1Cor 9:17-18, 23, 27 | Barnes | STEP | 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, . But if against my will . ακων. If under a necessity, ( ;) 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"

1 Corinthians 9:17-18

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.

1 Corinthians 9:23

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.

1 Corinthians 9:27

Verse 27. But I keep under my body. υπωπιαζω. This word occurs in the New Testament only here and in Lk 18:5, "Lest by her continual coming she weary me." The word is derived probably from υπωποιν, the part of the face under the eye, (Passow;) and means, properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or, as we say, black and blue; or, as is vulgarly termed, to give any one a black eye. The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, to treat any one with harshness, severity, or cruelty; and thence also so to treat any evil inclinations or dispositions; or to subject one's self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel.

And bring it into subjection, δουλαγωγω. This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations.

Lest that by any means. 1Cor 9:22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the day of judgment.

When I have preached to others. Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian herald, whose business it was to proclaim the conditions of the games, to display the prizes, etc. In this interpretation, also, Macknight, Rosenmuller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games, and thus leads to an inextricable confusion of metaphor. Probably, therefore, this is to be taken in the usual sense of the word preaching in the New Testament; and the apostle here is to be understood as dropping the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.

I myself should be a castaway. This word (αδοκιμος) is taken from bad metals, and properly denotes those which will not bear the test that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakedness, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests--as metal is cast into the fire to see whether it is genuine, or is base and worthless. In doing this, he had endeavoured to subdue his corrupt propensities, and bring everything into captivity to the Redeemer, that it might be found that he was sincere, and humble, and devoted Christian. Many have supposed that the word "cast-away" here refers to those who had entered the lists, and had contended, and who had then been examined as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unfit to enter into heaven.

From the many remarks which might be made from this interesting chapter, we may select the following:

(1.) We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.

(2.) We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.

(3.) We should make an effort to be saved. Oh, if men made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!

(4.) Ministers, like others, are in danger of losing their souls. If Paul felt this danger, who is there among the ministers of the cross who should not feel it? If Paul was not safe, who is?

(5.) The fact that a man has preached to many is no certain evidence that he will be saved, 1Cor 9:27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that he might be lost.

(6.) The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts men; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even his success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a cast-away?

(7.) It will be a solemn and awful thing for a minister of the gospel, and a successful minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the "sweet fields beyond the swelling flood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fires, while multitudes saved by him shall have gone to heaven ! How fearful is the condition, and how solemn the vocation, of a minister of the gospel!

(8.) Ministers should be solicitous about their personal piety. Paul, one might suppose, might have rested contented with the remarkable manner of his conversion. He might have supposed that that put the matter beyond all possible doubt. But he did no such thing. He felt that it was necessary to have evidence day by day that he was then a Christian. Of all men, Paul was perhaps least disposed to live on past experience, and to trust to such experience. Of all men, he had perhaps most reason to trust to such experience; and yet how seldom does he refer to it, how little does he regard it! The great question with him was, "Am I now a Christian? am I living as a Christian should now? am I evincing to others, am I giving to myself daily, constant, growing evidence that I am actuated by the pure principles of the gospel, and that that gospel is the object of my highest preference, and my holiest and constant desire?"

Oh, how holy would be the ministry, if all should endeavour every day to live and act for Christ and for souls with as much steadiness and fidelity as did the apostle Paul!

(a) "I keep" Rom 8:12 (+) "castaway" "rejected"