28 He did not mention this, to resume the right he had waved. SECT. xvii. 1 Cor. SECT. XVII. The apostle illustrates the condescension and tenderness of his conduct towards the Corinthians, in declining to accept of their contributions; and speaks of his self-denial under a very expressive simile, taken from those who contended in those Grecian games with which they were familiarly acquainted. 1 Cor. IX. 15, to the end. I 1 Cor. IX. 15. me: for it were better 1 CORINTHIANS IX. 15. HAVE thought it my duty, in the foregoing BUT I have used none of these things. discourse, to plead the natural and the evan- Neither have I written IX. 15. gelical rights which the ministers of the these things that it gospel have to be maintained by the people, to should be so done unto whose spiritual edification they give their time for me to die, than that and labours. But you well know that I myself any man should make during my abode among you, have used none of my glorying void. these things; nor have I written thus, that if, according to my purpose and hope, I ever should visit you again, it should hereafter be so done unto me. I think of the generous and self-denying part, which I have acted among you, in declining, for some particular reasons, to take a maintenance, with a pleasure so great, that I may even say, [it were] better for me to die for want of the necessary supplies of life, than that any man among you should make this my boasting void, by having it to say, that I have eaten his bread, and been supported at his ex16 pence. For if I preach the gospel, after what hath happened in my singular case, I have no [matter of boasting in that, for, having received such a commission, how could I refuse! I may say, a kind of invincible necessity lieth upon me, and woe to me indeed, If I preach not the gospel. To decline a work, assigned to me by so condescending an appearance of Christ, when with malicious rage I was attempting to destroy his church, would be an instance of ingratitude and obstinacy, deserving the most 17 dreadful and insupportable condemnation indeed I do this voluntarily, and shew upon every occasion a cordial willingness to do it, I have indeed some room to expect a reward, but if I do it unwillingly, as I said before, a dispensation is intrusted to me, and I must of necessity fulfil it. What then is that circumstance in my ward then? verily that conduct, for which I may expect a reward of 18 16 For though I preach the gospel, I of: for necessity is laid upon me; yea, woe is unto me if I preach not the gospel! have nothing to glory If 17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me, praise 18 What is my re when I preach the gos pel, gospel. have made myself 20 And unto the Jews, I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that might gain them that are under the law. ad xvii. 1 Cor. To the Jews he became as a Jew, that he might gain the Jews: 29 pel, I may make the praise from the mouth of my Divine Master? SECT. gospel of Christ without charge that I abuse Surely this, that when I preach the gospel of not my power in the Christ, I may render it unexpensive; that so I may be sure not in the least degree to abuse my IX. 18. power in the gospel to any low and secular pur19 For though I be poses, or carry it beyond its due bounds. For in 19 free from all men, yet this respect, being free from all men, and under servant unto all, that no obligation, in this manner, to give them my might gain the more, labours, I made myself the servant of all, dicting myself to the most fatiguing duties, that I might advance their happiness, and gain the more to true religion and salvation; in which I have found a noble equivalent for all I could do, or bear. And I not only submitted to 20 preach the gospel without any reward, but I inade it a constant maxim, to accommodate my manner of living to the way and relish of those about me; sacrificing my own humour and inclination; and that, in some instances, when I could not do it, without considerable inconvenience to myself: accordingly, to the Jews, I became as a Jew, that I might gain over more of the Jews to Christianity to those, I say, who were, or apprehended themselves to be, under the tedious ceremonies and disagreeable restraints of the Mosaic law, I became, as if I were still in conscience under the obligations of the law, though I knew it to have been abolished; and this, that I might gain those who apprehended themselves to be under the 21 To them that are bond of that law. On the other hand, to those 21 without law, as with- who were without the law of Moses, and either out law, (being not without law to God, unacquainted with it, or apprehended thembut under the law to selves under no obligation to conform to its peChrist) culiar institutions, I behaved as if I had myself also been without the law, neglecting its cere- a The servant of all.] This has a stronger sense than can easily be expressed in the paraphrase; and intimates, that he acted with as self-denying a regard to their interests, and as much caution not to offend them, as if he were absolutely in their power, as a slave is in that of his master. b To the Jews, &c.] Compare, for the illustration of this, Acts xvi. 3, chap. xxi. 21, &c. which instances were un that doubtedly a specimen of many more of c As if I were still under the obligations 30 To the weak he became as weak, that he might gain the weak. xvii. without law. SECT. that it might appear both from my words and Christ,) that I might actions, that I was not without law to God; but gain them that are 1 Cor. apprehended myself under a law of the most afIX. 21. fectionate duty and gratitude to Christ, who 22 To the weak be came I as weak, that 【 might gain the weak: I that I am made all things to all men, might by all means save some. came by new bonds to engage us to the strictest obedience. But these freedoms I used, and this moderation I manifested, not by any means for my own indulgence, but that I might gain those who are without the law, and make my ministry more agreeable and useful to such as were 22 educated among the Gentiles. I therefore became to the weak, as if I had been as weak and scrupulous as they, in the various articles of food and dress which might come into question, that I might gain upon the weak; for the soul of the weakest appeared to me infinitely valuable; and I have the warrant of my great Master to esteem it more precious than all the treasures of the world. In a word, I became all things to all men: accommodating myself to them, so far as with a safe conscience I could, that by any, or all means if possible I might save some; and it is the daily grief of my soul, that after all these efforts the number is so small. 23 And this I do for the sake of the gospel, to promote its success to the utmost of my ability; that I also may be a sharer in the generous plea- the gospel's-sake, that sure arising from the communication of it. 2 I may illustrate this, by referring to the games so well known in Greece; and particu- that they which run in larly to the Isthmian, so often celebrated among you at Corinth. Do you not know, that with respect to those who run in the stadium or footrace, all indeed run, and contend with each other whereas but one receiveth the prize? d That I might gain those without the law. This seems to imply that the Gentiles not yet converted to Christianity, are here referred to; unless gaining the person spoken of signifies, rendering them, "better disposed to regard his decisions," which is at most but a subordinate sense. e A sharer in the communication of it.] We render it, that I might be partaker with you, but as the words, with you, are not in the original, which is a ouvrir avly yrywa, I rather understand the words as referring to the satisfaction he found in imparting the invaluable and inexhaustible blessings of the gospel to all around him; a sentiment most suitable to his character and office. f The stadium or foot-race.] On com Yet 23 And this I do for I might be partaker thereof with you. 24 Know ye not a race, run all, but one re paring the translation I had before made of this passage, with that of my learned and worthy friend Mr. West, (in his excellent Dissertation on the Olympic Games, p. 189, 190,) I had the pleasure to find a remarkable agreement; but where there was any difference, I have generally altered what I had wrote, either in the version or paraphrase, to make it conformable to his whose judgment, in any point of criticism, has with me great weight; but especially on a subject of which he appears to have been so eminent a master, that his writings upon it are as distinguished in their kind, as the games he so elegantly describes were in theirs. g One receiveth the prize.] It is true, that in some games there were several obtain. 31 SECT. xvii. 1 Cor. His self-denial was like that of the combatants in the games. receiveth the prize? Yet the uncertain hope, that each may be that So run that ye may one, animates them all to strain every nerve in the course. You have much greater encouragement to exert yourselves in the pursuit of IX. 24. celestial blessings. See to it therefore, that ye so run as that ye may obtain, and that ye lay aside every thing that would be an incumbrance to you, or render you incapable of dispatching the race with necessary vigour and alacrity. And every one who contendeth in the games, whe- 25 ther in running, as above, or in wrestling, or combating, is temperate in all things; abstaining from whatever might enervate his strength, and submitting to a regular course of diet, exercise and hardship, that he may be the more capable of exerting himself with success. [And this] they indeed [do], that they may obtain a corruptible crown, a garland of leaves, that will soon wither and perish: but we are animated by the view of an incorruptible crown, the duration, and glory of which, will be commensurate to the existence of our immortal souls. 25 And every man that striveth for the in all things: Now they do it to obtain a corruptible crown, but we an uncorruptible, mastery is temperate 26 I therefore sorun, not as uncertainly; so fight, It is no small pleasure to me, while I am ex-26 horting you to this, to reflect that I am, through Divine grace, myself an example of the temperance I recommend. I for my part run not, as one who is to pass undistinguished; but knowing what eyes are upon me, and solicitous. prizes of different value; yet in those to which he here refers, there was but one for the victor, and the argument is very strong and striking. to was of wild-olive; in the Pythian, sacred h Temperate in all things.] Whoever considers on the one hand, to what great self-denial, in articles of food, sleep, and every other sensual indulgence, they, who were to contend in their games, were obliged; and on the other, of how great importance it is, that the youth of a community should be formed to a manly taste, and resolute self-government; will un. doubtedly see the great national prudence of the Greeks, in the institution and support of these games; to which it is very k I run not as one that is to pass undiprobable their remarkable valour and suc- stinguished.] Truvadaws, is to run uncess in war, during the best days of their noticed. But as some have explained it of several republics, might in some consider-"running without attending to the marks able degree be owing. See, for the illustration of the temperance here referred to, Elsner's excellent note on this text, and Elian. Var. Hist. lib. III. cap. 30. lib. X. cap. 2. i Corruptible crown, a garland of leaves, &c.] It is well known, that the crown in the Olympic games, sacred to Jupiter, and lines which determined the path;" I 1 Beats 32 Paul's concern for his own final acceptance. SECT. to gain the approbation of my Judge, and at- fight I, not as one that tending with diligence and care to the bounda- beateth the air. XVII. 1 Cor. ries which are marked out to us, I exert myself IX. 26. to the utmost. I so fight, not as one that beats the air, who fights as it were with his own shadow, or practises a feigned combat; but as one who has a real and living enemy to contend with, and who knowing that his life and his all is in question, would strike sure, and not 27 lose his blows upon empty air. Thus I allow not myself in a habit of indolence and luxury, but imitate on a much nobler occasion, and to a much greater degree, the self-denial of the combatants I mentioned above; I bruise and mortify my body", and bring it into such a degree of servitude as the superior interests of my soul require. And this I judge a most necessary precaution; lest after having served as a herald to others, and after having made proclamation of the glorious rewards to be attained, and endeavoured to animate their zeal in the pursuit, I should myself be disapproved" of the great Judge, and finally declared unworthy of obtaining a share in them, Beats the air, &c.] In order to attain the greater agility and dexterity, it was usual for those who intended to bor in the games, to exercise their arms with the gauntlet on, when they had no antagonist near them; and this was called oxopraxia, in which a man would of course beat the air. But Bos has taken a great deal of pains in his note here, to shew, that it is a proverbial expression for a man's missing his blow, and spending it, not on his enemy, but on empty air. m Bruise and mortify my body.] Ywaw, properly signities to strike on the face as boxers did; and particularly on (the Two,) the part of it under the eyes, at which they especially aimed. Hence it comes to signify a livid tumour on that part; and sometimes it is proverbially used for a face terribly bruised, mortified, and disfigured, like that of a boxer just come from the combat; as Bos has shewn at large, Exercit. p. 138, &c. n Less after having served as an herald, I should be disapproved.] I thought it of importance to retain the primitive sense of these gymnastic expressions. It is well known to those who are at all acquainted with the original, that the word xngugas, expresses the discharging the office of an IMPROVE 27 But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a cast away. herald; whose business it was to proclaim the conditions of the games, and display the prizes, to awaken the emulation and resolution of those who were to contend in them. But the apostle intimates, that there was this peculiar circumstance attending the Christian contest, that the person who proclaimed its laws and rewards to others, was also to engage himsef; and that there would be a peculiar infamy and misery in miscarrying in such a circumstance. Adox, which we render cast-away, signifies one, who is disapproved by the judge of the games, as not having fairly deserved the prize. Mr. Fleming, arguing that St. Paul knew his own sincere piety, and consequently might be assured of his future happiness, maintains that to be cast-away, here signifies, being judged unworthy of a part in the first resurrection. (Fleming's Discourse. on the first Resurrect. p. 89.) But it appears to me much more natural, to refer it to the whole Christian reward; as it is certain God engages his people to persevere, by awful threatnings against apostacy, as well as by the promises of eternal life to those who continue faithful and constant. |