1 Corinthians 9:5 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.

Or I only and Barnabas,.... Who were for a great while companions and fellow travellers; are we alone? are we exempted from those rights and privileges, common to others? have not we power to forbear working? that is, with their hands, at their trades and occupations, to get their living by: Paul worked at his trade, and so it seems Barnabas did likewise: Paul wrought with his hands at Corinth, in company with Aquila and Priscilla, they being tentmakers as he, Act 18:3 and so he did in other places; he appeals for the truth of this to the elders of the church at Ephesus, Act 20:34 and to the church of the Thessalonians, Th1 2:9 not but that he had a right and power to leave off business, to forbear working, and require a maintenance from those to whom he ministered; but for some reasons he chose not to make use of this his power and liberty, because he would not be chargeable to them; and lest that upon his first preaching the Gospel to them, they should think he had worldly selfish ends in view, and not the good of souls, and glory of Christ; however, he hereby lets them know, that though Barnabas and he continued to get their bread by their own hand labour, they had a right to quit their trades, and throw themselves upon them for a maintenance. The apostle seems, in this, to imitate the ancient, wise, and holy men of his nation, who taught the law freely, and took nothing for it; not that they thought it was unlawful, or that they had no right to a maintenance on account of it, but for the honour of religion, and that piety they professed; and lest the law should be thought to be made a trade of, they chose not to insist upon it (d). (d) Maimon. & Bartenora in Pirke Abot, c. 4. sect. 5.

The apostles concentrated on undistracted preaching and took their wives around as Christian sisters rather than as spouses, to be their fellow ministers to the women of the household, so that the gospel would reach them without causing scandal.

Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them ).

"Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer?" Why, how are these sayings a defence? "Because, when it appears that I abstain even from things which are allowed, it cannot be just to look suspiciously on me as a deceiver or one acting for gain." Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defence to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows: "Have we no right to eat and to drink? have we no right to lead about a wife that is a believer?" Yet for all this, having it I abstain? What then? did he not use to eat or to drink? It were most true to say that in many places he really did not eat nor drink: for "in hunger," saith he, "and in thirst, and in nakedness" we were abiding. Here, however, this is not his meaning; but what? "We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive." "Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas?" Observe his skilfulness. The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one's topics. Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven. But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort. For the brethren too of the Lord, being freed from their first unbelief, had come to be among those who were approved, although they attained not to the Apostles. And accordingly the middle place is that which he hath assigned to them, setting down those who were in the extremes before and after.

To what right does he refer unless it be to the one which the Lord gave to those whom he sent to preach the kingdom of heaven when he said: “Eat what they have; for the laborer deserves his wages”? He offered himself as an exponent of this privilege. Very faithful women attended to the necessities of his life at their own expense.

When his identity has been established, he shows that the privileges granted to the other apostles are his also, namely, exemption from manual labor and livelihood in recompense for his preaching as the Lord appointed. This is stated most clearly according to the verses where St. Paul argues explicitly that faithful women, possessing the goods of this world, went along with the apostles and ministered to them from their own supplies that the servants of God might lack none of those commodities which constitute the necessities of life… Certain persons, not understanding this passage, have interpreted it as “wife.” The obscurity of the Greek word deceived them, since, in Greek, the same word is used for wife and woman. Yet the apostle has placed the words in such a way that people should not be deceived, since he says not merely “a woman” but “a sister woman,” and not “to take in marriage” but “to take about.”

The apostles were followed by wealthy women who provided them with necessities and took upon themselves all the care for this, so that they might occupy themselves solely with preaching. Note that he placed the chief apostle last, as the most important, expressing this thought: why speak of the others? Peter himself does this. And he calls the brothers of the Lord James, the bishop of Jerusalem, Joses, Simon, and Judas (Matt. 13:55), who were called brothers of the Lord because Joseph was betrothed to the Mother of God.

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.

Have we not power to lead about a sister, a wife - The word εξουσιαν is to be understood here, as above in Co1 9:4, as implying authority or right; and authority, not merely derived from their office, but from Him who gave them that office; from the constitution of nature; and from universal propriety or the fitness of things. When the apostle speaks of leading about a sister, a wife, he means first, that he and all other apostles, and consequently all ministers of the Gospel, had a right to marry. For it appears that our Lord's brethren James and Jude were married; and we have infallible evidence that Peter was a married man, not only from this verse, but from Mat 8:14, where his mother-in-law is mentioned as being cured by our Lord of a fever. And secondly, we find that their wives were persons of the same faith; for less can never be implied in the word sister. This is a decisive proof against the papistical celibacy of the clergy: and as to their attempts to evade the force of this text by saying that the apostles had holy women who attended them, and ministered to them in their peregrinations, there is no proof of it; nor could they have suffered either young women or other men's wives to have accompanied them in this way without giving the most palpable occasion of scandal. And Clemens Alexandrinus has particularly remarked that the apostles carried their wives about with them, "not as wives, but as sisters, that they might minister to those who were mistresses of families; that so the doctrine of the Lord might without reprehension or evil suspicion enter into the apartments of the women." And in giving his finished picture of his Gnostic, or perfect Christian, he says: εσθιει, και πινει, και γαμει - εικονας εχει τους Αποστολους, He eats, and drinks, and marries - having the apostles for his example. Vid. Clem. Alex. Strom., lib. vii., c. 12. On the propriety and excellence of marriage, and its superiority to celibacy, see the notes on Co1 7:1, etc.

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).

lead about a sister, a wife--that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (Co1 7:26, Co1 7:32, Co1 7:35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (Co1 8:9, Margin; Co1 8:10-13). as other apostles--implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mat 8:14, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. CLEMENT OF ALEXANDRIA [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare EUSEBIUS [Eccleiastical History, 3.30]. brethren of the Lord--held in especial esteem on account of their relationship to Jesus (Act 1:14; Gal 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." ALFORD makes them literally brothers of Jesus by Joseph and Mary. Cephas--probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (Co1 1:12; Co1 3:22).