1 Corinthians 9:26 Komentář

In this chapter the apostle seems to answer some cavils against himself. I. He asserts his apostolical mission and authority, and gives in his success among them as a testimony to it (Co1 9:1, Co1 9:2). II. He claims a right to subsist by his ministry, and defends it by several arguments from natural reason and the Mosaical law, and asserts it also to be a constitution of Christ (Co1 9:3-14). III. He shows that he had willingly waived this privilege and power for their benefit (Co1 9:15-18). IV. He specifies several other things, in which he had denied himself for the sake of other men's spiritual interest and salvation (Co1 9:19-23). And, V. Concludes his argument by showing what animated him to this course, even the prospect of an incorruptible crown (Co1 9:24 to the end.)

INTRODUCTION TO 1 CORINTHIANS 9 The principal things in this chapter are the proof of the apostle's office and authority; arguments for his own maintenance, and the maintenance of Gospel ministers; reasons why he did not make use of his right and privilege in this respect: and the whole is concluded with an exhortation to diligence and perseverance in the Christian course of life, of which he himself was an example. He begins with his office, as an apostle, and proves it; partly by his independency on men, not having his call and mission from them; and partly by his corporeal sight of Christ, and the authority which he in person received from him; and also by the success of his ministry among the Corinthians, Co1 9:1, wherefore, whatever might be objected to him by other persons, they had no reason to object to his apostleship, seeing they, being converted under his ministry, were so many seals of it, Co1 9:2, and since his call to the ministry was firm and valid, he had a right, as other ministers, to a maintenance of himself and family, should he have any, from the churches, without labouring with his own hands, Co1 9:3, which he proves from the law of nature and nations, exemplified in the cases of soldiers, planters of vineyards, and keepers of flocks, who by virtue of their calling and service have a right to a livelihood, between whom, and ministers of the Gospel, there is some resemblance, Co1 9:7, and also from the law of Moses, particularly the law respecting the ox, which was not to be muzzled when it tread out the corn; and which he observes is to be understood, not only and barely in the letter of oxen, but of ministers of the word, who are as husbandmen that plough and thresh in hope, and therefore should be partakers of their hope, Co1 9:8. Moreover, the apostle argues the right of the maintenance of the ministers of the Gospel, from the justice and equity of the thing, that seeing they minister spiritual things, it is but reasonable that they should receive temporal ones, Co1 9:11, and which the apostle argues for himself, and Barnabas, as from the instances of other apostles, Co1 9:5, so from the examples of those that succeeded him in Corinth, who were maintained by that church; though he did not think fit, when among them, to claim his right, and make use of his power, lest any check should be put to the progress of the Gospel, Co1 9:12. And he goes on to make this point clear and manifest from the case of, the priests and Levites under the former dispensation, who ministering in holy things, had a provision made for them, Co1 9:13. And lastly, from the constitution and appointment of Christ himself, who has ordained it as a law of his, that the preachers of the Gospel should live of it, Co1 9:14, though the apostle himself did not make use of this his privilege; nor would he ever make use of it, especially at Corinth, for which he gives his reasons; and his principal one was, that his glorying might not be made void, Co1 9:15 which did not lie in preaching the Gospel, for that he was obliged to do, Co1 9:16, for if he had engaged in it of his own accord, he would have had his reward; but since it was through necessity, he could not claim any, Co1 9:17, or if any, it could be no other than to preach the Gospel "gratis", and without charge, which was the thing he gloried in, Co1 9:18, and thus, though he lived independent of men, both with respect to his office and his maintenance, yet in order to gain souls to Christ, and be the instrument of their salvation, he became a servant to all, Co1 9:19, who are distributed into three sorts, the Jews that were under the law, Co1 9:20, the Gentiles that were without the law, Co1 9:21, and weak Christians, Co1 9:22, all which he did, not with any lucrative view to himself, but for the sake of the Gospel, that he might partake of that, and of the glory he was called unto by it, Co1 9:23 which, and not temporal things, he was looking unto, and pressing after; and which he illustrates by a metaphor taken from the Grecian games, well known to the Corinthians, particularly that of running races, in which all ran, but one only had the prize: wherefore he exhorts the Corinthians to run in like manner, that they may obtain the prize which he mentions, and describes as an incorruptible crown, in opposition to a corruptible one, which others strove for, Co1 9:24, and to this he animates by his own example and conduct, which he expresses in terms borrowed from racers and wrestlers, expressive of his humility, sobriety, and temperance; which things he exercised, that whilst he was a preacher to others, he might not be worthy of reproof and disapprobation himself, Co1 9:26.

But I keep under my body,.... The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the proper signification of the word here used: so it is said (u) of Menedemus, that in questions or scholastic exercises, he was so vehement and pugnacious, that he never departed without , "carrying away black and blue eyes". This is not to be understood by the apostle of his natural body, and of his keeping it under by immoderate watchings, fastings, and labours, or by whipping and scourging, and lying upon the bare ground, and other such practices; but of the body of sin, the corruption of nature, and of that being laid under some restraints; of the mortifying the deeds of the body through the Spirit, of crucifying the affections with the lusts, of putting off the old man with his deeds, as concerning the former conversation, and of making no provision for the flesh, to fulfil the lusts thereof: it seems to be the same with what the Jews call (w), , "a subduing of a man's evil concupiscence": who is a strong man? they say (x), , "he that subdues his corruption", according to Pro 16:32 and again (y). "the sons of Ulam were mighty and powerful men, , "subduing their corruptions", as man that draws a bow with wisdom.'' And bring it into subjection; so as not to serve and obey it in the lusts thereof; but to have the ascendant of it, and government over it, that it does not, and cannot reign as it formerly did: the allusion is still to the combatant, who gets and keeps his antagonist under him, and has the command of him, and throws him on the ground, or drags him about at pleasure: lest that by any means when I have preached to others; the Gospel of the grace of God, for their souls' profit and advantage, to gain and save them; and have called upon them so to run, that they might receive and enjoy the incorruptible crown: I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally, or be everlastingly damned; for he knew in whom he had believed, and was persuaded of his interest in the love of God, and that he was a chosen vessel of salvation, that could not be eternally lost: though supposing that this is his sense, and these his fears and concern, it follows not as neither that he was, so neither that he could be a lost and damned person: the fears of the saints, their godly jealousies of themselves, and pious care that they be not lost, are not at all inconsistent with the firmness of their election, their security in Christ, and the impossibility of their final and total falling away; but on the contrary are overruled, and made use of by the Spirit of God, for their final perseverance in grace and holiness. (u) Hesychius de Philosophis, p. 48. (w) Tzeror Hammor, fol. 145. 2, 3. T. Bab. Yoma, fol. 69. 2. (x) Pirke Abot, c. 4. sect. 1. (y) Targum in 1 Chron. viii. 40. Next: 1 Corinthians Chapter 10

As a wrestler therefore he enters the lists last of all; he raises his eyes to heaven, he sees that even the heavenly creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. He sees that the whole creation groaneth in pain together, waiting for redemption. He sees that labour awaits us all. He raises his eyes, he sees the circlets of lights, he surveys the orbs of the moon and stars: For the just, who overcome, shall be as the stars in heaven. And he chastises his body, that it may not be his enemy in the combat, he anoints it with the oil of mercy, he exercises it with daily trials of virtue, he smears himself with dust, he runs to the goal of the course but not as uncertainly, he aims his blows, he darts forth his arms, but not into empty space. Thus the earth is man's trial-ground, heaven is his crown.

And so Paul, like a good athlete, not only knew how to avoid the blows of opposing powers, but also how to strike back. Therefore he says: I beat my body and make it my slave, so that after I have preached to others, I myself will not be disqualified for the prize. And so, like a good athlete, he deserved to reach the crown.

"I therefore so run, as not uncertainly." Thus having shamed them from those that are without, he next brings forward himself also, which kind of thing is a most excellent method of teaching: and accordingly we find him every where doing so. But what is, "not uncertainly?" "Looking to some mark," saith he, "not at random and in vain, as ye do. For what profit have ye of entering into idol-temples, and exhibiting for-sooth that perfectness? None. But not such am I, but all things whatsoever I do, I do for the salvation of my neighbor. Whether I show forth perfectness, it is for their sake; or condescension, for their sake again: whether I surpass Peter in declining to receive [compensation], it is that they may not be offended; or descend lower than all, being circumcised and shaving my head, it is that they may not be subverted. This is, "not uncertainly." But thou, why dost thou eat in idol-temples, tell me? Nay, thou canst not assign any reasonable cause. For "meat commendeth thee not to God; neither if thou eat art thou the better, nor if thou eat not art thou the worse." Plainly then thou runnest at random: for this is, "uncertainly." "So fight I, as not beating the air." This he saith, again intimating that he acted not at random nor in vain. "For I have one at whom I may strike, i.e., the devil. But thou dost not strike him, but simply throwest away thy strength." Now so far then, altogether bearing with them, he thus speaks. For since he had dealt somewhat vehemently with them in the preceding part, he now on the contrary keeps back his rebuke, reserving for the end of the discourse the deep wound of all. Since here he says that they act at random and in vain; but afterwards signifies that it is at the risk of no less than utter ruin to their own soul, and that even apart from all injury to their brethren, neither are they themselves guiltless in daring so to act.

So run in this world as to obtain in the next.

Paul means that he fights not merely with his words but with his deeds.

The “air” here refers to the powers of evil.

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. I have someone to strike, namely the devil. But you do not strike him; rather, you use the perfection of knowledge for vanity.

St. Paul vindicates his apostleship, and shows that he has equal rights and privileges with Peter and the brethren of our Lord; and that he is not bound, while doing the work of an apostle, to labor with his hands for his own support, Co1 9:1-6. He who labors should live by the fruit of his own industry, Co1 9:7. For the law will not allow even the ox to be muzzled which treads out the corn, Co1 9:8-10. Those who minister in spiritual things have a right to a secular support for their work, Co1 9:11-14. He shows the disinterested manner in which he has preached the Gospel, Co1 9:15-18. Now he accommodated himself to the prejudices of men, in order to bring about their salvation, Co1 9:19-23. The way to heaven compared to a race, Co1 9:24. The qualifications of those who may expect success in the games celebrated at Corinth, and what that success implies, Co1 9:25. The apostle applies these things spiritually to himself; and states the necessity of keeping his body in subjection, lest, after having proclaimed salvation to others, he should become a castaway, Co1 9:26, Co1 9:27.

I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize. The word αδηλως, which we translate uncertainly, has other meanings. 1. It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it. 2. It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve; the apostle knew that the eyes of all were fixed upon him. 1. His false brethren waited for his halting: 2. The persecuting Jews and Gentiles longed for his downfall: 3. The Church of Christ looked on him with anxiety: And he acted in all things as under the immediate eye of God. Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air. 1. When in practising for the combat they threw their arms and legs about in different ways, thus practising the attitudes of offense and defense. This was termed σκιαμαχια, fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match: - Talis prima Dares caput altum in praelia tollit, Ostenditque humeros latos, alternaque jactat Brachia protendens, et verberat ictibus auras. Aen. v., ver. 375. Thus, glorying in his strength, in open view His arms around the towering Dares threw; Stalked high, and laid his brawny shoulders bare, And dealt his whistling blows in empty air. Pitt. 2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place, and which the others were obliged to exert themselves to prevent as much as if they had been really intended, and by these means some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow. 3. Pugilists were said to beat the air when they had to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and sometimes overturning himself in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told Aeneid. v., ver. 426, etc., and which will give us a proper view of the subject to which the apostle alludes: viz. boxing at the Isthmian games. Constitit in digitos extemplo arrectus uterque, Brachiaque ad superas interritus extulit auras. Abduxere retro longe capita ardua ab ictu; Immiscentque manus manibus, pugnamque lacessunt. Ille (Dares) pedum melior motu, fretusque juventa; Hic (Entellus) membris et mole valens; sed tarda trementi Genua labant, vastos quatit aeger anhelitus artus. Multa viri nequicquam inter se vulnera jactant, Multa cavo lateri ingeminant, et pectore vasto Dant sonitus; erratque aures et tempora circum Crebra manus; duro crepitant sub vulnere malae, Stat gravis Entellus, nisuque immotus eodem, Corpore tela modo atque oculis vigilantibus exit. Ille, velut celsam oppugnat qui molibus urbem, Aut montana sedet circum castella sob armis; Nunc hos, nunc illos aditus, omnemque pererrat Arte locum, et variis assultibus irritus urget. Ostendit dextram insurgens Entellus, et alte Extulit: ille ictum venientem a vertice velox Praevidit, celerique elapsus corpore cessit. Entellus Vires In Ventum Effudit; et ultro Ipse gravis, graviterque ad terram pontere vasto Concidit: ut quondam cava concidit, aut Erymantho, Aut Ida in magna, radicibus eruta pinus. - Consurgunt studiis Teucri et Trinacria pubes; It clamor coelo: primusque accurrit Acestes, Aequaevumque ab humo miserans attollit amicum. At non tardatus casu, neque territus heros, Acrior ad pugnam redit, ac vim suscitat ira: Tum pudor incendit vires, et conscia virtus; Praecipitemque Daren ardens agit aequore toto; Nunc dextra ingeminans ictus, nunc ille sinistra Nec mora, nec requies: quam multa grandine nimbi Culminibus crepitant; sic densis ictibus heros Creber utraque manu pulsat versatque Dareta. Both on the tiptoe stand, at full extent; Their arms aloft, their bodies inly bent; Their heads from aiming blows they bear afar, With clashing gauntlets then provoke the war. One (Dares) on his youth and pliant limbs relies; One (Entellus) on his sinews, and his giant size. The last is stiff with age, his motions slow; He heaves for breath, he staggers to and fro. - Yet equal in success, they ward, they strike; Their ways are different, but their art alike. Before, behind, the blows are dealt; around Their hollow sides the rattling thumps resound; A storm of strokes, well meant, with fury flies, And errs about their temples, ears, and eyes: Nor always errs; for oft the gauntlet draws A sweeping stroke along the crackling jaws. Hoary with age, Entellus stands his ground; But with his warping body wards the wound; His head and watchful eye keep even pace, While Dares traverses and shifts his place; And, like a captain who beleaguers round Some strong-built castle, on a rising ground, Views all the approaches with observing eyes; This, and that other part, in vain he tries, And more on industry than force relies. With hands on high, Entellus threats the foe; But Dares watched the motion from below, And slipped aside, and shunned the long descending blow. Entellus wastes his forces on the wind; And thus deluded of the stroke designed, Headlong and heavy fell: his ample breast, And weighty limbs, his ancient mother pressed. So falls a hollow pine, that long had stood On Ida's height or Erymanthus' wood. - Dauntless he rose, and to the fight returned; With shame his cheeks, his eyes with fury burned: Disdain and conscious virtue fired his breast, And, with redoubled force, his foe he pressed; He lays on loads with either hand amain, And headlong drives the Trojan o'er the plain, Nor stops, nor stays; nor rest, nor breath allows; But storms of strokes descend about his brows; A rattling tempest, and a hail of blows. Dryden. To such a combat as this the apostle most manifestly alludes: and in the above description the reader will see the full force and meaning of the words, So fight I, not as one that beateth the air - I have a real and a deadly foe; and as I fight not only for my honor but for my life, I aim every blow well, and do execution with each. No man, who had not seen such a fight, could have given such a description as that above; and we may fairly presume that when Virgil was in Greece he saw such a contest at the Isthmian games, and therefore was enabled to paint from nature. Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector, who, by his agility and skill, (Poetice by Apollo), eluded the blow: - Τρις μεν επιτ' επορουσε ποδαρκης διος Αχιλλευς Εγχεΐ χαλκειῳ, τρις δ' ηερα τυψε βαθειαν. Iliad, lib. xx., ver. 445 Thrice struck Pelides with indignant heart, Thrice, in impressive air, he plunged the dart. - Pope.

HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (Co1 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27) Am I not an apostle? am I not free?--The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to Co1 8:9, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty. have I not seen Jesus--corporeally, not in a mere vision: compare Co1 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Act 9:7, Act 9:17 the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (Act 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Act 1:22). The best manuscripts omit "Christ." ye my work in the Lord--Your conversion is His workmanship (Eph 2:10) through my instrumentality: the "seal of mine apostleship" (Co1 9:2).

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 (Heb 12:1-2), 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 Co1 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.