not a greatness of intellect that would rise above narrow prejudices; and who had not a nobleness of heart that would seek at personal sacrifice the happiness of all men. It is said that not a few early Christians, in illustration of this principle of conduct, actually sold themselves into slavery in order that they might have access to and benefit slaves--an act to which nothing would prompt a man but the religion of the cross. Comp. Rom 1:14.

(a) "servant" Rom 1:14, Gal 5:13 Verse 20. And unto the Jews. In this verse, and the two following, Paul states more at length the conduct which he had exhibited, and to which he refers in 1Cor 9:19. He had shown this conduct to all classes of men. He had preached much to his own countrymen, and had evinced these principles there.

I became as a Jew. I complied with their rites, customs, prejudices, as far as I could with a good conscience. I did not needlessly offend them. I did not attack and oppose their views, when there was no danger that my conduct should be mistaken. For a full illustration of Paul's conduct in this respect, and the principles which influenced him, Acts 16:3; Acts 18:18; Acts 21:21; also Acts 21:22-27 Acts 23:1; also Acts 23:5-6.

To those that are under the law. This I understand as another form of saying that he conformed to the rites, customs, and even prejudices of the Jews. The phrase, "under the law," means undoubtedly the law of Moses; and probably he here refers particularly to those Jews who lived in the land of Judea, as being more immediately and entirely under the law of Moses, than those who lived among the Gentiles.

As under the law. That is, I conformed to their rites and customs as far as I could do it. I did not violate them unnecessarily. I did not disregard them for the purpose of offending them; nor refuse to observe them when it could be done with a good conscience. There can be no doubt that Paul, when he was in Judea, submitted himself to the laws, and lived in conformity with them.

That I might gain. That I might obtain their confidence and affection. That I might not outrage their feelings, excite their prejudices, and provoke them to anger; and that I might thus have access to their minds, and be the means of converting them to the Christian faith.

(b) "unto the Jews" Acts 16:3, 21:23-26 Verse 21. To them that are without law. To the Gentiles, who have not the law of Moses. Rom 2:12,14.

As without law. Not practicing the peculiar rites and ceremonies enjoined in the law of Moses. Not insisting on them, or urging them; but showing that the obligation to those rites had been done away; and that they were not binding, though when among the Jews I might still continue to observe them. Acts 15:1 and following: and the argument of Paul in Gall 2:11-18. I neglected the ceremonial precepts of the Mosaic law, when I was with those who had not heard of the law of Moses, or those who did not observe them, because I knew that the binding obligation of these ceremonial precepts had ceased. I did not, therefore, press them upon the Gentiles, nor did I superstitiously and publicly practise them. In all this, Paul has reference only to those things which he regarded as in themselves indifferent, and not a matter of conscience; and his purpose was not needlessly to excite the prejudice or the opposition of the world. Nothing is ever gained by provoking opposition for the mere sake of opposition. Nothing tends more to hinder the gospel than that. In all things of conscience and truth a man should be firm, and should lose his life rather than abandon either; in all things of indifference, of mere custom, of prejudice, he should yield, and accommodate himself to the modes of thinking among men, and adapt himself to their views, feelings, and habits of life, that he may win them to Christ.

Being not without law to God. Not regarding myself as being absolutely without law, or as being freed from obligation to obey God. Even in all this, I endeavoured so to live as that it might be seen that I felt myself bound by law to God. I was not a despiser, and contemner and neglecter of law, as such, but only regarded myself as not bound by the peculiar ceremonial law of Moses. This is an instance of Paul's conscientiousness. He would not leave room to have it supposed for a moment that he disregarded all law. He was bound to God by law; and in the conduct to which he was referring, he felt that he was obeying him. He was bound by higher law than those ceremonial observances which were now to be done away. This passage would destroy all the refuges of the Antinomians. Whatever privileges the gospel has introduced, it has not set us free from the restraints and obligations of law. That is binding still; and no man is at liberty to disregard the moral law of God. Christ came to magnify, strengthen, and to honour the law, not to destroy it.

But under the law to Christ. Bound by the law enjoined by Christ; under the law of affectionate gratitude and duty to him. I obeyed his commands; followed his instructions; sought his honour; yielded to his will. In this he would violate none of the rules of the moral law. And he here intimates, that his grand object was to yield obedience to the law of the Saviour, and that this was the governing purpose of his life. And this would guide a man right. In doing this, he would never violate any of the precepts of the moral law, for Christ obeyed them, and enjoined their observance. He would never feel that he was without law to God, for Christ obeyed God, and enjoined it on all. He would never feel that religion came to set him free from law, or to authorize licentiousness; for its grand purpose and aim is to make men holy, and to bind them everywhere to the observance of the pure law of the Redeemer.

(a) "being not without law" 1Cor 7:22 Verse 22. To the weak. Rom 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful. He did not lacerate their feelings, and run counter to their prejudices, for the mere sake of doing it.

Became I as weak. I did not shock them. I complied with their customs. I conformed to them in my dress, habits, manner of life, and even in the services of religion. I abstained from food which they deemed it their duty to abstain from; and where, if I had partaken of it, I should have offended them. Paul did not do this to gratify himself, or them, but to do them good. And Paul's example should teach us not to make it the main business of life to gratify ourselves: and it should teach us not to lacerate the feelings of others; not to excite their prejudices needlessly; not to offend them where it will do no good. If truth offends men, we cannot help it. But in matters of ceremony, and dress, and habits, and customs, and forms, we should be willing to conform to them, as far as can be done, and for the sole purpose of saving their souls.

I am made all things to all men. I become all things; that is, I accommodate myself to them in all things, so far as can be done with a good conscience.

That I might by all means. παντως. That I might use every possible endeavour that some at least might be saved. It is implied here that the opposition to the gospel was everywhere great; that men were reluctant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practise every innocent art, that he might save a few at least out of the innumerable multitudes that were going to death and hell. It follows from this,

(1.) that men are in danger of ruin.

(2.) We should make an effort to save men. We should deny ourselves, and give ourselves to toil and privation, that we may save some at least from ruin.

(3.) The doctrine of universal salvation is not true. If it were, what use or propriety would there have been in these efforts of Paul? If all were to be saved, why should he deny himself, and labour and toil to save "SOME?" Why should a man make a constant effort to save a few at least, if he well knew that all were to be saved? Assuredly Paul did not know or believe that all men would be saved; but if the doctrine is true, he would have been quite as likely to have known it as its modern advocates and defenders.

(b) "weak" Rom 15:1, 2Cor 11:29 (c) "I am made" 1Cor 10:33 (d) "that I might" Rom 11:14 Verse 23. For the gospel's sake. That it may be advanced, and may be successful.

That I might be partaker thereof with you. You hope to be saved. You regard yourselves as Christians; and I wish to give evidence also that I am a Christian, and that I shall be admitted to heaven to partake of the happiness of the redeemed. This he did, by so denying himself as to give evidence that he was truly actuated by Christian principles.