viz., thegoods tliat nourisli the (continued)
Ihul Abstains from being Cliargeable 1 CORINTHIANS IX. or Offensive to the Co-inthians.
things defined hy the laiv ; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from tlie former is that St. 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 MSS., versions, and fathers, "not being {i.e., parenthetically, "not that I am") myself under the law." 21. To them . . . without law— tlous of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord s Supper. At the love-feast preceding it everj' believer, according to his ability, offered a gift; and when the expense of the table had beeu defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally. [Tektuilian, Apology, cli. W).] The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons. [Cypkian, c.4, ep. 6.] preach . . . Gospel—plainly marked t. e., without revealed law : the heathen (cf. Romans 2. 12 with V. 15). as without law—not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Galatians 3. 2). Also discoursing in tlieir own manner, as at Athens, with arguments from their own poets (Acts 17. 28). being not without law to God "Whilst thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (lit., in law) in relation to Christ." Tills as the duty of the Christian minister, in contrast to the ministering about sacrifices (.Greek) and waiting at the altar of tlie .lewish priesthood and Levites (d. 13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this 14th verse would certainly have been worded so, to answt-r to d. 13. Note the same Lord Clirist "ordains" the ordinances in the Old and in the New Testaments (Matthew 10. 10; Luke 10.7). 15. Paul's special gift of continency, which enabled him to abstain from marriage, and liis ability to maintain himself without interrupting seriously his ministry, made that expedient to him which 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 is ordinarily inexpedient, viz., that the ministry should not be supported by the people. Wliat to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support. I have used none of these things—none of these "powers" or rights which I might have used {v. 4-6, 12). neither—rather, "I'et I have nut written." so clone unto me—/i7., in my case: as is done in tlie case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest life. lie does not in the Greek (as in English Version) say " under the law (as he does in v. 20) to Christ ;" but uses the milder term, " in . . . In," responsible to laiu. Clirist was responsible to the law for us, so that we are no longer responsible to It (G.alatians 3. 13, 24), but to Him, as the members to the Head (ch. 7. 22; Romans 8. 1-4; 1 Peter 2. 16). Christians serve Christ in newness of spirit, no longer In oldness of the letter (i. e., the old external law as such), Romans 7. 4-6. To Christ, as man's Head, the Father has properly delegated His authority (John 5. 22, 27); whence here he substitutes "Christ" for "God" In the second clause, " not without law to God, but under the law to
(f. 7. 10, 13). make my glorying void—deprive me of my privilege of preaching the Gospel without remuneration (2 Corinthians 11. 7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2 Corinthians 12. 17, 18), St. Paul would " die" of hunger. Cf. Abraham's similar disinterestedness (Genesis
Clirist." The law of Christ is the law of love (Galatians 6.
2; cf. 5. 13). 22. gain the weak i. e., establish, instead of being a stumbling-block to inexperienced Cliristians (ch. 8. 7). Romans 14. 1, "Weak in the faith." Ai.ford thinks the "weak" are not Christians at all, for these have been already " won ;" but those outside tlie Cliurch, who are yet " without strength" to believe (Romans 5. 6). But when "weak" Christians are by the condescending love of sti'onger brethren kept from falling from faith, they are well said to be "gained" or won. by all means
14. 22, 23). 16. though I preach ... I have nothingto glory of—i. e.. If I preach the Gospel, and do so not gratuitously,
I have no matter for "glorying." For the " necessity" tliat
Is laid on me to preach (cf. Jeremiah 20. 9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching ivithout charge (v. 18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake. 17. Translate, "If I be doing this (t. e., preacliing) of my own accord (which I am not, for the "necessity" is laid on me whicli binds a servant to obey his master), I have a reward ; but if (as is the case) involuntarily (Acts 9. 15;. . . some—The gain of even "sojne" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all ho might flrain some. 23, partaker tUereof— Greek, "fellowpartaker:" of the Gospel lilesslngs promised at Christ's coming: "vilWi" {not BlS English Ve?-sion, " you :" h\il)them,
22. 15; 26. 16; not of my own natural will, but by the constraining grace of God; Romans 9. 16; 1 Timothy 1. 13-16),
I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to'do," Luke 17. 10, but incur the " woe," v. 10, if I fail in it). 18. What is my reward I—The answer is In v. 19, viz., that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might " win the more." of Christ —The oldest MSS. and versions omit these words, almse —ratlier, " that / use not to the full my power." This is matter for "glorying;" the "reward" ultimately aimed at is the gaining of the more (v. 19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the " reward" la that whlcli Is the ultimate aim of his preaching without charge, viz., that he may gain the more; it was for this end, not to have matter of glorying, that he did so. 19. free fr«m all men i. e., from the power of tiiz., with tiiose thus "gained" by me to the Gospel. 24. Know ye not—The Isthmian games, in wliicli the footrace was a leading one, were of course well known, and a suljject of patriotic pride to the Corinthians, who lived in tlie immediate neighbourhood. 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 wliile to run. [Bengel.] Even In the Christian race not "all" who enter on the race win (ch. 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 tlie spectators on the race-course exhorted their pupils to stimulate them to put forth all exertions. Tlie gymnasium was a prominent feature in every Greek all men. gain the more—i. c, ow many of them{" all men") (u possible. "Gain" Is an appropriate expression In relation to a "reward" (1 Thessalonlans 2. 19, 20); he therecity. Every candidate had to take an oath that he had been ten months In training, and that he would violate none of the regulations (2 Timothy 2. 5; cf. 1 Timothy 4. 7, fore repeats it frequently (v. 20-22). ao. I became as a Jew—in things not defined by the law, but by Jewish usage Not JudalzIng in essentials, but in matters where there was no compromise of principle (cf. Acts 16.3; 21.
8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for wliich parsley leaves were temporarily substituted (v. 25). The Greek tot
89-28); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness, to them that are under the law. aa under the law—in