1 Corinthians 9:9 Коментар

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 saith he it altogether for our sakes,.... That is, God says this, or delivers out this law, forbidding the muzzling the ox, while it treads out the corn; not merely for the sake of the ox, but chiefly for the sake of men; and so Jarchi upon the place says, that the ox is mentioned, , "to express man"; and so another of the Jewish writers (m) interprets the law in Deu 22:6. "Thou shalt not take the dam with the young"; "the intention of the command is, not to have mercy on birds, "but for the sake of men", he (God) says this, whom he would accustom to meekness and compassion:'' and particularly this is here said, for the sake of ministers of the Gospel, who for their spiritual strength, and labours in their work, may be compared to oxen; see Eze 1:10. This law is elsewhere produced by the apostle, and urged in favour of the maintenance of ministers, as here, Ti1 5:17 and therefore for our sakes no doubt it is written; to teach men, that as any workmen are not to be deprived of proper sustenance, so neither they that labour in the word and doctrine: that he that ploweth should plow in hope; of enjoying the fruit of his labours: and that he that thresheth in hope, should be partaker of his hope; of having a supply out of that he is threshing. (m) R. Menuachcm apud Ainsworth on Deut. xxii. 7. & Drusium in loc.

But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land. Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace.

But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.

What was the use, however, of adducing the Creator's, which he was destroying? It was vain to do so; for his god had no such authority! (The apostle) says: "Thou shalt not muzzle the ox that treadeth out the corn," and adds: "Doth God take care of oxen? "Yes, of oxen, for the sake of men! For, says he, "it is written for our sakes.

God’s care was not only for the oxen but moreso for the apostles, for whose sake he uttered these words.

"For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn." And on what account hath he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God careth;" Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen. Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great. And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops, and those concerning leprosy; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them by little and little. And see how in what follows he doth not even confirm it, as being clear and self-evident. For having said, "Is it for the oxen that God careth?" he added, "or saith he it altogether for our sake?" Not adding even the "altogether" at random, but that he might not leave the hearer any thing whatever to reply. And he dwells upon the metaphor, saying and declaring, "Yea for our sakes it was written, because he who ploweth ought to plow in hope;" i.e., the teacher ought to enjoy the returns of his labors; "and he that thresheth ought to thresh in hope of partaking." And observe his wisdom in that from the seed he transferred the matter to the threshing floor; herein also again manifesting the many toils of the teachers, that they in their own persons both plough and tread the floor. And of the ploughing, because there was nothing to reap, but labor only, he used the word, "hope;" but of treading the floor he presently allows the fruit, saying, "He that thresheth is a partaker of his hope." Further, lest any should say, "Is this then the return for so many toils," he adds, "in hope," i.e., "which is to come." No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.

Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans, the widows, the afflicted, and strangers in distress, as having that God for the examiner of his accounts who has committed the disposition to him. Distribute to all those in want with righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, "You eat up the milk, and clothe yourselves with the wool;" [Ezekiel 34:3] and in another passage, "Must you alone live upon the earth"? [Isaiah 5:8] Upon which account you are commanded in the law, "You shall love your neighbour as yourself." [Leviticus 19:18] Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "You shall not muzzle the mouth of the ox which treads out the grain;" [Deuteronomy 25:4; 1 Corinthians 9:9] but that you should do it with moderation and righteousness. As, therefore, the ox that labours in the threshing-floor without a muzzle eats indeed, but does not eat all up; so do you who labour in the threshing-floor, that is, in the Church of God, eat of the Church: which was also the case of the Levites, who served in the tabernacle of the testimony, which was in all things a type of the Church.

These animals accomplish their life and purpose in this world according to the incomprehensible will of the Creator. They render no account of their deeds because they are not rational. “Is God concerned about oxen?” Human beings, however, because they have been made rational, will render an account to God for themselves and for all the things which they have received for use in this present life.

He confirms the desired point abundantly, which is why he brings up the example of oxen as well. What then? Does He truly not care? He does care, but not so as to give laws about them. Therefore, by His concern for dumb animals He was suggesting something else, namely He was training the Jews in caring for their teachers. From this we also learn that everything said in the Old Testament about dumb animals serves for the edification of people.

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.

Thou shalt not muzzle the mouth of the ox - See this largely explained in the note on Deu 25:4 (note). Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.

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).

ox . . . treadeth . . . corn-- (Deu 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Mic 4:13). Doth God . . . care for oxen?--rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Psa 36:6; Mat 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.