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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 1, 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, ver. 3-14. III. He shows that he had willingly waived this privilege and power for their benefit, ver. 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, ver. 19-23. And, V. Concludes his argument by showing what animated him to this course, even the prospect of an incorruptible crown, ver. 24, to the end.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:0: The apostle had in Co1 8:13, mentioned his willingness to deny himself if he might be the means of benefitting others. On this principle he had acted; and on this he purposed to act. The mention of this principle of action seems to have led him to a further illustration of it in his own case, and in the illustration to meet an objection that had been urged against him at Corinth; and the scope of this chapter seems to have been not only to give an "illustration" of this principle (see Co1 9:27), but to show that this principle on which he acted would account for his conduct when with them, and would meet all the objections which had been made against his apostleship. These objections seem to have been:
(1) That he had not seen Jesus Christ; and therefore could not be an apostle; Co1 9:1.
(2) that he did not live like the other apostles, that he was unmarried, was a solitary man, and a wanderer, and was unlike the other apostles in his mode of life, not indulging as apostles might do in the ordinary comforts of life; Co1 9:4-5.
(3) that he and Barnabas were compelled to labor for their support, and were conscious, therefore, that they had no pretensions to the apostolic office; Co1 9:6. And,
(4) That the fact that he was unsupplied; that he did not apply to Christians for his maintenance; that he did not urge this as a right, showed that he was conscious that he had no claims to the apostolic character and rank.
To all this he replies in this chapter, and the main drift and design of his reply is, to show that he acted on the principle suggested in Co1 8:13, that of denying himself; and consequently, that though he had a right to maintenance, yet that the fact that he did not urge that right was no proof that he was not sent from God, but was rather a proof of his being actuated by the high and truly principles which ought to influence those who were called to this office. In urging this reply, he shows:
(1) That he had seen Jesus Christ, and had this qualification for the office of an apostle; Co1 9:1.
(2) that he had the power like others to partake of the common enjoyments of life, and that his "not" doing it was no proof that he was not an apostle; Co1 9:4.
(3) that he was not prohibited from entering the domestic relations as others had done, but had the right to enjoy the same privileges if he chose; and that his not doing it was no proof that he was not an apostle, but was an instance of his denying himself for the good of others; Co1 9:5.
(4) that he was not under a necessity of laboring with his own hands, but that he might have required support as others did; that his laboring was only another instance of his readiness to deny himself to promote the welfare of others; Co1 9:6.
This sentiment he illustrates through the remainder of the chapter by showing that he had a right to support in the work of the apostleship, and that his not insisting on it was an instance of his being willing to deny himself that he might do good to others; that he did not urge this right because to do that might injure the cause Co1 9:19, Co1 9:15; and that whether he received support or not, he was bound to preach the gospel. In this he shows:
(a) Co1 9:7-10, Co1 9:13 That God gave him the right to support if he chose to exercise it;
(b) That it was equitable that he should be supported Co1 9:11;
(c) That the Lord had ordained this as a general law, that they which preached the gospel should live by it Co1 9:14;
(d) That he had not chosen to avail himself of it because it might do injury Co1 9:12, Co1 9:15;
(e) That necessity was laid upon him at all events to preach the gospel Co1 9:16;
(f) That if he did this without an earthly reward, he would be rewarded in heaven in a distinguished manner Co1 9:17-18;
(g) That he had made it the grand principle of his life, not to make money, but to save souls, and that he had sought this by a course of continued self-denial Co1 9:19-22;
(h) That all this was done for the sake of the gospel Co1 9:23; and,
(i) That he had a grand and glorious object in view, which required him, after the manner of the athlete, to keep his body under, to practice self-denial, to be temperate, to forego many comforts of which he might otherwise have partaken, and that the grandeur and glory of this object was enough to justify all his self-denial, and to make all his sacrifices pleasant; Co1 9:24-27.
Thus, the whole chapter is an incidental discussion of the subject of his apostleship, in illustration of the sentiment advanced in Co1 8:13, that he was willing to practice self-denial for the good of others; and is one of the most elevated, heavenly, and beautiful discussions in the New Testament, and contains one of the most ennobling descriptions of the virtue of self-denial, and of the principles which should actuate the Christian ministry, anywhere to be found. All classic writings would be searched in vain, and all records of profane history, for an instance of such pure and elevated principle as is presented in this chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 9:1, He shows his liberty; Co1 9:7, and that the minister ought to live by the Gospel; Co1 9:15, yet that himself has of his own accord abstained, Co1 9:18. to be either chargeable unto them, Co1 9:22. or offensive unto any, in matters indifferent; Co1 9:24, Our life is like unto a race.
Geneva 1599
Am (1) I not an apostle? am I not free? (2) have I not seen Jesus Christ our Lord? are not ye (a) my work in the Lord?
(1) Before he proceeds any further in his purposed matter of things offered to idols, he would show the cause of all this evil, and also take it away. That is, that the Corinthians thought that they did not have to depart from the least amount of their liberty for any man's pleasure. Therefore he propounds himself for an example, and that in a matter almost necessary. And yet he speaks of both, but first of his own person. If (he says) you allege for yourselves that you are free, and therefore will use your liberty, am I not also free, seeing I am an apostle? (2) He proves his apostleship by the effects, in that he was appointed by Christ himself, and the authority of his function was sufficiently confirmed to him among them by their conversion. And all these things he sets before their eyes, to make them ashamed because they would not in the least way that might be, debase themselves for the sake of the weak, whereas the apostle himself did all the he could to win them to God, when they were utterly reprobate and without God.
(a) By the Lord.
John Gill
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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 9:11, and which the apostle argues for himself, and Barnabas, as from the instances of other apostles, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 9:15 which did not lie in preaching the Gospel, for that he was obliged to do, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 9:19, who are distributed into three sorts, the Jews that were under the law, 1Cor 9:20, the Gentiles that were without the law, 1Cor 9:21, and weak Christians, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 9:26.
John Wesley
Am I not free? am I not an apostle? - That is, Have not I the liberty of a common Christian? yea, that of an apostle? He vindicates his apostleship, 1Cor 9:1-3: his apostolical liberty, 1Cor 9:4-19. Have I not seen Jesus Christ? - Without this he could not have been one of those first grand witnesses. Are not ye my work in the Lord - A full evidence that God hath sent me? And yet some, it seems, objected to his being an apostle, because he had not asserted his privilege in demanding and receiving such maintenance from the churches as was due to that office.
Robert Jamieson, A. R. Fausset and David Brown
HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Cor 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 1Cor 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 1Cor 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 Acts 9:7, Acts 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 (Acts 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Acts 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" (1Cor 9:2).
9:19:1: Ոչ ապաքէն ազա՛տ եմ, ոչ ապաքէն առաքեա՛լ եմ. ոչ ապաքէն զՏէր մեր Յիսուս Քրիստոս աչօք իմովք տեսի՛, ոչ ապաքէն գործ իմ դո՛ւք էք ՚ի Տէր։
1 Չէ՞ որ ազատ եմ, չէ՞ որ առաքեալ եմ, չէ՞ որ իմ աչքերով տեսայ Տէր Յիսուս Քրիստոսին, չէ՞ որ դուք էք իմ գործը ի Տէր:
9 Չէ՞ որ ես առաքեալ եմ. չէ՞ որ ես ազատ եմ. չէ՞ որ մեր Տէր Յիսուս Քրիստոսը աչքովս տեսայ. չէ՞ որ դուք իմ գործս էք Տէրոջմով։
Ո՞չ ապաքէն ազատ եմ, ո՞չ ապաքէն առաքեալ եմ, ո՞չ ապաքէն զՏէր մեր Յիսուս Քրիստոս [38]աչօք իմովք`` տեսի, ո՞չ ապաքէն գործ իմ դուք էք ի Տէր:

9:1: Ոչ ապաքէն ազա՛տ եմ, ոչ ապաքէն առաքեա՛լ եմ. ոչ ապաքէն զՏէր մեր Յիսուս Քրիստոս աչօք իմովք տեսի՛, ոչ ապաքէն գործ իմ դո՛ւք էք ՚ի Տէր։
1 Չէ՞ որ ազատ եմ, չէ՞ որ առաքեալ եմ, չէ՞ որ իմ աչքերով տեսայ Տէր Յիսուս Քրիստոսին, չէ՞ որ դուք էք իմ գործը ի Տէր:
9 Չէ՞ որ ես առաքեալ եմ. չէ՞ որ ես ազատ եմ. չէ՞ որ մեր Տէր Յիսուս Քրիստոսը աչքովս տեսայ. չէ՞ որ դուք իմ գործս էք Տէրոջմով։
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9:11: Не Апостол ли я? Не свободен ли я? Не видел ли я Иисуса Христа, Господа нашего? Не мое ли дело вы в Господе?
9:1  οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν κυρίῳ;
9:1. Οὐκ (Not) εἰμὶ (I-be) ἐλεύθερος; (en-freed?"οὐκ (Not) εἰμὶ (I-be) ἀπόστολος; (a-setee-off?"οὐχὶ (Unto-not) Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) κύριον (to-Authority-belonged) ἡμῶν (of-us) ἑόρακα; (I-had-come-to-discern-unto?"οὐ (Not) τὸ (the-one) ἔργον (a-work) μου (of-me) ὑμεῖς (ye) ἐστὲ (ye-be) ἐν (in) κυρίῳ; (unto-Authority-belonged?"
9:1. non sum liber non sum apostolus nonne Iesum Dominum nostrum vidi non opus meum vos estis in DominoAm I not I free? Am not I an apostle? Have not I seen Christ Jesus our Lord? Are not you my work in the Lord?
1. Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord?
9:1. Am I not free? Am I not an Apostle? Have I not seen Christ Jesus our Lord? Are you not my work in the Lord?
9:1. Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord:

1: Не Апостол ли я? Не свободен ли я? Не видел ли я Иисуса Христа, Господа нашего? Не мое ли дело вы в Господе?
9:1  οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν κυρίῳ;
9:1. non sum liber non sum apostolus nonne Iesum Dominum nostrum vidi non opus meum vos estis in Domino
Am I not I free? Am not I an apostle? Have not I seen Christ Jesus our Lord? Are not you my work in the Lord?
9:1. Am I not free? Am I not an Apostle? Have I not seen Christ Jesus our Lord? Are you not my work in the Lord?
9:1. Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-14: У Ап. Павла в Коринфе было немало противников (ср. 2Кор. XII:11-18), которые старались унизить его авторитет как Апостола. Даже то обстоятельство, что он не хотел пользоваться вознаграждением за свои проповеднические труды, ставилось ему в вину его противниками, которые видели в этом доказательство того, что он сам не считал себя равным другим Апостолам Христовым. В виду таких нападок на него, Ап. доказывает сначала, что он истинный апостол, в особенности для коринфян, что он имеет все права апостола и должен пользоваться содержанием от коринфской общины, как всякий трудящийся, как напр. священник, служащий алтарю, пользуется доходами от алтаря, хотя на самом деле Ап. этим правом не воспользовался, чтобы не положить преграды для своей проповеди о Христе. 1: Ап. еще в последних стихах VIII главы сказал, что для пользы братьев своих он готов на самоотречение. Теперь эту мысль он раскрывает, но предварительно считает нужным указать, что у него есть от чего отрекаться, что то, от чего он добровольно отказывается, ему принадлежит в действительности. - Не Апостол ли я? Кажется, правильнее будет этот вопрос поставить, согласно со многими древними рукописями, на втором месте, а первым - вопрос: "не свободен ли я?" Так будет переход от VIII главы к IX гораздо последовательнее. В предшествующей главе он обращался к людям сильным верою, которые гордились своею христианскою свободою. В настоящей главе он ставит себя в сравнение с этими людьми и спрашивает их, ужели они не признают, что он вполне обладает такою свободою? Затем, он указывает на то, что он действительно Апостол Христов. Так как, при поставлении Апостола на место Иуды было высказано требование, чтобы новый Апостол был из числа постоянных спутников Христа (Деян I:22), то Павел говорит, что и он видел Иисуса Христа, конечно во время путешествия в Дамаск. Это видение, как известно, и было посвящением его в апостольское достоинство Самим Христом. Ап. при этом называет Христа нашим Господом для того, чтобы обозначить Его как Главу Церкви, Который Один имеет право призывать кого либо к апостольскому служению (ср. Гал I:1: и Деян I:26). Это - первое доказательство истинности его апостольства. Но так как противники его могли назвать означенное видение игрой воображения, то Ап. Павел считает нужным дать второе доказательство своего апостольства: он указывает на основание им Церкви в Коринфе, которая есть его дело. В чем же сила этого доказательства? Ап., как он говорит во II (1-2: ст. ), явился в Коринфе слабым, беззащитным. Мог ли он надеяться, что дело его здесь будет иметь успех? Нет. Однако, дело его оказалось прочным. - Церковь в Коринфе была основана и стала процветать. Кто же помог ему в этом случае, как не Христос - Господь, призвавший его?! (дело мое - в Господе).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Rights of a Christian Minister.A. D. 57.
1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach; false brethren questioned his apostleship, and were very industrious to lessen his character and sink his reputation; particularly here at Corinth, a place to which he had been instrumental in doing much good, and from which he had deserved well; and yet there were those among them who upon these heads created him great uneasiness. Note, It is no strange nor new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful services among them. Some among the Corinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set forth himself as a remarkable example of that self-denial, for the good of others, which he had been recommending in the former chapter. And, 1. He asserts his apostolical mission and character: Am I not an apostle? Have I not seen Jesus Christ our Lord? To be a witness of his resurrection was one great branch of the apostolical charge. "Now," says Paul, "have not I seen the Lord, though not immediately after his resurrection, yet since his ascent?" See ch. iv. 8. "Am I not free? Have I not the same commission, and charge, and powers, with the other apostles? What respect, or honour, or subsistence, can they challenge, which I am not at liberty to demand as well as they?" It was not because he had no right to live of the gospel that he maintained himself with his own hands, but for other reasons. 2. He offers the success of his ministry among them, and the good he had done to them, as a proof of his apostleship: "Are not you my work in the Lord? Through the blessing of Christ on my labours, have not I raised a church among you? The seal of my apostleship are you in the Lord. Your conversion by my means is a confirmation from God of my mission." Note, The ministers of Christ should not think it strange to be put upon the proof of their ministry by some who have had experimental evidence of the power of it and the presence of God with it. 3. He justly upbraids the Corinthians with their disrespect: "Doubtless, if I am not an apostle to others, I am so to you, v. 2. I have laboured so long, and with so much success, among you, that you, above all others, should own and honour my character, and not call it in question." Note, It is no new thing for faithful ministers to meet with the worst treatment where they might expect the best. This church at Corinth had as much reason to believe, and as little reason to question, his apostolical mission, as any; they had as much reason, perhaps more than any church, to pay him respect. He had been instrumental in bringing them to the knowledge and faith of Christ; he laboured long among them, nearly two years, and he laboured to good purpose, God having much people among them. See Acts xviii. 10, 11. It was aggravated ingratitude for this people to call in question his authority.
Adam Clarke: Commentary on the Bible - 1831
9:1: Am I not an apostle? - It is sufficiently evident that there were persons at Corinth who questioned the apostleship of St. Paul; and he was obliged to walk very circumspectly that they might not find any occasion against him. It appears also that he had given them all his apostolical labors gratis; and even this, which was the highest proof of his disinterested benevolence, was produced by his opposers as an argument against him. "Prophets, and all divinely commissioned men, have a right to their secular support; you take nothing: - is not this from a conviction that you have no apostolical right?" On this point the apostle immediately enters on his own defense.
Am I not an apostle? Am I not free? - These questions are all designed as assertions of the affirmative: I am an apostle; and I am free - possessed of all the rights and privileges of an apostle.
Have I not seen Jesus Christ - From whom in his personal appearance to me, I have received my apostolic commission. This was judged essentially necessary to constitute an apostle. See Act 22:14, Act 22:15; Act 26:16.
Are not ye my work - Your conversion from heathenism is the proof that I have preached with the Divine unction and authority.
Several good MSS. and versions transpose the two first questions in this verse, thus: Am I not free? am I not an apostle? But I cannot see that either perspicuity or sense gains any thing by this arrangement. On the contrary, it appears to me that his being an apostle gave him the freedom or rights to which he refers, and therefore the common arrangement I judge to be the best.
Albert Barnes: Notes on the Bible - 1834
9:1: Am I not an apostle? - This was the point to be settled; and it is probable that some at Corinth had denied that he could be an apostle, since it was requisite, in order to that, to have seen the Lord Jesus; and since it was supposed that Paul had not been a witness of his life, doctrines, and death.
Am I not free? - Am I not a free man; have I not the liberty which all Christians possess, and especially which all the apostles possess? The "liberty" referred to here is doubtless the privilege or right of abstaining from labor; of enjoying as others did the domestic relations of life; and of a support as a public minister and apostle. Probably some had objected to his claims of apostleship that he had not used this right, and that he was conscious that he had no claim to it. By this mode of interrogation, he strongly implies that he was a freeman, and that he had this right.
Have I not seen Jesus Christ our Lord? - Here it is implied, and seems to be admitted by Paul, that in order to be an "apostle" it was necessary to have seen the Saviour. This is often declared expressly; see the note at Act 1:21-22. The reason of this was, that the apostles were appointed to be witnesses of the life, doctrines, death, and resurrection of the Lord Jesus, and that in their "being witnesses" consisted the uniqueness of the apostolic office. That this was the case is abundantly manifest from Mat 28:18-19; Luk 24:48; Act 1:21-22; Act 2:32; Act 10:39-41. Hence, it was essential, in order that anyone should be such a witness, and an apostle, that he should have seen the Lord Jesus. In the case of Paul, therefore, who was called to this office after the death and resurrection of the Saviour, and who had not therefore had an opportunity of seeing and hearing him when living, this was provided for by the fact that the Lord Jesus showed himself to him after his death and ascension, in order that he might have this qualification for the apostolic office, Act 9:3-5, Act 9:17. To the fact of his having been thus in a miraculous manner qualified for the apostolic office, Paul frequently appeals, and always with the same view that it was necessary to have seen the Lord Jesus to qualify one for this office, Act 22:14-15; Act 26:16; Co1 15:8. It follows from this, therefore, that no one was an apostle in the strict and proper sense who had not seen the Lord Jesus. And it follows, also, that the apostles could have no successors in that which constituted the uniqueness of their office; and that the office must have commenced and ended with them.
Are not ye my work in the Lord? - Have you not been converted by my labors, or under my ministry; and are you not a proof that the Lord, when I have been claiminG to be an apostle, has owned me "as an apostle," and blessed me in this work? God would not give his sanction to an impostor, and a false pretender; and as Paul had labored there as an apostle, this was an argument that he had been truly commissioned of God. A minister may appeal to the blessing of God on his labors in proof that he is sent of Him. And one of the best of all arguments that a man is sent from God exists where multitudes of souls are converted from sin, and turned to holiness, by his labors. What better credentials than this can a man need that he is in the employ of God? What more consoling to his own mind? What more satisfactory to the world?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: I not an: Co1 9:2, Co1 9:3, Co1 1:1, Co1 15:8, Co1 15:9; Act 9:15, Act 13:2, Act 14:4, Act 22:14, Act 22:15, Act 16:17, Act 16:18; Rom 1:1, Rom 1:5; Rom 11:13; Co2 11:5, Co2 12:11, Co2 12:12; Gal 1:1, Gal 1:15-17, Gal 2:7, Gal 2:8; Ti1 2:7; Ti2 1:11; Tit 1:1-3
am I not free: Co1 9:19; Gal 5:1
have: Co1 15:8; Act 9:3, Act 9:5, Act 9:17, Act 18:9, Act 22:6-8, Act 22:14-21, Act 23:11, Act 26:16-18
are: Co1 3:6, Co1 4:14, Co1 4:15; Act 18:8-11; Co2 6:1
John Gill
Am I not an apostle? am I not free?.... The Syriac, Ethiopic, and Vulgate Latin versions, put the last clause first; so the Alexandrian copy, and some other copies; and many interpreters are of opinion that it is the best order of the words; the apostle proceeding by a gradation from the less to the greater, having respect either to his freedom in the use of things indifferent, as eating of meats, &c. for though he did not think fit to use his liberty, to the wounding of weak consciences, it did not follow therefore that he was not free, as some might suggest from what he had said in the latter part of the foregoing chapter: or he may have respect to his freedom from the ceremonial law in general; for though, for the sake of gaining souls to Christ, he became all things to all men; to the Jews he became a Jew, that he might gain them; yet in such a manner as to preserve his liberty in Christ, without entangling himself with the yoke of bondage. Some have thought he intends, by his liberty, his right to insist upon a maintenance, and that he was no more obliged to work with his hands than other persons, of which he treats at large hereafter; but to me it rather seems that the words stand in their right order; and that, whereas there were some persons that either denied him to be an apostle, or at least insinuated that he was not one, nor was he to be treated as such, he goes upon the proof of it; and the first thing he mentions is his freedom, that is, from men; no man had any authority over him; he was not taught, nor sent forth, nor ordained by men as a minister, but immediately by Jesus Christ, as apostles were; they were set in the first place in the church, and had power to instruct, send forth, and ordain others; but none had power over them; and this being the apostle's case, proved him to be one; he was an apostle, because he was free:
have I not seen Jesus Christ our Lord? He had a spiritual sight of him by faith, but that did not show him to be an apostle; this is what he had in common with other believers: whether he saw him in the flesh, before his crucifixion and death, is not certain; it is very probable he might; yet this was no more than what Herod and Pontius Pilate did; but he saw him after his resurrection from the dead, to which he refers, 1Cor 15:8 and designs here, as a proof of his apostleship, this being what the apostles were chosen to be eyewitnesses of, Acts 10:41 and publish to the world: now our apostle saw him several times; first at the time of his conversion, next when in a trance at Jerusalem, and again in the castle where the chief captain put him for security, and very probably also when he was caught up into the third heaven:
are not you my work in the Lord? as they were regenerated, converted persons, and were become new creatures; not efficiently, but instrumentally; they were God's workmanship, as he was the efficient cause of their conversion and faith; his only, as an instrument by whom they believed; and therefore he adds, "in the Lord"; ascribing the whole to his power and grace: however, as he had been the happy instrument of first preaching the Gospel to them, and of begetting them again through it; of founding and raising such a large flourishing church as they were; it was no inconsiderable proof of his apostleship.
9:29:2: Թէպէտ եւ այլոց չիցեմ առաքեալ, այլ դէպ ձեզ ե՛մ. զի կնի՛ք իսկ առաքելութեան իմոյ դո՛ւք էք ՚ի Տէր[3769]։ [3769] Ոմանք. Եւ կնիք իսկ առա՛՛։
2 Թէպէտեւ ուրիշների համար առաքեալ չեմ, բայց յամենայն դէպս ձեզ համար առաքեալ եմ. որովհետեւ իմ առաքելութեան կնիքն իսկ էք դուք ի Տէր:
2 Թէպէտ ուրիշներուն առաքեալ չըլլամ ալ, բայց անտարակոյս ձեզի եմ. վասն զի իմ առաքելութեանս կնիքը դուք էք Տէրոջմով։
Թէպէտ եւ այլոց չիցեմ առաքեալ, այլ դէպ ձեզ եմ. զի կնիք իսկ առաքելութեան իմոյ դուք էք ի Տէր:

9:2: Թէպէտ եւ այլոց չիցեմ առաքեալ, այլ դէպ ձեզ ե՛մ. զի կնի՛ք իսկ առաքելութեան իմոյ դո՛ւք էք ՚ի Տէր[3769]։
[3769] Ոմանք. Եւ կնիք իսկ առա՛՛։
2 Թէպէտեւ ուրիշների համար առաքեալ չեմ, բայց յամենայն դէպս ձեզ համար առաքեալ եմ. որովհետեւ իմ առաքելութեան կնիքն իսկ էք դուք ի Տէր:
2 Թէպէտ ուրիշներուն առաքեալ չըլլամ ալ, բայց անտարակոյս ձեզի եմ. վասն զի իմ առաքելութեանս կնիքը դուք էք Տէրոջմով։
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9:22: Если для других я не Апостол, то для вас [Апостол]; ибо печать моего апостольства--вы в Господе.
9:2  εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι· ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε ἐν κυρίῳ.
9:2. εἰ (If) ἄλλοις ( unto-other ) οὐκ (not) εἰμὶ (I-be) ἀπόστολος, (a-setee-off,"ἀλλά (other) γε (too) ὑμῖν (unto-ye) εἰμί, (I-be,"ἡ (the-one) γὰρ (therefore) σφραγίς (a-seal) μου (of-me) τῆς (of-the-one) ἀποστολῆς (of-a-setting-off) ὑμεῖς (ye) ἐστὲ (ye-be) ἐν (in) κυρίῳ. (unto-Authority-belonged)
9:2. si aliis non sum apostolus sed tamen vobis sum nam signaculum apostolatus mei vos estis in DominoAnd if unto others I be not an apostle, but yet to you I am. For you are the seal of my apostleship in the Lord.
2. If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord.
9:2. And if I am not an Apostle to others, yet still I am to you. For you are the seal of my Apostleship in the Lord.
9:2. If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord:

2: Если для других я не Апостол, то для вас [Апостол]; ибо печать моего апостольства--вы в Господе.
9:2  εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι· ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε ἐν κυρίῳ.
9:2. si aliis non sum apostolus sed tamen vobis sum nam signaculum apostolatus mei vos estis in Domino
And if unto others I be not an apostle, but yet to you I am. For you are the seal of my apostleship in the Lord.
9:2. And if I am not an Apostle to others, yet still I am to you. For you are the seal of my Apostleship in the Lord.
9:2. If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Раскрывая последнюю мысль, Ап. заявляет, что Коринфская Церковь прямо может быть названа печатью, которую поставил на его апостольском служении Сам Господь. - Осуждающим меня - правильнее: производящим дознание (о правильности моего апостольства).
Adam Clarke: Commentary on the Bible - 1831
9:2: If I be not an apostle unto others - If there be other Churches which have been founded by other apostles; yet it is not so with you.
The seal of mine apostleship are ye - Your conversion to Christianity is God's seal to my apostleship. Had not God sent me, I could not have profited your souls.
The σφραγις or seal, was a figure cut in a stone, and that set in a ring, by which letters of credence and authority were stamped. The ancients, particularly the Greeks, excelled in this kind of engraving. The cabinets of the curious give ample proof of this; and the moderns contend in vain to rival the perfection of those ancient masters.
In the Lord - The apostle shows that it was by the grace and influence of God alone that he was an apostle, and that they were converted to Christianity.
Albert Barnes: Notes on the Bible - 1834
9:2: If I be not an apostle unto others - "If I have not given evidence to others of my apostolic mission; of my being sent by the Lord Jesus, yet I have to you. Assuredly you, among whom I have labored so long and so successfully, should not doubt that I am sent from the Lord. You have been well acquainted with me; you have witnessed my endowments, you have seen my success, and you have had abundant evidence that I have been sent on this great work. It is therefore strange in you to doubt my apostolic commission; and it is unkind in you so to construe my declining to accept your contributions and aid for my support, as if I were conscious that I was not entitled to that."
For the seal of mine apostleship. - Your conversion is the demonstration that I am an apostle. Paul uses strong language. He does not mean to say that their conversion furnished some evidence that he was an apostle; but that it was absolute proof, and unbreakable demonstration, that he was an apostle. A "seal" is that which is affixed to a deed, or other instrument, to make it firm, secure, and indisputable. It is the proof or demonstration of the validity of the conveyance, or of the writing; see the notes at Joh 3:33; Joh 6:27. The sense here is, therefore, that the conversion of the Corinthians was a certain demonstration that he was an apostle, and should be so regarded by them, and treated by them. It was such a proof:
(1) Because Paul claimed to be an apostle while among them, and God blessed and owned this claim;
(2) Their conversion could not have been accomplished by man. It was the work of God. It was the evidence then which God gave to Paul and to them, that he was with him, and had sent him.
(3) they knew him, had seen him, heard him, were acquainted with his doctrines and manner of life, and could bear testimony to what he was, and what he taught.
We may remark, that the conversion of sinners is the best evidence to a minister that he is sent of God. The divine blessing on his labors should cheer his heart, and lead him to believe that God has sent and that he approves him. And every minister should so live and labor, should so deny himself, that he may be able to appeal to the people among whom he labors that he is a minister of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: for: Joh 6:27; Co2 3:1-3, Co2 12:12
Geneva 1599
If I be not an apostle unto others, yet doubtless I am to you: for the (b) seal of mine apostleship are ye in the Lord.
(b) As a seal by which it sufficiently appears that God is the author of my apostleship.
John Gill
If I be not an apostle unto others,.... This is said by way of supposition, not concession; for he was an apostle to many others; he was an apostle of the Gentiles in general; as the apostleship of the circumcision belonged to Peter, that of the uncircumcision fell to his share: but however, as if he should say, be that as it will,
yet doubtless I am to you; all the signs of apostleship were wrought among them; not only the grace of God was implanted in them under his ministry, but the extraordinary gifts of the Spirit were received by them through it; and many signs, wonders, and mighty deeds, were done in the midst of them by him: see 2Cor 12:12 which were sufficient to put the matter quite out of doubt with them:
for the seal of mine apostleship, are ye in the Lord; alluding to the sealing of deeds and writings, which render them authentic; or to the sealing of letters, confirming the truth of what is therein expressed; and the sense is, that their being converted persons, and so openly in the Lord, in union with him; or being made new creatures by the power of his grace, through his preaching, was an authentic proof of his apostleship, and served him instead of a letter testimonial and recommendatory; see 2Cor 3:1. Some copies read, "the seal of my epistle", and so the Ethiopic version.
John Wesley
Ye are the seal of my apostleship - Who have received not only faith by my mouth, but all the gifts of the Spirit by my hands.
Robert Jamieson, A. R. Fausset and David Brown
yet doubtless--yet at least I am such to you.
seal of mine apostleship--Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Rom 15:18-19; 2Cor 12:12), and your gifts conferred by me (1Cor 1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Jn 3:33; Rom 4:11).
9:39:3: Իմ պատասխանի ուր զիս հարցանիցեն՝ ա՛յս է[3770]. [3770] Ոմանք. Որ զիս հարցա՛՛։
3 Ուր որ ինձ հարցաքննեն, իմ պատասխանը այս է.
3 Իմ պատասխանս անոնց որ զիս կը քննեն, այս է.
Իմ պատասխանի, ուր զիս հարցանիցեն, այս է:

9:3: Իմ պատասխանի ուր զիս հարցանիցեն՝ ա՛յս է[3770].
[3770] Ոմանք. Որ զիս հարցա՛՛։
3 Ուր որ ինձ հարցաքննեն, իմ պատասխանը այս է.
3 Իմ պատասխանս անոնց որ զիս կը քննեն, այս է.
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9:33: Вот мое защищение против осуждающих меня.
9:3  ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη.
9:3. Ἡ (The-one) ἐμὴ (mine) ἀπολογία (a-fortheeing-off-unto) τοῖς (unto-the-ones) ἐμὲ (to-ME) ἀνακρίνουσίν ( unto-separating-up ) ἐστιν (it-be) αὕτη. (the-one-this)
9:3. mea defensio apud eos qui me interrogant haec estMy defence with them that do examine me is this.
3. My defence to them that examine me is this.
9:3. My defense with those who question me is this:
9:3. Mine answer to them that do examine me is this,
Mine answer to them that do examine me is this:

3: Вот мое защищение против осуждающих меня.
9:3  ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη.
9:3. mea defensio apud eos qui me interrogant haec est
My defence with them that do examine me is this.
3. My defence to them that examine me is this.
9:3. My defense with those who question me is this:
9:3. Mine answer to them that do examine me is this,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Rights of a Christian Minister.A. D. 57.
3 Mine answer to them that do examine me is this, 4 Have we not power to eat and to drink? 5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power to forbear working? 7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8 Say I these things as a man? or saith not the law the same also? 9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.

I. These he states, v. 3-6. "My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (v. 4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister-woman~adelphen gynaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? v. 6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.

II. He proceeds, by several arguments, to prove his claim. 1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? v. 7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? v. 8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good--that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, v. 10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated. 5. He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? v. 13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel (v. 14), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.
Adam Clarke: Commentary on the Bible - 1831
9:3: Mine answer to them - Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defense against those who examine me. The words are forensic; and the apostle considers himself as brought before a legal tribunal, and questioned so as to be obliged to answer as upon oath. His defense therefore was this, that they were converted to God by his means. This verse belongs to the two preceding verses.
Albert Barnes: Notes on the Bible - 1834
9:3: Mine answer - Greek Ἡ ἐμὴ ἀπολογία Hē emē apologia. My "apology;" my defense. The same word occurs in Act 22:1; Act 25:16; Co2 7:11; Phi 1:7, Phi 1:17; Ti2 4:16; Pe1 3:15; see the note at Act 22:1. Here it means his answer, or defense against those who sat in judgment on his claims to be an apostle.
To them that do examine me. - To those who "inquire" of me; or who "censure" and condemn me as not having any claims to the apostolic office. The word used here ἀνακρίνω anakrinō is properly a forensic term, and is usually applied to judges in courts; to those who sit in judgment, and investigate and decide in litigated cases brought before them; Luk 23:14; Act 4:9; Act 12:19; Act 24:8. The apostle here may possibly allude to the arrogance and pride of those who presumed to sit as judges on his qualification for the apostolic office. It is not meant that this answer had been given by Paul before this, but that this was the defense which he had to offer.
Is this - This which follows; the statements which are made in the following verses. In these statements (Co1 9:4-6, etc.) he seems to have designed to take up their objections to his apostolic claims one by one, and to show that they were of no force.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: answer: Act 22:1, Act 25:16; Phi 1:7, Phi 1:17; Ti2 4:16 *Gr.
them: Co1 14:37; Co2 10:7, Co2 10:8, Co2 12:16-19, Co2 13:3, Co2 13:5, Co2 13:10
Geneva 1599
(3) Mine answer to them that do (c) examine me is this,
(3) He adds this by the way, as if he should say, "So far it is off, that you may doubt of my apostleship, that I use it to refute those who call it into controversy, by opposing those things which the Lord has done by me among you."
(c) Which like judges examine me and my doings.
John Gill
Mine answer to them that do examine me is this. These words are referred by some to the following, as if the apostle's answer lay in putting the questions he does in the next verses; but they rather seem to belong to the preceding, and the meaning to be this, that when any persons called in question his apostleship, and examined him upon that head, what he thought fit to say in answer to them, and in defence of himself, was by referring them to the famous church at Corinth, who were as particular persons, and as a church, his work in the Lord, and everyone of them as so many seals of his apostleship; he being the first preacher of the Gospel to them, the founder of them as a church, and the instrument of their conversion.
John Wesley
My answer to them who examine me - Concerning my apostleship. Is this - Which I have now given.
Robert Jamieson, A. R. Fausset and David Brown
to them that . . . examine me--that is, who call in question mine apostleship.
is this--namely, that you are the seal of mine apostleship.
9:49:4: Մի՛թէ ոչ ունիցիմք իշխանութիւն ուտել եւ ըմպել։
4 միթէ իշխանութիւն չունե՞նք ուտելու եւ խմելու:
4 Միթէ մենք իրաւունք չունի՞նք ուտելու եւ խմելու։
Միթէ ո՞չ ունիցիմք իշխանութիւն ուտել եւ ըմպել:

9:4: Մի՛թէ ոչ ունիցիմք իշխանութիւն ուտել եւ ըմպել։
4 միթէ իշխանութիւն չունե՞նք ուտելու եւ խմելու:
4 Միթէ մենք իրաւունք չունի՞նք ուտելու եւ խմելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: Или мы не имеем власти есть и пить?
9:4  μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν;
9:4. μὴ (Lest) οὐκ (not) ἔχομεν (we-hold) ἐξουσίαν (to-a-being-out) φαγεῖν (to-have-devoured) καὶ (and) πεῖν; (to-have-had-drank?"
9:4. numquid non habemus potestatem manducandi et bibendiHave not we power to eat and to drink?
4. Have we no right to eat and to drink?
9:4. Do we not have the authority to eat and to drink?
9:4. Have we not power to eat and to drink?
Have we not power to eat and to drink:

4: Или мы не имеем власти есть и пить?
9:4  μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν;
9:4. numquid non habemus potestatem manducandi et bibendi
Have not we power to eat and to drink?
9:4. Do we not have the authority to eat and to drink?
9:4. Have we not power to eat and to drink?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Ап. имеет право получать содержание от Коринфской Церкви. - Мы, т. е. я, Варнава и, может быть, Тимофей и Сила, принимавшие участие в основании Церкви Коринфской как сотрудники Ап. Павла. - есть и пить - конечно, на счет коринфской христианской общины. - Иметь спутницею сестру жену. С греч. точнее перевести: "сестру, т. е. сестру по вере - как жену". Вульгата переводит: "жену как сестру" - конечно, для того чтобы найти здесь основание для целибата духовенства. Новый английский перевод разделяет оба выражения так: "сестру, жену". Правильнее - первый перевод: "сестру, т. е. христианку как жену", потому что Ап. далее ссылается на пример других апостолов, которые, по свидетельству древности, все были женаты, исключая Иоанна (Климент Алекс. и Амвросиаст). - Братья Господни - см. Мф XIII:35: и паралл. места. - Ап. таким образом хочет сказать, что и другие Апостолы и он, если бы были женаты, в праве были получать содержание от основанных ими христианских общин не только на себя, но и на своих жен. - Варнава хотя не был призван Самим Христом, как Ап. Павел, к апостольскому служению, но тем не менее, как его сотрудник, (Деян XIII:1: и сл. ; Гал II:1: и сл. ), он занимал высокое положение. - Не работать - конечно, для снискания себе пропитания.
Adam Clarke: Commentary on the Bible - 1831
9:4: Have we not power to eat and to drink? - Have we not authority, or right, εξουσιαν, to expect sustenance, while we are labouring for your salvation? Meat and drink, the necessaries, not the superfluities, of life, were what those primitive messengers of Christ required; it was just that they who labored in the Gospel should live by the Gospel; they did not wish to make a fortune, or accumulate wealth; a living was all they desired. It was probably in reference to the same moderate and reasonable desire that the provision made for the clergy in this country was called a living; and their work for which they got this living was called the cure of souls. Whether we derive the word cure from cura, care, as signifying that the care of all the souls in a particular parish or place devolves on the minister, who is to instruct them in the things of salvation, and lead them to heaven; or whether we consider the term as implying that the souls in that district are in a state of spiritual disease, and the minister is a spiritual physician, to whom the cure of these souls is intrusted; still we must consider that such a laborer is worthy of his hire; and he that preaches the Gospel should live by the Gospel.
Albert Barnes: Notes on the Bible - 1834
9:4: Have we not power - (ἐξουσίαν exousian) Have we not the "right." The word "power" here is evidently used in the sense of "right" (compare Joh 1:12, "margin"); and the apostle means to say that though they had not exercised this "right by demanding" a maintenance, yet it was not because they were conscious that they had no such right, but because they chose to forego it for wise and important purposes.
To eat and to drink - To be maintained at the expense of those among whom we labor. Have we not a right to demand that they shall yield us a proper support? By the interrogative form of the statement, Paul intends more strongly to affirm that they had such a right. The interrogative mode is often adopted to express the strongest affirmation. The objection here urged seems to have been this, "You, Paul and Barnabas, labor with your own hands. Act 18:3. Other religious teachers lay claim to maintenance, and are supported without personal labor. This is the case with pagan and Jewish priests, and with Christian teachers among us. You must be conscious, therefore, that you are not apostles, and that you have no claim or right to support." To this the answer of Paul is, "We admit that we labor with our own hands. But your inference does not follow. It is not because we have not a right to such support, and it is not because we are conscious that we have no such claim, but it is for a higher purpose. It is because it will do good if we should not urge this right, and enforce this claim." That they had such a right, Paul proves at length in the subsequent part of the chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: we: Co1 9:7-14; Mat 10:10; Luk 10:7; Gal 6:6; Th1 2:6; Th2 3:8, Th2 3:9; Ti1 5:17, Ti1 5:18
Geneva 1599
(4) Have we not power to (d) eat and to drink?
(4) "Now concerning the matter itself", he says, "seeing that I am free, and truly an apostle, why may not I (I say not, eat of all things offered to idols) be maintained by my labours, indeed and keep my wife also, as the rest of the apostles lawfully do, as by name, John and James, the Lord's cousins, and Peter himself?"
(d) Upon the expense of the Church?
John Gill
Have we not power to eat and to drink? Having proved his apostleship, he proceeds to establish his right to a maintenance as a Gospel minister; which he expresses by various phrases, and confirms by divers arguments: by a "power to eat and drink", he does not mean the common power and right of mankind to perform such actions, which everyone has, provided he acts temperately, and to the glory of God; nor a liberty of eating and drinking things indifferent, or which were prohibited under the ceremonial law; but a comfortable livelihood at the public charge, or at the expense of the persons to whom he ministered; and he seems to have in view the words of Christ, Lk 10:7.
John Wesley
Have we not power - I and my fellowlabourers. To eat and to drink - At the expense of those among whom we labour.
Robert Jamieson, A. R. Fausset and David Brown
Have we not power--Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Cor 8:9). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c.
eat and drink--without laboring with our hands (1Cor 9:11, 1Cor 9:13-14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2Cor 12:13-16).
9:59:5: Մի՛թէ ոչ ունիցիմք իշխանութիւն զքորս կանայս շրջեցուցանել ընդ մեզ. որպէս եւ ա՛յլ առաքեալքն, եւ եղբարքն Տեառն, եւ Կեփաս[3771]։ [3771] Ոմանք. Զքորս եւ զկանայս։ Ոսկան. Եւ եղբայրն Տեառն։ Ուր ամենայն գրչագիրք համաձայն մերումս ունին՝ եղբարքն Տեառն, եւ ՚ի լուս՛՛. նշանակեն. Որդիք Յովսեփայ՝ Յակոբոս գլուխ եպիսկոպոսաց, Յովսէս, Սիմոն, Յուդա. բաց ՚ի միոյ օրինակէ որ զանց առնէ դնել՝ գլուխ եպիսկոպոսաց. եւ այլ օրինակ մի գրէ գլխաւոր եպիսկոպոսաց։
5 Միթէ իշխանութիւն չունե՞նք մեզ հետ ման ածելու մեր հաւատացեալ կանանց, ինչպէս որ միւս առաքեալները, Տիրոջ եղբայրները եւ Կեփասը անում են:
5 Միթէ մենք իրաւունք չունի՞նք Քրիստոսով քոյր եղող կին մը մեզի հետ պտըտցնելու, ինչպէս միւս առաքեալներն ու Տէրոջը եղբայրները ու Կեփաս կ’ընեն։
Միթէ ո՞չ ունիցիմք իշխանութիւն [39]զքորս կանայս`` շրջեցուցանել [40]ընդ մեզ``. որպէս եւ այլ առաքեալքն եւ եղբարքն Տեառն եւ Կեփաս:

9:5: Մի՛թէ ոչ ունիցիմք իշխանութիւն զքորս կանայս շրջեցուցանել ընդ մեզ. որպէս եւ ա՛յլ առաքեալքն, եւ եղբարքն Տեառն, եւ Կեփաս[3771]։
[3771] Ոմանք. Զքորս եւ զկանայս։ Ոսկան. Եւ եղբայրն Տեառն։ Ուր ամենայն գրչագիրք համաձայն մերումս ունին՝ եղբարքն Տեառն, եւ ՚ի լուս՛՛. նշանակեն. Որդիք Յովսեփայ՝ Յակոբոս գլուխ եպիսկոպոսաց, Յովսէս, Սիմոն, Յուդա. բաց ՚ի միոյ օրինակէ որ զանց առնէ դնել՝ գլուխ եպիսկոպոսաց. եւ այլ օրինակ մի գրէ գլխաւոր եպիսկոպոսաց։
5 Միթէ իշխանութիւն չունե՞նք մեզ հետ ման ածելու մեր հաւատացեալ կանանց, ինչպէս որ միւս առաքեալները, Տիրոջ եղբայրները եւ Կեփասը անում են:
5 Միթէ մենք իրաւունք չունի՞նք Քրիստոսով քոյր եղող կին մը մեզի հետ պտըտցնելու, ինչպէս միւս առաքեալներն ու Տէրոջը եղբայրները ու Կեփաս կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: Или не имеем власти иметь спутницею сестру жену, как и прочие Апостолы, и братья Господни, и Кифа?
9:5  μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ κηφᾶς;
9:5. μὴ (Lest) οὐκ (not) ἔχομεν (we-hold) ἐξουσίαν (to-a-being-out) ἀδελφὴν (to-brethrened) γυναῖκα (to-a-woman) περιάγειν, (to-lead-about,"ὡς (as) καὶ (and) οἱ (the-ones) λοιποὶ ( remaindered ) ἀπόστολοι (setees-off) καὶ (and) οἱ (the-ones) ἀδελφοὶ (brethrened) τοῦ (of-the-one) κυρίου (of-Authority-belonged) καὶ (and) Κηφᾶς; (a-Kefas?"
9:5. numquid non habemus potestatem sororem mulierem circumducendi sicut et ceteri apostoli et fratres Domini et CephasHave we not power to carry about a woman, a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?
5. 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?
9:5. Do we not have the authority to travel around with a woman who is a sister, just as do the other Apostles, and the brothers of the Lord, and Cephas?
9:5. Have we not power to lead about a sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?
Have we not power to lead about a sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas:

5: Или не имеем власти иметь спутницею сестру жену, как и прочие Апостолы, и братья Господни, и Кифа?
9:5  μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ κηφᾶς;
9:5. numquid non habemus potestatem sororem mulierem circumducendi sicut et ceteri apostoli et fratres Domini et Cephas
Have we not power to carry about a woman, a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?
9:5. Do we not have the authority to travel around with a woman who is a sister, just as do the other Apostles, and the brothers of the Lord, and Cephas?
9:5. Have we not power to lead about a sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:5: 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.
Albert Barnes: Notes on the Bible - 1834
9:5: Have we not power? - Have we not a right? The objection here seems to have been, that Paul and Barnabas were unmarried, or at least that they traveled without wives. The objectors urged that others had wives, and that they took them with them, and expected provision to be made for them as well as for themselves. They therefore showed that they felt that they had a claim to support for their families, and that they were conscious that they were sent of God. But Paul and Barnabas had no families. And the objectors inferred that they were conscious that they had no claim to the apostleship, and no right to support. To this Paul replies as before, that they had a right to do as others did, but they chose not to do it for other reasons than that they were conscious that they had no such right.
To lead about - To have in attendance with us; to conduct from place to place; and to have them maintained at the expense of the churches amongst which we labor.
A sister, a wife - Margin, "or woman." This phrase has much perplexed commentators. But the simple meaning seems to be, A wife who should be a Christian, and regarded as sustaining the relation of a Christian sister." Probably Paul meant to advert to the fact that the wives of the apostles were and should be Christians; and that it was a matter of course, that if an apostle led about a wife she would be a Christian; or that he would marry no other; compare Co1 3:11.
As well as other apostles - It is evident from this that the apostles generally were married. The phrase used here is οἱ λοιποὶ ἀπόστολοι hoi loipoi apostoloi ("the remaining apostles," or the other apostles). And if they were married, it is right and proper for ministers to marry now, whatever the papist may say to the contrary. It is safer to follow the example of the apostles than the opinions of the papal church. The reasons why the apostles had wives with them on their journeys may have been various. They may have been either to give instruction and counsel to those of their own sex to whom the apostles could not have access, or to minister to the needs of their husbands as they traveled. It is to be remembered that they traveled among pagans; they had no acquaintance and no friends there; they therefore took with them their female friends and wives to minister to them, and sustain them in sickness, trial, etc. Paul says that he and Barnabas had a right to do this; but they had not used this right because they chose rather to make the gospel without charge Co1 9:18, and that thus they judged they could do more good. It follows from this:
(1) That it is right for ministers to marry, and that the papal doctrine of the celibacy of the clergy is contrary to apostolic example.
(2) it is right for missionaries to marry, and to take their wives with them to pagan lands. The apostles were missionaries, and spent their lives in pagan nations as missionaries do now, and there may be as good reasons for missionaries marrying now as there were then.
(3) yet there are people, like Paul, who can do more good without being married. There are circumstances, like his, where it is not advisable that they should marry, and there can be no doubt that Paul regarded the unmarried state for a missionary as preferable and advisable. Probably the same is to be said of most missionaries at the present day, that they could do more good if unmarried, than they can if burdened with the cares of families.
And as the brethren of the Lord - The brothers of the Lord Jesus, James and Joses, and Simon and Judas, Mat 13:55. It seems from this, that although at first they did not believe in him Joh 7:5, and had regarded him as disgraced Mar 3:21, yet that they had subsequently become converted, and were employed as ministers and evangelists. It is evident also from this statement that they were married, and were attended with their wives in their travels.
And Cephas - Peter; see the note at Joh 1:42. This proves:
(1) as well as the declaration in Mat 8:14, that Peter had been married.
(2) that he had a wife after he became an apostle, and while engaged in the work of the ministry.
(3) that his wife accompanied him in his travels.
(4) that it is right and proper for ministers and missionaries to be married now.
Is it not strange that the pretended successor of Peter, the pope of Rome, should forbid marriage when Peter himself was married? Is it not a proof how little the papacy regards the Bible, and the example and authority of those from whom it pretends to derive its power? And is it not strange that this doctrine of the celibacy of the clergy, which has been the source of abomination, impurity, and licentiousness everywhere, should have been sustained and countenanced at all by the Christian world? And is it not strange that this, with all the other corrupt doctrines of the papacy, should be attempted to be imposed on the enlightened people of the United States, or of Great Britain, as a part of the religion of Christ?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: to lead: Ti1 3:2, Ti1 4:3; Tit 1:6; Heb 13:4
a sister: Co1 7:15, Co1 7:39; Sol 4:9, Sol 4:10, Sol 4:12, Sol 5:1, Sol 5:2; Rom 16:1; Ti1 5:2
wife: or, woman
the brethren: Mat 12:46-50, Mat 13:55; Mar 6:3; Luk 6:15; Joh 2:12; Act 1:14; Gal 1:19
Cephas: Co1 1:12; Mat 8:14; Mar 1:30; Joh 1:42
Geneva 1599
Have we not power to lead about a (e) sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?
(e) One that is a Christian and a true believer.
John Gill
Have we not power to lead about a sister, a wife,.... The phrase "a sister, a wife", is an Hebraism, and answers to "my sister, spouse", Song 4:9. The Jews called their wives, sisters, not on account of religion, which also is not the meaning here; but because of the common relation that men and women, all mankind, stand in to one another, antecedent to any nearer relation, as that of man and wife. The sense the Papists put on these words, to secure them from being a proof of the lawfulness of the marriage of the ministers of the Gospel, can by no means be the true one; which is, that they are to be understood of a rich woman, or women, the apostles had a power to carry about with them, to minister of their substance to them, and provide for them; for such a sense is directly contrary to the subject and argument the apostle is upon; which is to show the right that he and others had, of casting themselves entirely upon the churches for a maintenance; whereas this is contriving a way for relieving the churches of such a charge; besides, the act of "leading", or carrying "about", is expressive of such a power over them, as cannot be thought to agree with persons of such substance; and whose voluntary act this must be, to go along with them and supply them; add to this, that for the apostles to lead about with them wherever they went women, whether rich or poor, that were not their wives, would be of no good report, and must tend to hurt their character and reputation: moreover, though these words clearly imply the lawfulness of a minister's marriage, and suppose it, yet they do not express the act itself, or the lawfulness of entering into such a state, but rather what follows after it; and the sense is this, that the apostle and others, supposing them to have wives, and it may be added also, and children, they had a right to take these with them wherever they went, and insist upon the maintenance of them, as well as of their own, at the public expense:
as well as other apostles; who it seems did so, that had wives and families, as Philip the Evangelist had four daughters, Acts 21:8.
And as the brethren of the Lord: who it seems were married persons, and took such a method; by whom are meant James, Joses, Judas, and Simon; who were the near kinsmen of Christ, it being usual with the Jews to call such brethren:
and Cephas; that is, Peter, who it is certain had a wife; see Mt 8:14 and therefore it is with a very ill grace that the pope, who pretends to be Peter's successor, should forbid the marriage of ecclesiastical persons.
John Wesley
Have we not power to lead about with us a sister, a wife - And to demand sustenance for her also? As well as the other apostles - Who therefore, it is plain, did this. And Peter - Hence we learn, That St. Peter continued to live with his wife after he became an apostle: That he had no rights as an apostle which were not common to St. Paul.
Robert Jamieson, A. R. Fausset and David Brown
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 (1Cor 7:26, 1Cor 7:32, 1Cor 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 (1Cor 8:9, Margin; 1Cor 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 Mt 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 (Acts 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" (1Cor 1:12; 1Cor 3:22).
9:69:6: Եթէ միայն ե՛ս եւ Բառնաբաս ո՞չ ունիցիմք իշխանութիւն չգործե՛լ ինչ[3772]։ [3772] Ոմանք. Ոչ ունիմք իշ՛՛։ Ուր Ոսկան. Չունիցիմք իշխանութիւն գործել։
6 Միայն ես եւ Բառնաբա՞սը պարտաւոր ենք մեր ապրուստի համար աշխատելու:
6 Միթէ ես ու Բառնաբա՞սը միայն իրաւունք չունինք չգործելու։
Եթէ միայն ես եւ Բառնաբա՞ս ոչ ունիցիմք իշխանութիւն չգործել ինչ:

9:6: Եթէ միայն ե՛ս եւ Բառնաբաս ո՞չ ունիցիմք իշխանութիւն չգործե՛լ ինչ[3772]։
[3772] Ոմանք. Ոչ ունիմք իշ՛՛։ Ուր Ոսկան. Չունիցիմք իշխանութիւն գործել։
6 Միայն ես եւ Բառնաբա՞սը պարտաւոր ենք մեր ապրուստի համար աշխատելու:
6 Միթէ ես ու Բառնաբա՞սը միայն իրաւունք չունինք չգործելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: Или один я и Варнава не имеем власти не работать?
9:6  ἢ μόνος ἐγὼ καὶ βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι;
9:6. ἢ (Or) μόνος (alone) ἐγὼ (I) καὶ (and) Βαρνάβας (a-Barnabas) οὐκ (not) ἔχομεν (we-hold) ἐξουσίαν (to-a-being-out-unto) μὴ (lest) ἐργάζεσθαι ; ( to-work-to ?"
9:6. aut solus ego et Barnabas non habemus potestatem hoc operandiOr I only and Barnabas, have not we power to do this?
6. Or I only and Barnabas, have we not a right to forbear working?
9:6. Or is it only myself and Barnabas who do not have the authority to act in this way?
9:6. Or I only and Barnabas, have not we power to forbear working?
Or I only and Barnabas, have not we power to forbear working:

6: Или один я и Варнава не имеем власти не работать?
9:6  ἢ μόνος ἐγὼ καὶ βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι;
9:6. aut solus ego et Barnabas non habemus potestatem hoc operandi
Or I only and Barnabas, have not we power to do this?
9:6. Or is it only myself and Barnabas who do not have the authority to act in this way?
9:6. Or I only and Barnabas, have not we power to forbear working?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:6: Or I only and Barnabas - Have we alone of all the apostles no right to be supported by our converts? It appears from this,
1. That the apostles did not generally support themselves by their own labor.
2. That Paul and Barnabas did thus support themselves.
Some of the others probably had not a business at which they could conveniently work; but Paul and Barnabas had a trade at which they could conveniently labor wherever they came.
Albert Barnes: Notes on the Bible - 1834
9:6: Or I only and Barnabas - Paul and Barnabas had worked together as tent-makers at Corinth; Act 18:3. From this fact it had been inferred that they "knew" that they had no claim to a support.
Power to forbear working - To abstain from labor, and to receive support as others do. The question implies a strong affirmation that they had such power. The sense is, 'Why should I and Barnabas be regarded as having no right to support? Have we been less faithful than others? Have we done less? Have we given fewer evidences that we are sent by the Lord, or that God approves us in our work? Have we been less successful? Why then should we be singled out; and why should it be supposed that we are obliged to labor for our support? "Is there no other conceivable reason" why we should support ourselves than a consciousness that we have no right to support from the people with whom we labor?" It is evident from Co1 9:12, that Barnabas as well as Paul relinquished his right to a support, and labored to maintain himself. And it is manifest from the whole passage, that there was some special "spleen" ("Doddridge") against these two ministers of the gospel. What it was we know not. It might have arisen from the enmity and opposition of Judaizing teachers, who were offended at their zeal and success among the Gentiles, and who could find no other cause of complaint against them than that they chose to support themselves, and not live in idleness, or to tax the church for their support. That must have been a bad cause which was sustained by such an argument.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: Barnabas: Act 4:36, Act 11:22, Act 13:1, Act 13:2, Act 13:50, Act 14:12, Act 15:36, Act 15:37
have: Co1 4:11, Co1 4:12; Act 18:3, Act 20:34, Act 20:35; Th1 2:9; Th2 3:7-9
Geneva 1599
Or I only and Barnabas, have not we power to (f) forbear working?
(f) Not live by the works of our hands.
John Gill
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, Acts 18:3 and so he did in other places; he appeals for the truth of this to the elders of the church at Ephesus, Acts 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.
John Wesley
To forbear working - With our hands.
Robert Jamieson, A. R. Fausset and David Brown
Barnabas--long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (Acts 18:3; Acts 20:34; Th1 2:9; Th2 3:8).
9:79:7: Ո՞ ոք երբէք զինուորիցի իւրովք թոշակօք. ո՞ ոք տնկիցէ այգի՝ եւ ՚ի պտղոյ նորա ո՛չ ուտիցէ. ո՞ ոք արածիցէ խաշն՝ եւ ՚ի կաթանէ խաշինն ո՛չ ուտիցէ[3773]։ [3773] Ոմանք. Ո՞ երբէք զինուորեսցի. կամ՝ զինուորեսցէ իւ՛՛... ՚ի պտղոյ այգւոյն ո՛չ։
7 Ո՞վ երբեւէ զինուորութիւն կ’անի իր ծախսով: Ո՞վ այգի կը տնկի եւ նրա պտղից չի ուտի: Ո՞վ հօտ կ’արածացնի եւ հօտի կաթից չի խմի:
7 Ո՞վ իր ապրուստով զինուորութիւն կ’ընէ. ո՞վ այգի կը տնկէ ու անոր պտուղէն չ’ուտեր, կամ ո՞վ ոչխարներ կ’արածէ ու ոչխարներուն կաթէն չ’ուտեր։
Ո՞ ոք երբեք զինուորիցի իւրովք թոշակօք. ո՞ ոք տնկիցէ այգի, եւ ի պտղոյ նորա ոչ ուտիցէ. ո՞ ոք արածիցէ խաշն, եւ ի կաթանէ խաշինն ոչ ուտիցէ:

9:7: Ո՞ ոք երբէք զինուորիցի իւրովք թոշակօք. ո՞ ոք տնկիցէ այգի՝ եւ ՚ի պտղոյ նորա ո՛չ ուտիցէ. ո՞ ոք արածիցէ խաշն՝ եւ ՚ի կաթանէ խաշինն ո՛չ ուտիցէ[3773]։
[3773] Ոմանք. Ո՞ երբէք զինուորեսցի. կամ՝ զինուորեսցէ իւ՛՛... ՚ի պտղոյ այգւոյն ո՛չ։
7 Ո՞վ երբեւէ զինուորութիւն կ’անի իր ծախսով: Ո՞վ այգի կը տնկի եւ նրա պտղից չի ուտի: Ո՞վ հօտ կ’արածացնի եւ հօտի կաթից չի խմի:
7 Ո՞վ իր ապրուստով զինուորութիւն կ’ընէ. ո՞վ այգի կը տնկէ ու անոր պտուղէն չ’ուտեր, կամ ո՞վ ոչխարներ կ’արածէ ու ոչխարներուն կաթէն չ’ուտեր։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: Какой воин служит когда-либо на своем содержании? Кто, насадив виноград, не ест плодов его? Кто, пася стадо, не ест молока от стада?
9:7  τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; ἢ τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει;
9:7. τίς (What-one) στρατεύεται ( it-amasseth-of ) ἰδίοις ( unto-private-belonged ) ὀψωνίοις (unto-provisionlets) ποτέ; (whither-also?"τίς (What-one) φυτεύει (it-planteth-of) ἀμπελῶνα (to-a-vining) καὶ (and) τὸν (to-the-one) καρπὸν (to-a-fruit) αὐτοῦ (of-it) οὐκ (not) ἐσθίει; (it-eat-belongeth?"[ἢ] "[Or]"τίς (what-one) ποιμαίνει (it-shepherdeth) ποίμνην (to-a-shepherding) καὶ (and) ἐκ (out) τοῦ (of-the-one) γάλακτος (of-a-milk) τῆς (of-the-one) ποίμνης (of-a-shepherding) οὐκ (not) ἐσθίει; (it-eat-belongeth?"
9:7. quis militat suis stipendiis umquam quis plantat vineam et fructum eius non edit quis pascit gregem et de lacte gregis non manducatWho serveth as a soldier, at any time, at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth the flock and eateth not of the milk of the flock?
7. What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
9:7. Who has ever served as a soldier and paid his own stipend? Who plants a vineyard and does not eat from its produce? Who pastures a flock and does not drink from the milk of the flock?
9:7. Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock:

7: Какой воин служит когда-либо на своем содержании? Кто, насадив виноград, не ест плодов его? Кто, пася стадо, не ест молока от стада?
9:7  τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; ἢ τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει;
9:7. quis militat suis stipendiis umquam quis plantat vineam et fructum eius non edit quis pascit gregem et de lacte gregis non manducat
Who serveth as a soldier, at any time, at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth the flock and eateth not of the milk of the flock?
9:7. Who has ever served as a soldier and paid his own stipend? Who plants a vineyard and does not eat from its produce? Who pastures a flock and does not drink from the milk of the flock?
9:7. Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ту же мысль о своем праве на содержание Ап. подтверждает ссылкою на обычай, повсюду соблюдаемый, по которому воин получает содержание, виноградарь - доход с виноградника и пастух пользуется молоком от своего стада. Примеры эти Ап. выбрал, вероятно, потому, что народ Божий часто изображался у пророков под образами войска, виноградника и стада.
Adam Clarke: Commentary on the Bible - 1831
9:7: Who goeth a warfare - at his own charges? - These questions, which are all supposed from the necessity and propriety of the cases to be answered in the affirmative, tend more forcibly to point out that the common sense of man joins with the providence of God in showing the propriety of every man living by the fruits of his labor. The first question applies particularly to the case of the apostle, τις στρατευεται ιδιοις οψωνιοις· Does a soldier provide his own victuals? Οψωνιον is used to express the military pay or wages, by the Greek writers; for the Roman soldiers were paid not only in money but in victuals; and hence corn was usually distributed among them. See on Luk 3:14 (note).
Albert Barnes: Notes on the Bible - 1834
9:7: Who goeth a warfare ... - Paul now proceeds to illustrate the right which he knew ministers had to a support Co1 9:7-14, and then to show the reason why he had not availed himself of that right; Co1 9:15-23. The right he illustrates from the nature of the case Co1 9:7, Co1 9:11; from the authority of Scripture Co1 9:8-10; from the example of the priests under the Jewish law Co1 9:18; and from the authority of Jesus Christ; Co1 9:14. In this verse (7th) the right is enforced by the nature of the case, and by three illustrations. The first is, the right of a soldier or warrior to his wages. The Christian ministry is compared to a warfare, and the Christian minister to a soldier; compare Ti1 1:18. The soldier had a right to receive pay from him who employed him. He did not go at his own expense. This was a matter of common equity; and on this principle all acted who enlisted as soldiers.
So Paul says it is but equitable also that the soldier of the Lord Jesus should be sustained, and should not be required to support himself. And why, we may ask, should he be, any more than the man who devotes his strength, and time, and talents to the defense of his country? The work of the ministry is as arduous, and as self-denying, and perhaps as dangerous, as the work of a soldier; and common justice, therefore, demands that he who devotes his youth, and health and life to it, for the benefit of others should have a competent support. Why should not he receive a competent support who seeks to save people, as well as he who lives to destroy them? Why not he who endeavors to recover them to God, and make them pure and happy, as well as he who lives to destroy life, and pour out human blood, and to fill the air with the shrieks of new made widows and orphans? Or why not he who seeks, though in another mode, to defend the great interests of his country, and to maintain the interests of justice, truth, and mercy, for the benefit of mankind, as well as he who is willing in the tented field to spend his time, or exhaust his health and life in protecting the rights of the nation?
At his own charges - His own expense. On the meaning of the word "charges" (ὀψωνίοις opsō niois) see the note at Luk 3:14; compare Rom 6:23; Co2 11:8. The word does not occur elsewhere in the New Testament.
Who planteth a vineyard ... - This is the second illustration from the nature of the case, to show that ministers of the gospel have a right to support. The argument is this: 'It is reasonable that those who labor should have a fair compensation. A man who plants a vineyard does not expect to labor for nothing; he expects support from that labor, and looks for it from the vineyard. The vineyard owes its beauty, growth, and productiveness to him. It is reasonable, therefore, that from that vineyard he should receive a support, as a compensation for his toil. So we labor for your welfare. You derive advantage from our toil. We spend our time, and strength, and talent for your benefit; and it is reasonable that we should be supported while we thus labor for your good." The church of God is often compared to "a vineyard;" and this adds to the beauty of this illustration; see Isa 5:1-4; see the notes at Luk 20:9-16.
Who feedeth a flock ... - This is the third illustration drawn from the nature of the case, to show that ministers have a right to support. The word "feedeth" (ποιμαίνει poimainei) denotes not only to "feed," but to guard, protect, defend, as a shepherd does his flock; see the notes at Joh 21:15-17. "The wages of the shepherds in the East do not consist of ready money, but in a part of the milk of the flocks which they tend. Thus, Spon says of the shepherds in modern Greece, "These shepherds are poor Albanians, who feed the cattle, and live in huts built of rushes; they have a tenth part of the milk and of the lambs which is their whole wages; the cattle belong to the Turks." The shepherds in Ethiopia, also, according to Alvarez, have no pay except the milk and butter which they obtain from the cows, and on which they and their families subsist" - Rosenmuller. The church is often compared to a flock; see the note at Joh 10:1 ff.
The argument here is this: "A shepherd spends his days and nights in guarding his folds. He leads his flock to green pastures, he conducts them to still waters (compare Psa 23:2); he defends them from enemies; he guards the young, the sick, the feeble, etc. He spends his time in protecting it and providing for it. He expects support, when in the wilderness or in the pastures, mainly from the milk which the flock should furnish. He labors for their comfort; and it is proper that he should derive a maintenance from them, and he has a right to it. So the minister of the gospel watches for the good of souls. He devotes his time, strength, learning, talents, to their welfare. He instructs, guides, directs, defends; he endeavors to guard them against their spiritual enemies, and to lead them in the path of comfort and peace. He lives to instruct the ignorant; to warn and secure those who are in danger; to guide the perplexed; to reclaim the wandering; to comfort; the afflicted; to bind up the broken in heart; to attend on the sick; to be an example and an instructor to the young; and to be a counsellor and a pattern to all. As he labors for their good, it is no more than equal and right that they should minister to his temporal needs, and compensate him for his efforts to promote their happiness and salvation. And can anyone say that this is not right and just?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: goeth: Co2 10:4, Co2 10:5; Ti1 1:18, Ti1 6:12; Ti2 2:3, Ti2 2:4, Ti2 4:7
planteth: Co1 3:6-8; Deu 20:6; Pro 27:18; Sol 8:12
or: Jer 23:2, Jer 23:3; Joh 21:15-17; Act 20:28; Pe1 5:2
eateth not of the milk: Pro 27:27; Isa 7:22
Geneva 1599
(5) Who (g) goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
(5) That he may not seem to burden the apostles, he shows that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labours, and shepherds by that which comes of their flocks.
(g) Goes to warfare?
John Gill
Who goeth a warfare any time at his own charges?.... Some people have done so, as did the Habessines (e), and the ancient Romans (f); though before the apostle wrote this, the senate had made an act, that the soldiers should have a stipend from the public; and this being now so common, and universally obtaining everywhere, the apostle puts the question he does; and his meaning is, that since ministers of the Gospel are the good soldiers of Jesus Christ, and are engaged in a warfare state, in fighting the good fight of faith, against his enemies, and those of his church, it is but reasonable that their charges should be bore, and they maintained at the public expense:
who planteth a vineyard, and eateth not of the fruit thereof? The church of Christ is a vineyard, it is often so called in Scripture; ministers are planters, vinedressers, and labourers in it; and as the mystical Solomon, the owner of the vineyard, ought to have his thousand, the cultivators of it, the keepers of the fruit, should have their two hundred, Song 8:12
Or who feedeth a flock, and eateth not of the milk of the flock? The churches of Christ are compared to flocks of sheep; the ministers of the word are pastors, or shepherds, who have the care and oversight of them, and feed them with knowledge and understanding; and it is but right and just that they enjoy the fruit of their labours, and have a proper and suitable maintenance, as it is that he who feeds a flock should eat of the milk which that produces.
(e) Ludolph. Hist. Ethiop. l. 2. c. 14. (f) Liv. Hist. l. 4. prope finem. Alex. ab Alex. Genial. Dier. l. 6. c. 22.
Robert Jamieson, A. R. Fausset and David Brown
The minister is spiritually a soldier (Ti2 2:3), a vine-dresser (1Cor 3:6-8; Song 1:6), and a shepherd (1Pet 5:2, 1Pet 5:4).
of the fruit--The oldest manuscripts omit "of."
9:89:8: Մի՛թէ ըստ մարդկութեա՞ն խօսիցիմ զայս. կամ թէ եւ օրէնքն զսոյն ո՞չ ասիցեն[3774]։ [3774] Ոմանք. Միթէ օրէնքն զսոյն ոչ ասացին։
8 Միթէ մարդկայնօրէ՞ն եմ ասում այս բանը. կամ թէ՝ օրէնքն էլ այս նոյնը չի՞ ասում:
8 Միթէ մարդկօրէ՞ն կ’ըսեմ այս բաները, կամ չէ՞ որ օրէնքն ալ նոյնը կ’ըսէ։
Միթէ ըստ մարդկութեա՞ն խօսիցիմ զայս. կամ թէ եւ օրէնքն զսոյն ո՞չ ասիցեն:

9:8: Մի՛թէ ըստ մարդկութեա՞ն խօսիցիմ զայս. կամ թէ եւ օրէնքն զսոյն ո՞չ ասիցեն[3774]։
[3774] Ոմանք. Միթէ օրէնքն զսոյն ոչ ասացին։
8 Միթէ մարդկայնօրէ՞ն եմ ասում այս բանը. կամ թէ՝ օրէնքն էլ այս նոյնը չի՞ ասում:
8 Միթէ մարդկօրէ՞ն կ’ըսեմ այս բաները, կամ չէ՞ որ օրէնքն ալ նոյնը կ’ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: По человеческому ли только [рассуждению] я это говорю? Не то же ли говорит и закон?
9:8  μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ, ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει;
9:8. Μὴ (Lest) κατὰ (down) ἄνθρωπον (to-a-mankind) ταῦτα (to-the-ones-these) λαλῶ, (I-speak-unto,"ἢ (or) καὶ (and) ὁ (the-one) νόμος (a-parcelee) ταῦτα (to-the-ones-these) οὐ (not) λέγει; (it-fortheth?"
9:8. numquid secundum hominem haec dico an et lex haec non dicitSpeak I these things according to man? Or doth not the law also say; these things?
8. Do I speak these things after the manner of men? or saith not the law also the same?
9:8. Am I saying these things according to man? Or does the law not also say these things?
9:8. Say I these things as a man? or saith not the law the same also?
Say I these things as a man? or saith not the law the same also:

8: По человеческому ли только [рассуждению] я это говорю? Не то же ли говорит и закон?
9:8  μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ, ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει;
9:8. numquid secundum hominem haec dico an et lex haec non dicit
Speak I these things according to man? Or doth not the law also say; these things?
9:8. Am I saying these things according to man? Or does the law not also say these things?
9:8. Say I these things as a man? or saith not the law the same also?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Эта ссылка на общераспространенный обычай здесь подкрепляется указанием на божественное право или на закон Моисеев. - Вола молотящего. Пшеница на востоке молотилась так, что по разложенным снопам гоняли лошадь или быка, которые копытами своими и выбивали зерна из колосьев или же запрягали животное в небольшую телегу, в которой стоял работник и правил волом. - О волах ли печется Бог? Давая означенный выше закон, Бог, собственно, заботился не о животных, которым Он всегда мог послать пищу от Себя. Он хотел этим пробудить в евреях добрые чувства по отношению к их работникам. Если уже - должны были сказать себе евреи - о волах Господь так заботится и учить нас быть к ним добрыми, то насколько более Он обязывает нас быть добрыми по отношению к разумно-свободным существам, работающим на нас?!
Adam Clarke: Commentary on the Bible - 1831
9:8: Say I these things as a man? - Is this only human reasoning? or does not God say in effect the same things? See note on Rom 6:19.
Albert Barnes: Notes on the Bible - 1834
9:8: Say I these things as a man? - Do I speak this on my own authority, or without the sanction of God? Is not this, which appears to be so reasonable and equitable, also supported by the authority of God?
Or saith not the law the same also? - The Law of Moses, to which the "Jewish" part of the church at Corinth - which probably had mainly urged these objections - professed to bow with deference. Paul was accustomed, especially in arguing with the Jews, to derive his proofs from the Old Testament. In the pRev_ious verse he had shown that it was equitable that ministers of the gospel should be supported. In this and the following verses he shows that the same principle was recognized and acted on under the Jewish dispensation. He does not mean to say, by this example of the ox treading out the grain, that the law as given by Moses referred to the Christian ministry; but that the principle there was settled that the laborer should have a support, and that a suitable provision should not be withheld even from an ox; and if God so regarded the welfare of a brute when laboring, it was much more reasonable to suppose that he would require a suitable provision to be made for the ministers of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: as: Co1 7:40; Rom 6:19; Th1 2:13, Th1 4:8
or: Co1 14:34; Isa 8:20; Rom 3:31
Geneva 1599
(6) Say I these things (h) as a man? or saith not the law the same also?
(6) Secondly, he brings forth the authority of God's institution by an argument of comparison.
(h) Have I not better ground than the common custom of men?
John Gill
Say I these things as a man?.... After the manner of men, reasoning from things common among men, and obvious to everyone's observation:
or saith not the law the same also? As the subject the apostle is upon was capable of being illustrated and confirmed by instances common unto, and easy of observation among men; so it might be supported by divine authority; it was not only a clear point from the reason of things, but was certain by the law of God.
John Wesley
Do I speak as a man - Barely on the authority of human reason? Does not God also say, in effect, the same thing? The ox that treadeth out the corn - This was the custom in Judea, and many eastern nations. In several of them it is retained still. And at this day, horses tread out the corn in some parts of Germany.
Robert Jamieson, A. R. Fausset and David Brown
as a man--I speak thus not merely according to human judgment, but with the sanction of the divine law also.
9:99:9: ՚Ի Մովսիսի իսկ օրէնսն գրեալ է. Ո՛չ կապեսցես զցռո՛ւկ եզին կալոտւոյ։ Միթէ՝ զեզա՞նց ինչ փո՞յթ էր Աստուծոյ[3775]։ [3775] Ոմանք. ՚Ի Մովսէսի իսկ յօրէնս գր՛՛։
9 Մովսէսի իսկ օրէնքում գրուած է. «Կալում աշխատող եզան դունչը չկապես»[41]: Միթէ միայն եզների՞ համար էր հոգ անում Աստուած:[41] Երկրորդ Օրէնք 25. 4:
9 Քանզի Մովսէսին օրէնքին մէջ ալ գրուած է. «Կալին մէջ աշխատող եզին դունչը մի՛ կապեր»։ Միթէ Աստուած միայն եզե՞րը կը հոգայ.
Ի Մովսիսի իսկ յօրէնսն գրեալ է. Ոչ կապեսցես զցռուկ եզին կալոտւոյ: Միթէ զեզա՞նց ինչ փոյթ էր Աստուծոյ:

9:9: ՚Ի Մովսիսի իսկ օրէնսն գրեալ է. Ո՛չ կապեսցես զցռո՛ւկ եզին կալոտւոյ։ Միթէ՝ զեզա՞նց ինչ փո՞յթ էր Աստուծոյ[3775]։
[3775] Ոմանք. ՚Ի Մովսէսի իսկ յօրէնս գր՛՛։
9 Մովսէսի իսկ օրէնքում գրուած է. «Կալում աշխատող եզան դունչը չկապես»[41]: Միթէ միայն եզների՞ համար էր հոգ անում Աստուած:
[41] Երկրորդ Օրէնք 25. 4:
9 Քանզի Մովսէսին օրէնքին մէջ ալ գրուած է. «Կալին մէջ աշխատող եզին դունչը մի՛ կապեր»։ Միթէ Աստուած միայն եզե՞րը կը հոգայ.
zohrab-1805▾ eastern-1994▾ western am▾
9:99: Ибо в Моисеевом законе написано: не заграждай рта у вола молотящего. О волах ли печется Бог?
9:9  ἐν γὰρ τῶ μωϊσέως νόμῳ γέγραπται, οὐ κημώσεις βοῦν ἀλοῶντα. μὴ τῶν βοῶν μέλει τῶ θεῶ;
9:9. ἐν (In) γὰρ (therefore) τῷ (unto-the-one) Μωυσέως (of-a-Mouseus) νόμῳ (unto-a-parcelee) γέγραπται (it-had-come-to-be-scribed," Οὐ ( Not ) φιμώσεις ( thou-shall-en-muzzle ) βοῦν ( to-an-ox ) ἀλοῶντα . ( to-threshing-unto ) μὴ (Lest) τῶν (of-the-ones) βοῶν (of-oxen) μέλει (it-concerneth) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"
9:9. scriptum est enim in lege Mosi non alligabis os bovi trituranti numquid de bubus cura est DeoFor it is written in the law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
9. For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth,
9:9. For it is written in the law of Moses: “You shall not bind the mouth of an ox, while it is treading out the grain.” Is God here concerned with the oxen?
9:9. For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen:

9: Ибо в Моисеевом законе написано: не заграждай рта у вола молотящего. О волах ли печется Бог?
9:9  ἐν γὰρ τῶ μωϊσέως νόμῳ γέγραπται, οὐ κημώσεις βοῦν ἀλοῶντα. μὴ τῶν βοῶν μέλει τῶ θεῶ;
9:9. scriptum est enim in lege Mosi non alligabis os bovi trituranti numquid de bubus cura est Deo
For it is written in the law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
9:9. For it is written in the law of Moses: “You shall not bind the mouth of an ox, while it is treading out the grain.” Is God here concerned with the oxen?
9:9. For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:9: 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.
Albert Barnes: Notes on the Bible - 1834
9:9: For it is written - Deu 25:4.
In the law of Moses - See the note at Luk 24:44.
Thou shalt not muzzle the mouth ... - To muzzle means, "to bind the mouth; to fasten the mouth to pRev_ent eating or biting" - Webster. This was done either by passing straps around the mouth, or by placing, as is now sometimes done, a small "basket" over the mouth, fastened by straps to the horns of the animal, so as to pRev_ent its eating, but not to impede its breathing freely. This was an instance of the humanity of the laws of Moses. The idea is, that the ox should not be pRev_ented from eating when it was in the midst of food; and that as it labored for its owner, it was entitled to support; and there was a propriety that it should be permitted to partake of the grain which it was threshing.
That treadeth ... - This was one of the common modes of threshing in the east, as it is with us; see the note and illustration on Mat 3:12.
The corn - The "grain," of any kind; wheat, rye, barley, etc. Maize, to which we apply the word "corn," was then unknown; see the note at Mat 12:1.
Doth God take care for oxen? - Doth God take care for oxen only? Or is not this rather "a principle" which shows God's care for all that labor, and the humanity and equity of his laws? And if he is so solicitous about the welfare of brutes as to frame an express law in their behalf, is it not to be presumed that the same "principle" of humanity and equity will run through all his dealings and requirements? The apostle does not mean to deny that God does take care for oxen, for the very law was proof that he did; but he means to ask whether it is to be supposed that God would regard the comfort of oxen and not of people also? Whether we are not to suppose that the same principle would apply also to those who labor in the service of God? He uses this passage, therefore, not as originally having reference to people, or to ministers of the gospel, which cannot be; but as establishing a general "principle" in regard to the equity and humanity of the divine laws; and as thus showing that the spirit of the law of God would lead to the conclusion that God intended that the laborer everywhere should have a competent support.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: Thou: Deu 25:4; Ti1 5:18
Doth: Num 22:28-35; Deu 5:14; Psa 104:27, Psa 145:15, Psa 145:16, Psa 147:8, Psa 147:9; Jon 4:11; Mat 6:26-30; Luk 12:24-28
Geneva 1599
For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for (i) oxen?
(i) Was it God's proper intention to provide for oxen, when he made this law? For there is not the smallest thing in the world, but that God has a concern for.
John Gill
For it is written in the law of Moses,.... Deut 25:4
Thou shalt not muzzle the mouth of the ox that treadeth out the corn. The manner of threshing, or beating out the corn among the Jews, was not the same with ours; it was not done by the flail, at least not always, but by the means of oxen; and by these not only treading upon it to and fro, but drawing a wooden instrument after them, the bottom of which was stuck with iron teeth, and the top of it filled with stones, to press it down close by the weight thereof; the sheaves put in proper form, the oxen were led to and fro upon them, drawing this threshing instrument after them, by which means the grain was separated from the husk and ear (g); see Is 41:15 The learned Beckius (h) has given us a figure of this instrument, and the manner of using it: now according to this law, whilst the ox was thus employed, its mouth was not to be muzzled, but it might freely eat of the corn it trod upon, excepting, the Jews say (i), what was dedicated to sacred uses. They give many rules relating to this law, and particularly observe, that it is to be extended to all sorts of creatures, as well as the ox, and to all sorts of business (k); and that what is said of the ox, is much more to be observed with respect to men (l); and which agrees with the apostle's reasoning here:
doth God take care for oxen? yes, he does, and for creatures of less importance than they, even the fowls of the air, and the most worthless of them, sparrows, two of which are sold for a farthing; but not for them only, nor principally, but chiefly for men.
(g) Ben Melec. in 2 Sam. xii. 31. & Jarchi in Isa. xli. 1, 5. (h) Not. in Targum in 1 Chron. xx. 3. p. 210. Vid. Surenhusii Biblos Kattallages, p. 535. (i) Maimon. & Bartenora in Misn. Meilah, c. sect. 6. & Trumot, c. 9. sect. 3. (k) Jarchi in loc. Maimon. Hilch. Shecirot, c. 13. sect. 1, 2, 3. Moses Kotsensis Mitzot Tora, pr. neg. 184. & affirm. 91. (l) T. Bab. Bava Metzia, fol. 88. 2.
John Wesley
Doth God - In this direction. Take care for oxen - Only? Hath he not a farther meaning? And so undoubtedly he hath in all the other Mosaic laws of this kind.
Robert Jamieson, A. R. Fausset and David Brown
ox . . . treadeth . . . corn-- (Deut 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 (Ps 36:6; Mt 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.
9:109:10: Ոչ ապաքէն վասն մե՛ր ասէ. քանզի վասն մե՛ր գրեցաւ. զի յուսո՛վ պարտի որ սերմանէն՝ սերմանել. եւ որ կասուն՝ յուսո՛վ վայելել[3776]։ [3776] Օրինակ մի. Վասն մեր իսկ գր՛՛։
10 Չէ՞ որ մեզ համար է ասում. քանի որ մեզ համար գրուեց այդ. ով վարուցանք է անում, պէտք է յոյսով վարուցանք անի, եւ ով կալսում է՝ վայելելու յոյսով:
10 Չէ՞ որ մասնաւորաբար մեզի համար կ’ըսէ. վասն զի մեզի համար գրուեցաւ. որովհետեւ ան որ կը հերկէ՝ պէտք է որ յոյսով հերկէ եւ ան որ ցորենը կը ծեծէ՝ պէտք է որ վայլելու յոյսով* ընէ։
Ո՞չ ապաքէն վասն մեր ասէ, քանզի վասն մեր գրեցաւ. զի յուսով պարտի որ սերմանէն` սերմանել, եւ որ կասուն` յուսով վայելել:

9:10: Ոչ ապաքէն վասն մե՛ր ասէ. քանզի վասն մե՛ր գրեցաւ. զի յուսո՛վ պարտի որ սերմանէն՝ սերմանել. եւ որ կասուն՝ յուսո՛վ վայելել[3776]։
[3776] Օրինակ մի. Վասն մեր իսկ գր՛՛։
10 Չէ՞ որ մեզ համար է ասում. քանի որ մեզ համար գրուեց այդ. ով վարուցանք է անում, պէտք է յոյսով վարուցանք անի, եւ ով կալսում է՝ վայելելու յոյսով:
10 Չէ՞ որ մասնաւորաբար մեզի համար կ’ըսէ. վասն զի մեզի համար գրուեցաւ. որովհետեւ ան որ կը հերկէ՝ պէտք է որ յոյսով հերկէ եւ ան որ ցորենը կը ծեծէ՝ պէտք է որ վայլելու յոյսով* ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: Или, конечно, для нас говорится? Так, для нас это написано; ибо, кто пашет, должен пахать с надеждою, и кто молотит, [должен молотить] с надеждою получить ожидаемое.
9:10  ἢ δι᾽ ἡμᾶς πάντως λέγει; δι᾽ ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπ᾽ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ᾽ ἐλπίδι τοῦ μετέχειν.
9:10. ἢ (or) δι' (through) ἡμᾶς (to-us) πάντως (unto-all) λέγει; (it-fortheth?"δι' (Through) ἡμᾶς (to-us) γὰρ (therefore) ἐγράφη, (it-had-been-scribed,"ὅτι (To-which-a-one) ὀφείλει (it-debteth) ἐπ' (upon) ἐλπίδι (unto-an-expectation,"ὁ (the-one) ἀροτριῶν (aerate-belonging-unto,"ἀροτριᾷν, (to-aerate-belong-unto,"καὶ (and) ὁ (the-one) ἀλοῶν (threshing-unto) ἐπ' (upon) ἐλπίδι (unto-an-expectation) τοῦ (of-the-one) μετέχειν. (to-hold-with)
9:10. an propter nos utique dicit nam propter nos scripta sunt quoniam debet in spe qui arat arare et qui triturat in spe fructus percipiendiOr doth he say this indeed for our sakes? For these things are written for our sakes: that he that plougheth, should plough in hope and he that thrasheth, in hope to receive fruit.
10. or saith he it altogether for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, in hope of partaking.
9:10. Or is he saying this, indeed, for our sake? These things were written specifically for us, because he who plows, ought to plow in hope, and he who threshes, too, in hope of receiving the produce.
9:10. Or saith he [it] altogether for our sakes? For our sakes, no doubt, [this] is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
Or saith he [it] altogether for our sakes? For our sakes, no doubt, [this] is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope:

10: Или, конечно, для нас говорится? Так, для нас это написано; ибо, кто пашет, должен пахать с надеждою, и кто молотит, [должен молотить] с надеждою получить ожидаемое.
9:10  ἢ δι᾽ ἡμᾶς πάντως λέγει; δι᾽ ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπ᾽ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ᾽ ἐλπίδι τοῦ μετέχειν.
9:10. an propter nos utique dicit nam propter nos scripta sunt quoniam debet in spe qui arat arare et qui triturat in spe fructus percipiendi
Or doth he say this indeed for our sakes? For these things are written for our sakes: that he that plougheth, should plough in hope and he that thrasheth, in hope to receive fruit.
9:10. Or is he saying this, indeed, for our sake? These things were written specifically for us, because he who plows, ought to plow in hope, and he who threshes, too, in hope of receiving the produce.
9:10. Or saith he [it] altogether for our sakes? For our sakes, no doubt, [this] is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Или, конечно, для нас говорится? Лучше перевести так: "или - если невозможно допустить, чтобы Бог говорил ради волов - не ради ли нас в полном смысле этого слова (pantwV) сказал это (Бог)?" - Ради нас - т. е. для того, чтобы установить между вами, людьми, правильные отношения [Впрочем, Ап. ни слова не говорит о том, чтобы вышеизложенный закон о воле молотящем не имел и прямого отношения к животным. Он признает и буквальный смысл заповеди, но выводит из нее высшую заповедь - о снисхождении и справедливости к людям..]. Некоторые толкователи относят это выражение только к проповедникам Евангелия, но Ап. ясно противополагает волам не апостолов, а людей вообще. - Ибо кто молотит... это вторая половина стиха читается в разных кодексах различно. По александрийским рукописям, а также по Ватиканскому и Синайскому кодексу нужно перевести это место так, как передано в русском переводе. Но с этим чтением согласиться трудно, потому что в нем обе работы - пахота и молотьба - уравниваются между собою, тогда как в Св. Писании первая представляется очень тяжелою, а вторая - легкою и составляющею часть работ по собиранию хлеба, как бы являющеюся праздником для труженика-пахаря (ср. Пс CXXV:5, 6). Поэтому лучше принять здесь чтение других, греко-латинских, древних рукописей как более отвечающее мысли Апостола, т. е. переводить так: "кто пашет, должен пахать с надеждою (она подкрепляет пахаря в его тяжелой работе) на то, что он при молотьбе не останется без награды" (как это случилось бы, если бы ему, как волу, был завязан мешком рот). В отношении к молотильщику выражение "с надеждою" в самом деле является совершенно неподходящим, потому что молотьба - дело верное, не то что посев, который может и не дать плода...
Adam Clarke: Commentary on the Bible - 1831
9:10: And he that thresheth in hope should be partaker of his hope - Instead of ὁ αλοων της ελπιδος αυτου μετεχειν, επ' ελπιδι, many of the best MSS. and versions read the passage thus: ὁ αλοων επ' ελπιδι του μετεχειν· And he who thresheth in hope of partaking. "The words της ελπιδος, which are omitted by the above, are," says Bp. Pearce, "superfluous, if not wrong; for men do not live in hope to partake of their hope, but to partake of what was the object and end of their hope. When these words are left out, the former and latter sentence will be both of a piece, and more resembling each other: for μετεχειν may be understood after the first επ' ελπιδι, as well as after the last." Griesbach has left the words in question out of the text.
Albert Barnes: Notes on the Bible - 1834
9:10: Or saith he it altogether for our sakes? - The word "altogether" (πάντως pantō s) cannot mean that this was the "sole" and "only" design of the law, to teach that ministers of the gospel were entitled to support; for:
(1) This would be directly contrary to the law itself, which had some direct and undoubted reference to oxen;
(2) The scope of the argument here does not require this interpretation, since the whole object will be met by supposing that this settled a "principle" of humanity and equity in the divine law, according to which it was "proper" that ministers should have a support; and,
(3) The word "altogether" (πάντως pantō s) does not of necessity require this interpretation. It may be rendered "chiefly, mainly, principally, or doubtless;" Luk 4:23, "Ye will 'surely' (πάντως pantō s certainly, surely, doubtless) say unto me this proverb," etc.; Act 18:21, "I must 'by all means' (πάντως pantō s, certainly, surely) keep this feast; Act 21:22, "The multitude 'must needs' (πάντως pantō s, will certainly, surely, inevitably) come together," etc.; Act 28:4, "'No doubt' (πάντως pantō s) this man is a murderer," etc. The word here, therefore, means that the "principle" stated in the law about the oxen was so broad and humane, that it might "certainly, surely, particularly" be regarded as applicable to the case under consideration. An important and material argument might be drawn from it; an argument from the less to the greater. The precept enjoined justice, equity, humanity; and that was more applicable to the case of the ministers of the gospel than to the case of oxen.
For our sakes ... - To show that the laws and requirements of God are humane, kind, and equitable; not that Moses had Paul or any other minister in his eye, but the "principle" was one that applied particularly to this case.
That he that ploweth ... - The Greek in this place would be more literally and more properly rendered, "For (ὅτι hoti) he that ploweth ought (ὀφείλει opheilei) to plow in hope;" that is, in hope of reaping a harvest, or of obtaining success in his labors; and the sense is, "The man who cultivates the earth, in order that he may be excited to industry and diligence, ought to have a reasonable prospect that he shall himself be permitted to enjoy the fruit of his labors. This is the case with those who do plow; and if this should be the case with those who cultivate the earth, it is as certainly reasonable that those who labor in God's husbandry, and who devote their strength to his service, should be encouraged with a reasonable prospect of success and support."
And that he that thresheth ... - This sentence, in the Greek, is very elliptical and obscure; but the sense is, evidently, "He that thresheth 'ought' to partake of his hope;" that is, of the fruits of his hope, or of the result of his labor. It is fair and right that he should enjoy the fruits of his toil. So in God's husbandry; it is right and proper that they who toil for the advancement of his cause should be supported and rewarded." The same sentiment is expressed in Ti2 2:6, "The husbandman that laboreth must be first partaker of the fruits."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: For: Mat 24:22; Rom 15:4; Co2 4:15
that ploweth: Co1 3:9; Luk 17:7, Luk 17:8; Joh 4:35-38; Ti2 2:6
John Gill
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 Deut 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 Ezek 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.
John Wesley
He who ploweth ought to plow in hope - Of reaping. This seems to be a proverbial expression. And he that thresheth in hope - Ought not to be disappointed, ought to eat the fruit of his labours. And ought they who labour in God's husbandry. Deut 25:4
Robert Jamieson, A. R. Fausset and David Brown
altogether--Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. GROTIUS, however, translates, "mainly" or "especially," instead of altogether.
that--"meaning that" [ALFORD]; literally, "because."
should plough--ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration.
he that thresheth in hope should be partaker of his hope--The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare 1Cor 3:6, 1Cor 3:9); "he that thresheth," the minister who tends a church already planted.
9:119:11: Եթէ մեք ՚ի ձեզ զհոգեւորսն սերմանեցաք, մե՛ծ ինչ է, եթէ ՚ի ձէնջ զմարմնաւո՛րսդ հնձիցեմք[3777]։ [3777] Ոմանք. Զհոգեւորն սերմա՛՛։
11 Եթէ մենք ձեր մէջ հոգեւոր բաներ սերմանեցինք, մեծ բա՞ն է, եթէ ձեզնից մարմնաւոր բաներ հնձենք:
11 Եթէ մենք ձեզի հոգեւոր բաներ սերմանեցինք, մե՞ծ բան է՝ եթէ ձեզմէ մարմնաւոր բաներ հնձենք։
Եթէ մեք ի ձեզ զհոգեւորսն սերմանեցաք, մեծ ի՞նչ է եթէ ի ձէնջ զմարմնաւորսդ հնձիցեմք:

9:11: Եթէ մեք ՚ի ձեզ զհոգեւորսն սերմանեցաք, մե՛ծ ինչ է, եթէ ՚ի ձէնջ զմարմնաւո՛րսդ հնձիցեմք[3777]։
[3777] Ոմանք. Զհոգեւորն սերմա՛՛։
11 Եթէ մենք ձեր մէջ հոգեւոր բաներ սերմանեցինք, մեծ բա՞ն է, եթէ ձեզնից մարմնաւոր բաներ հնձենք:
11 Եթէ մենք ձեզի հոգեւոր բաներ սերմանեցինք, մե՞ծ բան է՝ եթէ ձեզմէ մարմնաւոր բաներ հնձենք։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Если мы посеяли в вас духовное, велико ли то, если пожнем у вас телесное?
9:11  εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν;
9:11. Εἰ (If) ἡμεῖς (we) ὑμῖν (unto-ye) τὰ (to-the-ones) πνευματικὰ ( to-currenting-to-belonged-of ) ἐσπείραμεν, (we-whorled,"μέγα (great) εἰ (if) ἡμεῖς (we) ὑμῶν (of-ye) τὰ (to-the-ones) σαρκικὰ ( to-flesh-belonged-of ) θερίσομεν; (we-shall-summer-to?"
9:11. si nos vobis spiritalia seminavimus magnum est si nos carnalia vestra metamusIf we have sown unto you spiritual things, is it a great matter if we reap your carnal things?
11. If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?
9:11. If we have sown spiritual things in you, is it important if we harvest from your worldly things?
9:11. If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things?
If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things:

11: Если мы посеяли в вас духовное, велико ли то, если пожнем у вас телесное?
9:11  εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν;
9:11. si nos vobis spiritalia seminavimus magnum est si nos carnalia vestra metamus
If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?
9:11. If we have sown spiritual things in you, is it important if we harvest from your worldly things?
9:11. If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ап. прилагает теперь пример из жизни земледельца к самому себе и своим сотрудникам. Но он выставляет при этом коринфянам на вид, что они даже не могут достаточно вознаградить его за его деятельность, потому что его дело - духовное, а содержание, какое они должны были ему дать, - дело плотское. След., не может быть какой-либо особой притязательности в том, что Ап. высказывает свои права на содержание, которое должно ему идти от Коринфской Церкви: это - такая малость по сравнению с тем, что дал коринфянам Ап. Павел...
Adam Clarke: Commentary on the Bible - 1831
9:11: If we have sown unto you spiritual things - If we have been the means of bringing you into a state of salvation by the Divine doctrines which we have preached unto you, is it too much for us to expect a temporal support then we give ourselves up entirely to this work? Every man who preaches the Gospel has a right to his own support and that of his family while thus employed.
Albert Barnes: Notes on the Bible - 1834
9:11: If we have sown unto you spiritual things - If we have been the means of imparting to you the gospel, and bestowing upon you its high hopes and privileges; see the note at Rom 15:27. The figure of "sowing," to denote the preaching of the gospel, is not unfrequently employed in the Scriptures; see Joh 4:37, and the parable of the sower, Mat 13:3 ff.
Is it a great thing ... - See the note at Rom 15:27. Is it to be regarded as unequal, unjust, or burdensome? Is it to be supposed that we are receiving that for which we have not rendered a valuable consideration? The sense is, "We impart blessings of more value than we receive. We receive a supply of our temporal needs. We impart to you, under the divine blessing, the gospel, with all its hopes and consolations. We make you acquainted with God; with the plan of salvation; with the hope of heaven. We instruct your children; we guide you in the path of comfort and peace; we raise you from the degradations of idolatry and of sin; and we open before you the hope of the resurrection of the just, and of all the bliss of heaven; and to do this, we give ourselves to toil and peril by land and by sea. And can it be made a matter of question whether all these high and exalted hopes are of as much value to dying man as the small amount which shall be needful to minister to the needs of those who are the means of imparting these blessings?" Paul says this, therefore, from the reasonableness of the case. The propriety of support might be further urged:
(1) Because without it the ministry would be comparatively useless. Ministers, like physicians, lawyers, and farmers, should be allowed to attend mainly to the great business of their lives, and to their appropriate work. No physician, no farmer, no mechanic, could accomplish much, if his attention was constantly turned off from his appropriate business to engage in something else. And how can the minister of the gospel, if his time is nearly all taken up in laboring to provide for the needs of his family?
(2) the great mass of ministers spend their early days, and many of them all their property, in preparing to preach the gospel to others. And as the mechanic who has spent his early years in learning a trade, and the physician and lawyer in preparing for their profession, receive support in that calling, why should not the minister of the gospel?
(3) people in other things cheerfully pay those who labor for them. They compensate the schoolmaster, the physician, the lawyer; the merchant, the mechanic; and they do it cheerfully, because they suppose they receive a valuable consideration for their money. But is it not so with regard to ministers of the gospel? Is not a man's family as certainly benefited by the labors of a faithful clergyman and pastor, as by the skill of a physician or a lawyer, or by the service of the schoolmaster? Are not the affairs of the soul and of eternity as important to a man's family as those of time and the welfare of the body? So the music-master and the dancing master are paid, and paid cheerfully and liberally; and yet can there be any comparison between the value of their services and those of the minister of the gospel?
(4) it might be added, that society is benefited in a "pecuniary" way by the service of a faithful minister to a far greater extent than the amount of compensation which he receives. One drunkard, reformed under his labors, may earn and save to his family and to society as much as the whole salary of the pastor. The promotion of order, peace, sobriety, industry, education, and regularity in business, and honesty in contracting and in paying debts, saves much more to the community at large than the cost of the support of the gospel. In regard to this, any man may make the comparison at his leisure, between those places where the ministry is established, and where temperance, industry, and sober habits pRev_ail, and those places where there is no ministry, and where gambling, idleness, and dissipation abound. It is always a matter of "economy" to a people, in the end, to support schoolmasters and ministers as they ought to be supported.
Reap your carnal things - Partake of those things which relate to the present life; the support of the body, that is, food and raiment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: sown: Mal 3:8, Mal 3:9; Mat 10:10; Rom 15:27; Gal 6:6
a great: Kg2 5:13; Co2 11:15
Geneva 1599
(7) If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things?
(7) An assumption of the arguments with an amplification, for neither in so doing do we require a reward appropriate for our work.
John Gill
If we have sown unto you spiritual things,.... The preachers of the Gospel are compared to sowers of seed; the seed they sow is the word of God, which is like to seed, for its smallness and despicableness in the eyes of carnal men; and yet as the seed is the choicest which is laid by for sowing, the Gospel is most choice and excellent to true believers; like seed, it has a generative virtue through divine influence; and whereas unless sown into the earth, it brings forth no fruit, so neither does the word, unless it has a place in the heart, where, as seed in the ground, its operation is secret, its increase gradual, and its fruitfulness different. The ground they sow upon is, very various; some of their hearers are like the wayside, careless, ignorant, and on whom no impression is made; others are like the stony ground, who though for a while they express some affection and liking, yet not having the root of grace in them, whenever persecution arises, forsake the hearing of it; others are like the thorny ground, which are at first very promising, and greatly reformed, but inwardly full of the cares and lusts of the world, which choke the word, and make it unfruitful; and others are like the good ground, who are made good by the grace of God, understand the word, receive it, hold it fast, and in whom it is fruitful: sowing requires skill and art, and so preaching the Gospel does, and that more than human; and is constantly in its returning season to be attended to, notwithstanding the winds and clouds, and so the ministry of the word, notwithstanding all reproaches, persecutions, and afflictions; and as the same sort of seed, without mixture, and in plenty, is to be cast into the earth, so the same pure and unmixed Gospel of Christ is to be preached, and that without keeping back any thing that is profitable: and once more, as the sower, when he has cast his seed into the earth, waits long and with patience for its springing up and increase, so do the faithful dispensers of the Gospel: and what they sow or minister is of a spiritual nature; it comes from the Spirit of God, he is the dictator of it; he by his gifts qualifies men to preach it, and by his power makes it effectual to the souls of men; and through it conveys himself to them, as a spirit of regeneration and sanctification: the matter of the Gospel is spiritual; it contains spiritual doctrines, such as justification, pardon of sin, adoption, regeneration, &c. and are what concern the souls and spirits of men, and their spiritual and eternal welfare:
is it a great thing if we shall reap your carnal things? meaning temporal ones, what concern the flesh, the body, the outward man, and the support thereof. The argument is from the greater to the less, and much the same with that in Rom 15:27. The difference between carnal and spiritual things is very great; the one has a vastly superior excellency to the other; and therefore if for carnal things men receive spiritual ones, they can be no losers thereby, but must be gainers; nor should it be thought any hardship or burden upon them, or any great and wonderful thing done by them, to support and maintain such who are so useful to their souls, and the spiritual welfare of them.
John Wesley
Is it a great matter if we shall reap as much of your carnal things - As is needful for our sustenance? Do you give us things of greater value than those you receive from us?
Robert Jamieson, A. R. Fausset and David Brown
we . . . we--emphatical in the Greek. WE, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").
9:129:12: Եթէ այլք ձերո՛վ իշխանութեամբդ վայելեն, ոչ առաւե՛լ եւս մե՛ք. այլ ո՛չ ՚ի գործ ինչ արկաք զիշխանութիւնս զայս. բայց ամենայնի համբերեմք, զի մի՛ խափա՛ն ինչ լինիցիմք աւետարանին[3778]։ [3778] Օրինակ մի. Վայելեն, որչափ առաւել։ Ուր Ոսկան. Ընդէր ոչ առաւել... զի մի՛ խափանիչք լինիցիմք աւետարանին Քրիստոսի։
12 Եթէ ուրիշներ ձեր վրայ ունեցած իշխանութեամբ վայելում են այդ բաները, որչա՜փ եւս առաւել՝ մենք: Բայց այս իշխանութիւնը ի գործ չդրինք, այլ ամէն ինչի համբերում ենք, որպէսզի Աւետարանին որեւէ արգելք չլինի:
12 Եթէ ուրիշները ձեր վրայ այս իրաւունքը ունին, չէ՞ որ ալ աւելի մե՛նք. բայց մենք այս իրաւունքը չգործածեցինք, հապա ամէն բանի համբերեցինք, որպէս զի Քրիստոսին աւետարանին արգելք մը չըլլանք։
Եթէ այլք ձերով իշխանութեամբդ վայելեն, ո՞չ առաւել եւս մեք. այլ ոչ ի գործ ինչ արկաք զիշխանութիւնս զայս. բայց ամենայնի համբերեմք, զի մի՛ խափան ինչ լինիցիմք [41]աւետարանին:

9:12: Եթէ այլք ձերո՛վ իշխանութեամբդ վայելեն, ոչ առաւե՛լ եւս մե՛ք. այլ ո՛չ ՚ի գործ ինչ արկաք զիշխանութիւնս զայս. բայց ամենայնի համբերեմք, զի մի՛ խափա՛ն ինչ լինիցիմք աւետարանին[3778]։
[3778] Օրինակ մի. Վայելեն, որչափ առաւել։ Ուր Ոսկան. Ընդէր ոչ առաւել... զի մի՛ խափանիչք լինիցիմք աւետարանին Քրիստոսի։
12 Եթէ ուրիշներ ձեր վրայ ունեցած իշխանութեամբ վայելում են այդ բաները, որչա՜փ եւս առաւել՝ մենք: Բայց այս իշխանութիւնը ի գործ չդրինք, այլ ամէն ինչի համբերում ենք, որպէսզի Աւետարանին որեւէ արգելք չլինի:
12 Եթէ ուրիշները ձեր վրայ այս իրաւունքը ունին, չէ՞ որ ալ աւելի մե՛նք. բայց մենք այս իրաւունքը չգործածեցինք, հապա ամէն բանի համբերեցինք, որպէս զի Քրիստոսին աւետարանին արգելք մը չըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Если другие имеют у вас власть, не паче ли мы? Однако мы не пользовались сею властью, но все переносим, дабы не поставить какой преграды благовествованию Христову.
9:12  εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλ᾽ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐγκοπὴν δῶμεν τῶ εὐαγγελίῳ τοῦ χριστοῦ.
9:12. εἰ (If) ἄλλοι ( other ) τῆς (of-the-one) ὑμῶν (of-ye) ἐξουσίας (of-a-being-out-unto) μετέχουσιν, (they-hold-with,"οὐ (not) μᾶλλον (more-such) ἡμεῖς; (we?"ἀλλ' (Other) οὐκ (not) ἐχρησάμεθα ( we-afforded-unto ) τῇ (unto-the-one) ἐξουσίᾳ (unto-a-being-out-unto) ταύτῃ, (unto-the-one-this,"ἀλλὰ (other) πάντα ( to-all ) στέγομεν (we-shield) ἵνα (so) μή (lest) τινα (to-a-one) ἐνκοπὴν (to-a-felling-in) δῶμεν (we-might-have-had-given) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
9:12. si alii potestatis vestrae participes sunt non potius nos sed non usi sumus hac potestate sed omnia sustinemus ne quod offendiculum demus evangelio ChristiIf others be partakers of this power over you, why not we rather? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ.
12. If others partake of right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.
9:12. If others are sharers in this authority over you, why are we not more entitled? And yet we have not used this authority. Instead, we bear all things, lest we give any hindrance to the Gospel of Christ.
9:12. If others be partakers of [this] power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
If others be partakers of [this] power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ:

12: Если другие имеют у вас власть, не паче ли мы? Однако мы не пользовались сею властью, но все переносим, дабы не поставить какой преграды благовествованию Христову.
9:12  εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλ᾽ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐγκοπὴν δῶμεν τῶ εὐαγγελίῳ τοῦ χριστοῦ.
9:12. si alii potestatis vestrae participes sunt non potius nos sed non usi sumus hac potestate sed omnia sustinemus ne quod offendiculum demus evangelio Christi
If others be partakers of this power over you, why not we rather? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ.
9:12. If others are sharers in this authority over you, why are we not more entitled? And yet we have not used this authority. Instead, we bear all things, lest we give any hindrance to the Gospel of Christ.
9:12. If others be partakers of [this] power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Другие - это или местные, коринфские, проповедники, или же иудействующие, пришедшие из Иерусалима. - У вас власть - точнее: власть над вами или право получать от вас содержание. - Однако мы не пользовались... Об этом Ап. говорит обстоятельно ниже (ст. 15). Здесь же Ап. высказывает это, не имея сил сдержать своего негодования при упоминании о противниках своих, взводивших на него различные обвинения. Далее он снова продолжает начатую выше мысль. - Все переносим - ср. 2Кор. XI:24-27. - Поставить преграды благовествованию. Конечно, если бы Ап. стал, по примеру философов и странствующих риторов, брать плату за свои проповеди, то многие могли бы во-первых приравнять его к риторам и философам и на самое Евангелие посмотреть как на философскую систему, а во- вторых, могли обвинить Апостола в том, что он распространяет Евангелие в личных интересах, чтобы больше получить доходу с своих учеников.
Adam Clarke: Commentary on the Bible - 1831
9:12: If others be partakers of this power - If those who in any matter serve you have a right to a recompense for that service, surely we who have served you in the most essential matters have a right to our support while thus employed in your service.
We have not used this power - Though we had this right, we have not availed ourselves of it, but have worked with our hands to bear our own charges, lest any of you should think that we preached the Gospel merely to procure a temporal support, and so be prejudiced against us, and thus prevent our success in the salvation of your souls.
Albert Barnes: Notes on the Bible - 1834
9:12: If others - Other teachers living with you. There can be no doubt that the teachers in Corinth urged this right, and received a support.
Be partakers of this power - Of this right to a support and maintenance.
Are not we rather - We the apostles; we who have labored for your conversion; who have founded your church; who have been the first, and the most laborious in instructing you, and imparting to you spiritual blessings? Have not we a better claim than they?.
Nevertheless we have not used this power - We have not urged this claim; we have chosen to forego this right, and to labor for our own support. The reason why they had done this, he states in the subsequent part of the chapter; see Co2 11:7-9; Co2 12:14; compare Act 18:3; Act 20:34-35.
But suffer all things - Endure all privations and hardships; we subject ourselves to poverty, want, hunger, thirst, nakedness, rather than urge a "claim" on you, and thus leave the suspicion that we are actuated by mercenary motives. The word used here (στέγομεν stegomen suffer) means properly "to cover," to keep off, as rain, etc., and then "to contain, to sustain, tolerate, endure." Here it means to bear, or endure all hardships; compare the notes at Co1 4:11-13.
Lest we should hinder the gospel of Christ - Paul here states the reason why he had not urged a claim to support in preaching the gospel. It was not because he was not entitled to a full support, but it was that by denying himself of this right he could do good, and avoid some evil consequences which would have resulted if he had strenuously urged it. His conduct therefore in this was just one illustration of the principle on which he said Co1 8:13 he would always act; a readiness to deny himself of things lawful, if by that he could promote the welfare of others. The reasons why his urging this claim might have hindered the gospel may have been many:
(1) It might have exposed him and the ministry generally to the charge of being mercenary.
(2) it would have pRev_ented his presenting in bold relief the fact that he was bound to preach the gospel at all events, and that he was actuated in it by a simple conviction of its truth.
(3) it might have alienated many minds who might otherwise have been led to embrace it.
(4) it would have pRev_ented the exercise of self-denial in him, and the benefits which resulted from that self-denial, etc., Co1 9:17-18, Co1 9:23, Co1 9:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: others: Co2 11:20
are not: Co1 9:2, Co1 4:14, Co1 4:15
Nevertheless: Co1 9:15, Co1 9:18; Act 20:31-34; Co2 11:7-10, Co2 12:13, Co2 12:14; Th1 2:6-9; Th2 3:8, Th2 3:9
but: Co1 4:11, Co1 4:12, Co1 6:7
hinder: Gen 24:56; Neh 4:8; Luk 11:52; Rom 15:22; Co2 11:12
Geneva 1599
(8) If others be partakers of [this] (k) power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
(8) Another argument of great force: others are nourished among you, therefore it was lawful for me, indeed rather for me than any other. And yet I refused it, and had rather still suffer any inconvenience, than the Gospel of Christ should be hindered.
(k) The word signifies right and interest, by which he shows us that the ministers of the word must by right and duty be supported by the Church.
John Gill
If others are partakers of this power over you,.... Meaning not any tyrannical power and jurisdiction over them, with respect either to faith or practice; but the right of a maintenance, which either the false apostles, or the true ordinary ministers of the word there, justly claimed, and did enjoy:
are not we rather? he and Barnabas, especially himself, who was more than an ordinary minister, an apostle, and the first preacher of the Gospel to them:
nevertheless, we have not used this power; though others had, and they had a right to it, but did not choose to insist upon it; and, rather than do so, worked with their own hands; their not making use of this power was not because they stood in no need of it, and enjoyed an affluence of temporal things, for the reverse of this was their case:
but suffer all things: famine, thirst, nakedness, hard labour, and many other hardships:
lest we should hinder the Gospel of Christ; some might suggest, that they preached the Gospel only for gain, and not for the good of souls, and glory of Christ; and other mean spirited persons might be backward of embracing and professing the Gospel, lest it should become chargeable to them; wherefore that the Gospel might not be retarded in its course by the calumny of some, and the sordidness of others, the apostle thought fit to drop his claim to a maintenance from them; though at the same time he would have them know it was a just due, and therefore goes on to defend it by other arguments.
John Wesley
If others - Whether true or false apostles. Partake of this power - Have a right to be maintained. Do not we rather - On account of our having laboured so much more? Lest we should give any hinderance to the gospel - By giving an occasion of cavil or reproach.
Robert Jamieson, A. R. Fausset and David Brown
others--whether true apostles (1Cor 9:5) or false ones (2Cor 11:20).
we rather--considering our greater labors for you (2Cor 11:23).
suffer all things--without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in 1Cor 13:7.
lest we . . . hinder . . . gospel--not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (Ti2 2:4).
9:139:13: Ո՞չ գիտէք՝ եթէ որ ՚ի տաճարին գործեն, ՚ի տաճարէ՛ անտի ուտեն. եւ որ սեղանոյն պաշտօնեայք են, ՚ի սեղանո՛յ անտի վայելեն[3779]։ [3779] Ոմանք. Թէ որ ՚ի տաճա՛՛... պաշտօնեայքն են։
13 Չգիտէ՞ք, թէ նրանք, որ տաճարում պաշտօնավարում են, տաճարից էլ ուտում են: Եւ նրանք, որ սեղանի սպասաւորներն են, սեղանից էլ վայելում են:
13 Չէ՞ք գիտեր թէ տաճարին մէջ աշխատողները տաճարէն կ’ուտեն ու անոնք որ սեղանին պաշտօնեաներն են՝ սեղանէն բաժին կ’առնեն։
Ո՞չ գիտէք, եթէ որ ի տաճարին գործեն` ի տաճարէ անտի ուտեն. եւ որ սեղանոյն պաշտօնեայք են` ի սեղանոյ անտի վայելեն:

9:13: Ո՞չ գիտէք՝ եթէ որ ՚ի տաճարին գործեն, ՚ի տաճարէ՛ անտի ուտեն. եւ որ սեղանոյն պաշտօնեայք են, ՚ի սեղանո՛յ անտի վայելեն[3779]։
[3779] Ոմանք. Թէ որ ՚ի տաճա՛՛... պաշտօնեայքն են։
13 Չգիտէ՞ք, թէ նրանք, որ տաճարում պաշտօնավարում են, տաճարից էլ ուտում են: Եւ նրանք, որ սեղանի սպասաւորներն են, սեղանից էլ վայելում են:
13 Չէ՞ք գիտեր թէ տաճարին մէջ աշխատողները տաճարէն կ’ուտեն ու անոնք որ սեղանին պաշտօնեաներն են՝ սեղանէն բաժին կ’առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Разве не знаете, что священнодействующие питаются от святилища? что служащие жертвеннику берут долю от жертвенника?
9:13  οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι [τὰ] ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῶ θυσιαστηρίῳ παρεδρεύοντες τῶ θυσιαστηρίῳ συμμερίζονται;
9:13. οὐκ (Not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) οἱ (the-ones) τὰ (to-the-ones) ἱερὰ ( to-sacred ) ἐργαζόμενοι ( working-to ) τὰ (to-the-ones) ἐκ (out) τοῦ (of-the-one) ἱεροῦ (of-sacred) ἐσθίουσιν, (they-eat-belongeth,"οἱ (the-ones) τῷ (unto-the-one) θυσιαστηρίῳ (unto-a-surgerlet) παρεδρεύοντες ( seating-beside-of ) τῷ (unto-the-one) θυσιαστηρίῳ (unto-a-surgerlet) συνμερίζονται ; ( they-portion-together-to ?"
9:13. nescitis quoniam qui in sacrario operantur quae de sacrario sunt edunt qui altario deserviunt cum altario participanturKnow you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar?
13. Know ye not that they which minister about sacred things eat the things of the temple, they which wait upon the altar have their portion with the altar?
9:13. Do you not know that those who work in the holy place eat the things that are for the holy place, and that those who serve at the altar also share with the altar?
9:13. Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar?
Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar:

13: Разве не знаете, что священнодействующие питаются от святилища? что служащие жертвеннику берут долю от жертвенника?
9:13  οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι [τὰ] ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῶ θυσιαστηρίῳ παρεδρεύοντες τῶ θυσιαστηρίῳ συμμερίζονται;
9:13. nescitis quoniam qui in sacrario operantur quae de sacrario sunt edunt qui altario deserviunt cum altario participantur
Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar?
9:13. Do you not know that those who work in the holy place eat the things that are for the holy place, and that those who serve at the altar also share with the altar?
9:13. Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Здесь речь идет очевидно о еврейском, левитском священстве, потому что Ап. не мог употребить слово святилище в приложении к языческому храму, который он называет капищем(VIII:10). - Священнодействующие - точнее: "заботящиеся о богослужении". Здесь разумеются все левиты, в том числе и священники. - Служащие алтарю - это священники. - Левиты получали десятины от народа и часть жертвенных даров, а священники - часть левитской десятины и части жертв.
Adam Clarke: Commentary on the Bible - 1831
9:13: They which minister about holy things - All the officers about the temple, whether priests, Levites, Nethinim, etc., had a right to their support while employed in its service. The priests partook of the sacrifices; the others had their maintenance from tithes, first fruits, and offerings made to the temple; for it was not lawful for them to live on the sacrifices. Hence the apostle makes the distinction between those who minister about holy things and those who wait at the altar.
Albert Barnes: Notes on the Bible - 1834
9:13: Do ye not know ... - In this verse Paul illustrates the doctrine that the ministers of religion were, entitled to a support from the fact that those who were appointed to offer sacrifice receive a maintenance in their work.
They which minister about holy things - Probably the "Levites." Their office was to render assistance to the priests, to keep guard around the tabernacle, and subsequently around the temple. It was also their duty to see that the temple was kept clean, and to prepare supplies for the sanctuary, such as oil, wine, incense, etc. They had the care of the Rev_enues, and after the time of David were required to sing in the temple, and to play upon instruments. Num. 3:1-36; Num 4:1, Num 4:30, Num 4:35, Num 4:42; 8:5-22; Ch1 23:3-5, Ch1 23:24, Ch1 23:27; Ch1 24:20-31.
Live of the things of the temple - Margin, "Feed;" that is, are supported in their work by the offerings of the people, and by the provisions which were made for the temple service; see Num 18:24-32.
And they which wait at the altar - Probably the priests who were employed in offering sacrifice.
Are partakers with the altar - That is, a part of the animal offered in sacrifice is burned as an offering to God, and a part becomes the property of the priest for his support; and thus the altar and the priest become joint participators of the sacrifice. From these offerings the priest derived their maintenance; see Num 18:8-19; Deu 18:1, etc. The argument of the apostle here is this: "As the ministers of religion under the Jewish dispensation were entitled to support by the authority and the law of God, that fact settles a general principle which is applicable also to the gospel, that he intends that the ministers of religion should derive their support in their work. If it was reasonable then, it is reasonable now. If God commanded it then, it is to be presumed that he intends to require it now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: they: Co1 10:18; Lev 6:16-18, Lev 6:26, Lev 7:6-8; Num 5:9, Num 5:10, Num 18:8-20; Deu 10:9, Deu 18:1-5; Sa1 2:28
live: or, feed
Geneva 1599
(9) Do ye not know that they which minister about holy things live [of the (l) things] of the temple? and they which wait at the altar are (m) partakers with the altar?
(9) Last of all he brings forth the express law concerning the nourishing of the Levites, which privilege nonetheless he will not use.
(l) This is spoken by the figure of speech metonymy, for those things that are offered in the temple.
(m) Are partakers with the altar in dividing the sacrifice.
John Gill
Do ye not know, that they which minister about holy things,.... Not the priests in the temples of the Heathen deities, as the Ethiopic version suggests; but the priests in the temple at Jerusalem, who were employed in slaying the sacrifices, taking off their skins, cutting them into pieces, laying them in order with the wood upon the altar, and burning them, with other services they there performed, which were well known to the Corinthians, many of this church being Jews:
live of the things of the temple; the tithes and firstfruits, and other oblations, and presents in money or goods, thither brought; nor had they any other way of living and supporting their families; for the priests and Levites had no inheritance among the children of Israel, and therefore provision was made for them in this way:
and they which wait at the altar are partakers with the altar; some read it, "who sit at the altar"; but none might sit in the temple but a king of the house of David (n); the priests and Levites always stood in their ministry, some doing one thing, and some another; some slew the sacrifice, others sprinkled the blood; some took away the ashes, others laid the wood, others brought up the parts of the sacrifice when slain, skinned, and cut asunder, and laid them on the altar (o), and these partook with the altar; some parts the altar devoured, being consumed by fire upon it; but then there were other pieces which by law were reserved for the priests, and upon which they and their families lived: hence the distinction of , the food of the altar, and , "the food of man" (p); and therefore as it was but just and equitable that persons so employed should be maintained out of the revenues of the temple and altar, it is but right that Gospel ministers should be provided for with a suitable maintenance.
(n) Bartenora in Misn. Yoma, c. 8. sect. 1. (o) Misn. Yoma, c. 2. sect. 3. Tamid. c. 3. sect. 1. (p) Vid. Maimon. & Bartenora in Menachot, c. 3. sect 1.
Robert Jamieson, A. R. Fausset and David Brown
minister about holy things--the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices.
partakers with the altar--a part of the victims going to the service of the altar, and the rest being shared by the priests (Lev 7:6; Num 18:6, &c.; Deut 18:1, &c.).
9:149:14: Նոյնպէս եւ Տէր հրամա՛ն ետ. որոց զաւետարանն աւետարանեն, յաւետարանէ՛ անտի կեալ։
14 Նոյնպէս եւ Տէրը Աւետարանը քարոզողներին հրամայեց, որ Աւետարանից էլ ապրեն:
14 Նոյնպէս ալ Տէրը հրաման տուաւ, որ աւետարանը քարոզողները աւետարանէն ապրին։
Նոյնպէս եւ Տէր հրաման ետ որոց զաւետարանն աւետարանեն` յաւետարանէ անտի կեալ:

9:14: Նոյնպէս եւ Տէր հրամա՛ն ետ. որոց զաւետարանն աւետարանեն, յաւետարանէ՛ անտի կեալ։
14 Նոյնպէս եւ Տէրը Աւետարանը քարոզողներին հրամայեց, որ Աւետարանից էլ ապրեն:
14 Նոյնպէս ալ Տէրը հրաման տուաւ, որ աւետարանը քարոզողները աւետարանէն ապրին։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: Так и Господь повелел проповедующим Евангелие жить от благовествования.
9:14  οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν.
9:14. οὕτως (Unto-the-one-this) καὶ (and) ὁ (the-one) κύριος (Authority-belonged) διέταξεν (it-arranged-through) τοῖς (unto-the-ones) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) καταγγέλλουσιν ( unto-messaging-down ) ἐκ (out) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) ζῇν. (to-life-unto)
9:14. ita et Dominus ordinavit his qui evangelium adnuntiant de evangelio vivereSo also the Lord ordained that they who preach the gospel should live by the gospel.
14. Even so did the Lord ordain that they which proclaim the gospel should live of the gospel.
9:14. So, too, has the Lord ordained that those who announce the Gospel should live by the Gospel.
9:14. Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
Even so hath the Lord ordained that they which preach the gospel should live of the gospel:

14: Так и Господь повелел проповедующим Евангелие жить от благовествования.
9:14  οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν.
9:14. ita et Dominus ordinavit his qui evangelium adnuntiant de evangelio vivere
So also the Lord ordained that they who preach the gospel should live by the gospel.
9:14. So, too, has the Lord ordained that those who announce the Gospel should live by the Gospel.
9:14. Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Здесь Ап. приводит доказательство уже неопровержимое - именно заповедь Самого Господа. Он имеет в виду, конечно, то, что передано ев. Матфеем (X:10; ср. Лк X:7). - Ясно, что Ап. смотрит на проповедничество как на особый род служения, установленный Самим Господом Иисусом Христом. Тогда как прочие верующие занимаются делами своей профессии, проповедники должны оставить свои работы (оставить сети свои должны были и Апостолы), чтобы исключительно заняться попечением о душах человеческих. Поэтому Церковь, которой они служат, обязана заботиться об их содержании. Это имеет приложение и к христианскому духовенству и устанавливает за ним право на получение содержания от его паствы.
Adam Clarke: Commentary on the Bible - 1831
9:14: Even so hath the Lord ordained - This is evidently a reference to our Lord's ordination, Mat 10:10 : The workman is worthy of his meat. And Luk 10:7 : For the laborer is worthy of his hire. And in both places it is the preacher of the Gospel of whom he is speaking. It was a maxim among the Jews, "that the inhabitants of a town where a wise man had made his abode should support him, because he had forsaken the world and its pleasures to study those things by which he might please God and be useful to men." See an ordinance to this effect in the tract Shabbath, fol. 114.
Albert Barnes: Notes on the Bible - 1834
9:14: Even so - In the same manner, and for the same reasons.
Hath the Lord ordained - Hath the Lord appointed, commanded, "arranged" that it should be so (διέταξε dietaxe). The word here means that he has made this a law, or has required it. The word "Lord" here doubtless refers to the Lord Jesus, who has sent forth his ministers to labor in the great harvest of the world.
That they which preach the gospel - They who are sent forth by him; who devote their lives to this work; who are called and employed by him in this service. This refers, therefore, not only to the apostles, but to all who are duly called to this work, and who are his ambassadors.
Should live of the gospel - Should be supported and maintained in this work. Paul here probably refers to the appointment of the Lord Jesus, when he sent forth his disciples to preach, Mat 10:10; Luk 10:8; compare Gal 6:6. The man may be said to "live in the gospel" who is supported while he preaches it, or wire derives his maintenance in that work. Here we may observe:
(1) That the command is that they shall "live" (ζῇν zē n) of the gospel. It is not that they should grow rich, or lay up treasures, or speculate in it, or become merchants, farmers, teachers, or bookmakers for a living; but it is that they should have such a maintenance as to constitute a livelihood. They should be made comfortable; not rich. They should receive so much as to keep their minds from being harassed with cares, and their families from want not so much as to lead them to forget their dependence on God, or on the people. Probably the true rule is, that they should be able to live as the mass of the people among whom they labor live; that they should be able to receive and entertain the poor, and be willing to do it; and so that the rich also may not despise them, or turn away from their dwelling.
(2) this is a command of the Lord Jesus; and if it is a command, it should be obeyed as much as any other law of the Redeemer. And if this is a command, then the minister is entitled to a support; and then also a people are not at liberty to withhold it. Further, there are as strong reasons why they should support him, as there are why they should pay a schoolmaster, a lawyer, a physician, or a day-laborer. The minister usually toils as hard as others; expends as much in preparing for his work; and does as much good. And there is even a higher claim in this case. God has given an express command in this case; he has not in the others.
(3) the salary of a minister should not be regarded as a "gift" merely, any more than the pay of a congressman, a physician, or a lawyer. He has a claim to it; and God has commanded that it should be paid. It is, moreover, a matter of stipulation and of compact, by which a people agree to compensate him for his services. And yet, is there anything in the shape of "debt" where there is so much looseness as in regard to this subject? Are people usually as conscientious in this as they are in paying a physician or a merchant? Are not ministers often in distress for that which has been promised them, and which they have a right to expect? And is not their usefulness, and the happiness of the people, and the honor of religion intimately connected with obeying the rule of the Lord Jesus in this respect?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: ordained: Co1 9:4; Mat 10:10; Luk 10:7; Gal 6:6; Ti1 5:17
Geneva 1599
Even so hath the Lord ordained that they which preach the gospel should live (n) of the gospel.
(n) Because they preach the Gospel. It follows by this place, that Paul received no living, neither would have any other man receive, by a commodity of masses, or any other such superstitious nonsense.
John Gill
Even so hath the Lord ordained,.... That is, the Lord Jesus Christ, in Mt 10:10 it is an order and appointment of his that his ministering servants, who labour in preaching his Gospel, should be sufficiently taken care of, as to a comfortable livelihood; he has not indeed fixed it in the same way as the priests and Levites had theirs under the law; but as the one was just and right, that they should be maintained out of the things belonging to the temple and altar, and live on them, so it is his will and pleasure,
that they which preach the Gospel; that continue to do so, that labour, and not loiter in the word and doctrine, who do the work of the ministry fully and faithfully, and not bear the name only of Gospel preachers: should live of the Gospel; not the Gospel itself, which is spiritual, and not corporeal food; but the sense is, that in consideration and because of their preaching the Gospel, they should be supplied with the proper necessaries of life: the learned Mr. Mede has proved, by various instances, that the word here rendered "Gospel", and which signifies good news and glad tidings, is in other writers used for a reward, given to such that bring good tidings; and has rightly observed, that the Hebrew word which signifies the same, is used in a like sense in 2Kings 4:10 and accordingly the sense here will be, that it is the ordination of Christ, that such who faithfully bring the news and glad tidings of salvation to sinners, should, as a reward for such good news, be provided for with a comfortable maintenance, on which they should live.
John Wesley
Mt 10:10
Robert Jamieson, A. R. Fausset and David Brown
Even so--The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions 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 every believer, according to his ability, offered a gift; and when the expense of the table had been 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 [TERTULLIAN, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [CYPRIAN, c. 4, ep. 6].
preach . . . gospel--plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Cor 9:13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1Cor 9:13. Note the same Lord Christ "ordains" the ordinances in the Old and in the New Testaments (Mt 10:10; Lk 10:7).
9:159:15: Բայց ես եւ ո՛չ զմի ինչ յայսցանէ արկի ՚ի գործ, եւ ո՛չ գրեցի զայդ, զի ինձ ա՛յսպէս ինչ լինիցի. լա՛ւ է ինձ մանաւանդ մեռանել, եւ ո՛չ զի զպարծա՛նս իմ ոք ընդունայն համարիցի[3780]։ [3780] Ոմանք. Ինձ այնպէս ինչ... ընդունայն համարեսցի։
15 Բայց ես սրանցից եւ ոչ մի բան ի գործ չդրի. ոչ էլ գրեցի այս բաները, որ իմ հանդէպ էլ այդպէս լինի: Լաւ է, որ ես աւելի շուտ մեռնեմ, քան մէկն իմ պարծանքը ընդունայն համարի.
15 Բայց ես այս իրաւունքներէն մէ՛կը չգործածեցի, ո՛չ ալ այդ բաները գրեցի ինծի համար. քանզի աւելի աղէկ է ինծի որ մեռնիմ, քան թէ մէկը իմ պարծանքս պարապ հանէ։
Բայց ես եւ ոչ զմի ինչ յայսցանէ արկի ի գործ, եւ ոչ գրեցի զայդ զի ինձ այսպէս ինչ լինիցի. լաւ է ինձ մանաւանդ մեռանել, եւ ոչ զի զպարծանս իմ ոք ընդունայն համարիցի:

9:15: Բայց ես եւ ո՛չ զմի ինչ յայսցանէ արկի ՚ի գործ, եւ ո՛չ գրեցի զայդ, զի ինձ ա՛յսպէս ինչ լինիցի. լա՛ւ է ինձ մանաւանդ մեռանել, եւ ո՛չ զի զպարծա՛նս իմ ոք ընդունայն համարիցի[3780]։
[3780] Ոմանք. Ինձ այնպէս ինչ... ընդունայն համարեսցի։
15 Բայց ես սրանցից եւ ոչ մի բան ի գործ չդրի. ոչ էլ գրեցի այս բաները, որ իմ հանդէպ էլ այդպէս լինի: Լաւ է, որ ես աւելի շուտ մեռնեմ, քան մէկն իմ պարծանքը ընդունայն համարի.
15 Բայց ես այս իրաւունքներէն մէ՛կը չգործածեցի, ո՛չ ալ այդ բաները գրեցի ինծի համար. քանզի աւելի աղէկ է ինծի որ մեռնիմ, քան թէ մէկը իմ պարծանքս պարապ հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: Но я не пользовался ничем таковым. И написал это не для того, чтобы так было для меня. Ибо для меня лучше умереть, нежели чтобы кто уничтожил похвалу мою.
9:15  ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἤ _ τὸ καύχημά μου οὐδεὶς κενώσει.
9:15. ἐγὼ (I) δὲ (moreover) οὐ (not) κέχρημαι ( I-had-come-to-afford-unto ) οὐδενὶ (unto-not-moreover-one) τούτων. (of-the-ones-these) Οὐκ (Not) ἔγραψα (I-scribed) δὲ (moreover) ταῦτα (to-the-ones-these) ἵνα (so) οὕτως (unto-the-one-this) γένηται ( it-might-have-became ) ἐν (in) ἐμοί, (unto-ME,"καλὸν (seemly) γάρ (therefore) μοι (unto-me) μᾶλλον (more-such) ἀποθανεῖν (to-have-had-died-off) ἢ-- (or) τὸ (to-the-one) καύχημά (to-a-boasting-to) μου (of-me) οὐδεὶς (not-moreover-one) κενώσει. (it-shall-en-empty)
9:15. ego autem nullo horum usus sum non scripsi autem haec ut ita fiant in me bonum est enim mihi magis mori quam ut gloriam meam quis evacuetBut I have used none of these things. Neither have I written these things, that they should be so done unto me: for it is good for me to die rather than that any man should make my glory void.
15. But I have used none of these things: and I write not these things that it may be so done in my case: for good for me rather to die, than that any man should make my glorying void.
9:15. Yet I have used none of these things. And I have not written so that these things may be done for me. For it is better for me to die, rather than to let anyone empty out my glory.
9:15. But I have used none of these things: neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.
But I have used none of these things: neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void:

15: Но я не пользовался ничем таковым. И написал это не для того, чтобы так было для меня. Ибо для меня лучше умереть, нежели чтобы кто уничтожил похвалу мою.
9:15  ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἤ _ τὸ καύχημά μου οὐδεὶς κενώσει.
9:15. ego autem nullo horum usus sum non scripsi autem haec ut ita fiant in me bonum est enim mihi magis mori quam ut gloriam meam quis evacuet
But I have used none of these things. Neither have I written these things, that they should be so done unto me: for it is good for me to die rather than that any man should make my glory void.
9:15. Yet I have used none of these things. And I have not written so that these things may be done for me. For it is better for me to die, rather than to let anyone empty out my glory.
9:15. But I have used none of these things: neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-22: Как ни несомненны права Апостола Павла на получение содержания от христианских общин, однако он добровольно отказался от этого своего права. Мотивом для него в этом отказе служило то соображение, что его проповедническое служение было для него лично не заслугою, а обязанностью пред Христом. Самоотречение свое Ап. простирал даже дальше отказа от вознаграждения. Во всей своей деятельности как проповедника он жертвовал своею свободою там, где этого требовала польза ближнего, спасение людей. 15: Ап. говорит о своем отказе от своих прав на вознаграждение для того чтобы дать урок тем из коринфских христиан, которые не хотели, во имя своей свободы, отказаться от вкушения идоложертвенного мяса. - Я не пользовался... Ап. начинает отсюда говорит о себе в един. числе, потому что то, о чем он говорит, имеет значение только для него лично. - Чтобы так, т. е. чтобы дали мне содержание, как другим учителям. - Похвалу мою, т. е. то чем я справедливо горжусь (именно мой отказ от содержания).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Devotedness.A. D. 57.
15 But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 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. 18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

Here he tells them that he had, notwithstanding, waived his privilege, and lays down his reason for doing it.

I. He tells them that he had neglected to claim his right in times past: I have used none of these things, v. 15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. From others he received a maintenance, but not from them, for some special reasons. Nor did he write this to make his claim now. Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel.

II. We have the reason assigned of his exercising this self-denial. He would not have his glorying made void: It were better for his to die than that any man should make his glorying void, v. 15. This glorying did imply nothing in it of boasting, or self-conceit, or catching at applause, but a high degree of satisfaction and comfort. It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life: Better were it for him to die than to have his glorying made void, than to have it justly said that he preferred his wages to his work. No, he was ready to deny himself for the sake of the gospel. Note, It is the glory of a minister to prefer the success of his ministry to his interest, and deny himself, that he may serve Christ, and save souls. Not that in so doing he does more than he ought; he is still acting within the bounds of the law of charity. But he acts upon truly noble principles, he brings much honour to God in so doing; and those that honour him he will honour. It is what God will approve and commend, what a man may value himself for and take comfort in, though he cannot make a merit of it before God.

III. He shows that this self-denial was more honourable in itself, and yielded him much more content and comfort, than his preaching did: "Though I preach the gospel, I have nothing whereof to glory; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel, v. 16. It is my charge, my business; it is the work for which I am constituted an apostle, ch. i. 17. This is a duty expressly bound upon me. It is not in any degree a matter of liberty. Necessity is upon me. I am false and unfaithful to my trust, I break a plain and express command, and woe be to me, if I do not preach the gospel." Those who are set apart to the office of the ministry have it in charge to preach the gospel. Woe be to them if they do not. From this none is excepted. But it is not given in charge to all, nor any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it. It is not said, "Woe be to him if he do not preach the gospel, and yet maintain himself." In this point he is more at liberty. It may be his duty to preach at some seasons, and under some circumstances, without receiving a maintenance for it; but he has, in the general, a right to it, and may expect it from those among whom he labours. When he renounces this right for the sake of the gospel and the souls of men, though he does not supererogate, yet he denies himself, waives his privilege and right; he does more than his charge and office in general, and at all times, obliges him to. Woe be to him if he do not preach the gospel; but it may sometimes be his duty to insist on his maintenance for so doing, and whenever he forbears to claim it he parts with his right, though a man may sometimes be bound to do so by the general duties of love to God and charity to men. Note, It is a high attainment in religion to renounce our own rights for the good of others; this will entitle to a peculiar reward from God. For,

IV. The apostle here informs us that doing our duty with a willing mind will meet with a gracious recompence from God: If I do this thing, that is, either preach the gospel or take no maintenance, willingly, I have a reward. Indeed, it is willing service only that is capable of reward from God. It is not the bare doing of any duty, but the doing of it heartily (that is, willingly and cheerfully) that God has promised to reward. Leave the heart out of our duties, and God abhors them: they are but the carcasses, without the life and spirit, of religion. Those must preach willingly who would be accepted of God in this duty. They must make their business a pleasure, and not esteem it a drudgery. And those who, out of regard to the honour of God or good of souls, give up their claim to a maintenance, should do this duty willingly, if they would be accepted in it or rewarded for it. But whether the duty of the office be done willingly or with reluctance, whether the heart be in it or averse from it, all in office have a trust and charge from God, for which they must be accountable. Ministers have a dispensation of the gospel, or stewardship--oikonomia (Luke xvi. 2), committed to them. Note, Christ's willing servants shall not fail of a recompence, and that proportioned to their fidelity, zeal, and diligence; and his slothful and unwilling servants shall all be called to an account. Taking his name, and professing to do his business, will make men accountable at his bar. And how sad an account have slothful servants to give!

V. The apostle sums up the argument, by laying before them the encouraging hope he had of a large recompence for his remarkable self-denial: What is my reward then? v. 18. What is it I expect a recompence from God for? That when I preach the gospel I may make it without charge, that I abuse not my power in the gospel. Or, "not so to claim my rights as to make them destroy the great intentions and ends of my office, but renounce them for the sake of these." It is an abuse of power to employ it against the very ends for which it is given. And the apostle would never use his power, or privilege of being maintained by his ministry, so as to frustrate the ends of it, but would willingly and cheerfully deny himself for the honour of Christ and the interest of souls. That ministers who follows his example may have cheerful expectations of a full recompence.
Adam Clarke: Commentary on the Bible - 1831
9:15: Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.
Albert Barnes: Notes on the Bible - 1834
9:15: But I have used none of these things - I have not urged and enforced this right. I have chosen to support myself by the labor of my own hands. This had been objected to him as a reason why he could not be an apostle. He here shows that that was not the reason why he had not; urged this claim; but that it was because in this way he could do most to honor the gospel and save the souls of people; compare Act 20:33; Th2 3:8. The sense is, "Though my right to a support is established, in common with others, both by reason, the nature of the case, the examples in the law, and the command of the Lord Jesus, yet there are reasons why I have not chosen to avail myself of this right, and why I have not urged these claims."
Neither have I written these things ... - "I have not presented this argument now in order to induce you to provide for me. I do not intend now to ask or receive a support from you. I urge it to show that I feel that I have a right to it; that my conduct is not an argument that I am conscious I am not an apostle; and that I might urge it were there not strong reasons which determine me not to do it. I neither ask you to send me now a support, nor, if I visit you again, do I expect you will contribute to my maintenance."
For it were better for me to die ... - There are advantages growing out of my not urging this claim which are of more importance to me than life. Rather than forego these advantages, it would be better for me - it would be a thing which I would prefer - to pine in poverty and want; to be exposed to peril, and cold, and storms, until life should close. I esteem my "glorying," the advantages of my course, to be of more value than life itself.
Than that any man should make my glorying void - His glorying, or boasting, or "joying," as it may be more properly rendered τὸ καύχημά μου to kauchē ma mou; compare Phi 1:26; Heb 3:6), was:
(1) that he had preached the gospel without expense to anybody, and had thus pRev_ented the charge of avarice Co1 9:18; and,
(2) that he had been able to keep his body under, and pursue a course of self-denial that would result in his happiness and glory in heaven, Co1 9:23-27. "Any man" would have made that "void," if he had supported Paul; had pRev_ented the necessity of his labor, and had thus exposed him to the charge of having preached the gospel for the sake of gain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: I have: Co1 9:12, Co1 4:12; Act 8:3, Act 20:34; Th1 2:9; Th2 3:8
neither: Co2 11:9-12, Co2 12:13-18
for: Mat 18:6; Act 20:24; Phi 1:20-23
Geneva 1599
But I have used none of these things: (10) neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.
(10) He takes away occasion of suspicion by the way, that it might not be thought that he wrote this as though he was demanding his wages that were not payed him. On the contrary, he says, I had rather die, than not to continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord has given and commanded me this office: but unless I do it willingly and for the love of God, nothing that I do is to be considered worthwhile. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel's sake, as for my gains and advantages. But I say, this would not be to use, but rather to abuse my right and liberty: therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ.
John Gill
But I have used none of these things,.... Either none of these arguments or reasons, for a minister's maintenance, taken from the reason of things, the law of Moses, the examples of the priests and Levites, and the order and appointment of Christ, in favour of himself, and that he might be provided for by them accordingly; or none of the things he had a right to do as other apostles, as to eat and drink at the public expense, to lead about with him a sister, a wife, had he any, and to forbear working with his own hands:
neither have I written these things, that it should be so done unto me; it was not on his own account that he gave these strong reasons, urged these instances, and so undeniably proved this point, that ministers should be maintained by the people; and this he says to prevent what some might be ready enough to suggest, that though the apostle had as yet took nothing of the church at Corinth, it was plain, that for the time to come, he meant to do it; and therefore had written these things with such a view, to make way for his after supply from them. This he denies, and gives his reason for it,
for it were better for me to die; through want, with famine, could he be supplied no other way, than to take the least farthing of them:
or than that any man should make my glorying void; meaning not so much his inward pleasure, joy, and satisfaction in preaching the Gospel freely, it being more blessed to give than to receive; but his boasting or glorying, not before God, but against the false apostles; that he had never taken anything of the church at Corinth for preaching, nor never would, when they had insinuated he preached for gain, and by artful methods had got their money, and drained their purses.
John Wesley
It were better for me to die than - To give occasion to them that seek occasion against me, 2Cor 11:12.
Robert Jamieson, A. R. Fausset and David Brown
Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What 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 (1Cor 9:4-6, 1Cor 9:12).
neither--rather, "Yet I have not written."
so done unto me--literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Cor 9:7, 1Cor 9:10, 1Cor 9:13).
make my glorying void--deprive me of my privilege of preaching the Gospel without remuneration (2Cor 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2Cor 12:17-18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Gen 14:22-23).
9:169:16: Զի եթէ աւետարանեմ, ո՛չինչ են ինձ պարծանք. քանզի հարկ ՚ի վերայ կայ. բայց վա՛յ է ինձ թէ ոչ աւետարանեմ[3781]։ [3781] Ոմանք. Զի թէ աւետա՛՛... եթէ ոչ աւետա՛՛։
16 որովհետեւ, եթէ աւետարանում եմ, այդ ինձ համար պարծանք չէ, քանզի պարտաւորութիւն է դրուած իմ վրայ: Բայց վա՛յ է ինձ, եթէ չաւետարանեմ:
16 Վասն զի եթէ ես աւետարանը քարոզեմ, ինծի պարծանք չէ, իմ պարտականութիւնս է. մանաւանդ վայ է ինծի՝ եթէ աւետարանը չքարոզեմ։
Զի եթէ աւետարանեմ, ոչինչ են ինձ պարծանք, քանզի հարկ ի վերայ կայ. բայց վա՜յ է ինձ` թէ ոչ աւետարանեմ:

9:16: Զի եթէ աւետարանեմ, ո՛չինչ են ինձ պարծանք. քանզի հարկ ՚ի վերայ կայ. բայց վա՛յ է ինձ թէ ոչ աւետարանեմ[3781]։
[3781] Ոմանք. Զի թէ աւետա՛՛... եթէ ոչ աւետա՛՛։
16 որովհետեւ, եթէ աւետարանում եմ, այդ ինձ համար պարծանք չէ, քանզի պարտաւորութիւն է դրուած իմ վրայ: Բայց վա՛յ է ինձ, եթէ չաւետարանեմ:
16 Վասն զի եթէ ես աւետարանը քարոզեմ, ինծի պարծանք չէ, իմ պարտականութիւնս է. մանաւանդ վայ է ինծի՝ եթէ աւետարանը չքարոզեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: Ибо если я благовествую, то нечем мне хвалиться, потому что это необходимая [обязанность] моя, и горе мне, если не благовествую!
9:16  ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι.
9:16. ἐὰν (If-ever) γὰρ (therefore) εὐαγγελίζωμαι , ( I-might-goodly-message-to ,"οὐκ (not) ἔστιν (it-be) μοι (unto-me) καύχημα, (a-boasting-to,"ἀνάγκη (an-arming-up) γάρ (therefore) μοι (unto-me) ἐπίκειται : ( it-situateth-upon ) οὐαὶ (a-woe) γάρ (therefore) μοί (unto-me) ἐστιν (it-be) ἐὰν (if-ever) μὴ (lest) εὐαγγελίσωμαι . ( I-might-have-goodly-messaged-to )
9:16. nam si evangelizavero non est mihi gloria necessitas enim mihi incumbit vae enim mihi est si non evangelizaveroFor if I preach the gospel, it is no glory to me: for a necessity lieth upon me. For woe is unto me if I preach not the gospel.
16. For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel.
9:16. For if I preach the Gospel, it is not glory for me. For an obligation has been laid upon me. And woe to me, if I do not preach the Gospel.
9:16. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel:

16: Ибо если я благовествую, то нечем мне хвалиться, потому что это необходимая [обязанность] моя, и горе мне, если не благовествую!
9:16  ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι.
9:16. nam si evangelizavero non est mihi gloria necessitas enim mihi incumbit vae enim mihi est si non evangelizavero
For if I preach the gospel, it is no glory to me: for a necessity lieth upon me. For woe is unto me if I preach not the gospel.
9:16. For if I preach the Gospel, it is not glory for me. For an obligation has been laid upon me. And woe to me, if I do not preach the Gospel.
9:16. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Почему Ап. хотел бы лучше умереть, чем лишиться славы безмездного учителя веры? Потому что самым учением или проповедью он не может гордиться - совершение этого служения есть для него дело необходимости, долга. Тогда как 12: Апостолов пошли за Христом по свободному решению, Ап. был принужден взять на себя проповедание Евангелия язычникам, иначе его ждало осуждение (Деян IX:5).
Adam Clarke: Commentary on the Bible - 1831
9:16: For though I preach the Gospel - I have cause of glorying that I preach the Gospel free of all charges to you; but I cannot glory in being a preacher of the Gospel, because I am not such either by my own skill or power. I have received both the office, and the grace by which I execute the office, from God. I have not only his authority to preach, but that authority obliges me to preach; and if I did not, I should endanger my salvation: yea, wo is unto me, if I preach not the Gospel. As every genuine preacher receives his commission from God alone, it is God alone who can take it away. Wo to that man who runs when God has not sent him; and wo to him who refuses to run, or who ceases to run, when God has sent him.
Albert Barnes: Notes on the Bible - 1834
9:16: For though I preach the gospel ... - This, with the two following verses, is a very difficult passage, and has been very variously understood by interpreters. The general scope and purpose of the passage is to show what was the ground of his "glorying," or of his hope of" reward" in preaching the gospel. In Co1 9:15. he had intimated that he had cause of" glorying," and that that cause was one which he was determined no one should take away. In this passage Co1 9:16-18. he states what that was. He says, it was not simply that he preached; for there was a necessity laid on him, and he could not help it; his call was such, the command was such, that his life would be miserable if he did not do it, But all idea of "glorying," or of "reward," must be connected with some voluntary service - something which would show the inclination, disposition, desire of the soul. And as that in his case could not be well shown where a "necessity" was laid on him, it could be shown only in his submitting voluntarily to trials; in denying himself; in being willing to forego comforts which he might lawfully enjoy; and in thus furnishing a full and complete test of his readiness to do anything to promote the gospel. The essential idea here is, therefore, that there was such a necessity laid on him in his call to preach the gospel, that his compliance with that call could not be regarded as appropriately connected with reward; and that in his case the circumstance which showed that reward would be proper, was, his denying himself, and making the gospel without charge. This would show that "his heart was in the thing;" that he was was not urged on by necessity; that he loved the work; and that it would be consistent for the Lord to reward him for his self-denials and toils in his service.
I have nothing to glory of - The force of this would be better seen by a more literal translation. "It is not to me glorying;" that is, this is not the cause of my glorying, or rejoicing οὐκ ἔστι μοι καύχημα ouk esti moi kauchē ma. In Co1 9:15 he had said that he had a cause of glorying, or of joy (καύχημα kauchē ma). He here says that that joy or glorying did not consist in the simple fact that he preached the gospel; for necessity was laid on him; there was some other cause and source of his joy or glorying than that simple fact; Co1 9:18. Others preached the gospel also in common with them, it might be a source of joy to him that he preached the gospel; but it was not the source of his special joy, for he had been called into the apostleship in such a manner as to render it inevitable that he should preach the gospel. his glorying was of another kind.
For necessity is laid upon me. - My preaching is in a manner inevitable, and cannot therefore be regarded as that in which I especially glory. I was called into the ministry in a miraculous manner; I was addressed personally by the Lord Jesus; I was arrested when I was a persecutor; I was commanded to go and preach; I had a direct commission from heaven. There was no room for hesitancy or debate on the subject Gal 1:16, and I gave myself at once and entirely to the work; Act 9:6. I have been urged to this by a direct call from heaven; and to yield obedience to this call cannot be regarded as evincing such an inclination to give myself to this work as if the call had been in the usual mode, and with less decided manifestations. We are not to suppose that Paul was compelled to preach, or that he was not voluntary in his work, or that he did not prefer it to any other employment, but he speaks in a popular sense, as saying that he "could not help it;" or that the evidence of his call was irresistible, and left no room for hesitation.
He was free; but there was not the slightest room for debate on the subject. The evidence of his call was so strong that he could not but yield. Probably none now have evidences of their call to the ministry as strong as this. But there are many, very many, who feel that a kind of necessity is laid on them to preach. Their consciences urge them to it. They would be miserable in any other employment. The course of Providence has shut them up to it. Like Saul of Tarsus, they may have been persecutors, or Rev_ilers, or "injurious," or blasphemers Ti1 1:13; or they may, like him, have commenced a career of ambition; or they may have been engaged in some scheme of money-making or of pleasure; and in an hour when they little expected it, they have been arrested by the truth of God, and their attention directed to the gospel ministry. Many a minister has, before entering the ministry, formed many other purposes of life; but the providence of God barred his way, hemmed in his goings, and constrained him to become an ambassador of the cross.
Yea, woe is unto me ... - I should be miserable and wretched if I did not preach. My preaching, therefore, in itself considered, cannot be a subject of glorying. I am shut up to it. I am urged to it in every way. I should be wretched were I not to do it, and were I to seek any other calling. My conscience would reproach me. My judgment would condemn me. My heart would pain me. I should have no comfort in any other calling; and God would frown upon me. Hence, learn:
(1) That Paul had been converted. Once he had no love for the ministry, but persecuted the Saviour. With the feelings which he then had, he would have been wretched in the ministry; with those which he now had, he would have been wretched out of it. His heart, therefore, had been wholly changed.
(2) all ministers who are duly called to the work can say the same thing. They would be wretched in any other calling. Their conscience would reproach them. They would have no interest in the plans of the world; in the schemes of wealth, and pleasure, and fame. Their heart is in This work, and in this alone. In this, though amidst circumstances of poverty, persecution, nakedness, cold, peril, sickness, they have comfort. In any other calling, though surrounded by affluence, friends, wealth, honors, pleasures, gaiety, fashion, they would be miserable.
(3) a man whose heart is not in the ministry, and who would be as happy in any other calling, is not fit to be an ambassador of Jesus Christ. Unless his heart is there, and he prefers that to any other calling, he should never think of preaching the gospel.
(4) people who leave the ministry, and voluntarily devote themselves to some other calling when they might preach, never had the proper spirit of an ambassador of Jesus. If for the sake of ease or gain; if to avoid the cares and anxieties of the life of a pastor; if to make money, or secure money when made; if to cultivate a farm, to teach a school, to write a book, to live upon an estate, or to "enjoy life," they lay aside the ministry, it is proof that they never had a call to the work. So did not Paul; and so did not Paul's Master and ours. They loved the work, and they left it not till death. Neither for ease, honor, nor wealth; neither to avoid care, toil, pain, or poverty, did they cease in their work, until the one could say, "I have fought a good fight, "I have finished my course," I have kept the faith" (Ti2 4:7; and the other, "I have finished the work which thou gavest me to do;" Joh 17:4.
(5) we see the reason why people are sometimes "miserable" in other callings. They, should have entered the ministry. God called them to it; and they became hopefully pious. But they chose the law, or the practice of medicine, or chose to be farmers, merchants, teachers, professors, or statesmen. And God withers their piety, blights their happiness, follows them with the reproaches of conscience, makes them sad, melancholy, wretched. They do no good; and they have no comfort in life. Ever man should do the will of God, and then every man would be happy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: I have: Rom 4:2, Rom 15:17
for: Jer 1:17, Jer 20:7, Jer 20:9; Amo 3:8, Amo 7:15; Act 4:20, Act 9:6, Act 9:15, Act 26:16-20; Rom 1:14
woe: Isa 6:5; Luk 9:62; Col 4:17
John Gill
For though I preach the Gospel, I have nothing to glory of,.... The sense is not, that if he preached the Gospel in order for a livelihood, and to serve his private advantage, he should have no room for glorying; since, if this was the case, he should be obliged to do it, or perish for want: but his meaning is, that though he preached the Gospel ever so well, or ever so freely, and might glory before men, and against the false teachers, who insulted him in his character and office; yet not before God, from whom he received all his gifts, abilities, and qualifications, to preach the Gospel; all his light and knowledge in it; all his enlargements in meditation, and liberty in expression; all his faithfulness and integrity, courage and intrepidity, in the discharge and performance of his work, were by divine grace and assistance; and his success in it owing to the power and Spirit of God, so that he had nothing to glory of on any of these accounts: hence these words are a correction, or rather an explanation of the preceding:
for necessity is laid upon me; not of getting a livelihood by preaching, for he could have got, and did get this another way, even by labouring with his hands; nor of force and compulsion, for no one more readily engaged in it, or more cheerfully performed it; but of obligation from the divine call to this work, and from his own conscience, in which he knew it to be an heavenly one, and from the nature of the trust committed to him, and because of the good of immortal souls, and the honour of Christ; all which lay with weight upon him, and obliged him in duty, love, and gratitude, to attend to it:
yea, woe is unto me, if I preach not the Gospel; which is to be understood, not of any temporal affliction, as reproach, persecution, famine, nakedness, sword, &c. for such sort of woes frequently attend those that do preach the Gospel; but of the wounding of his conscience, and exposing himself, through the neglect of his calling, and contempt of the divine will, to the wrath and curse of God for ever; not that the apostle feared this would be his case, or that it possibly could be; but he thus speaks, to show what he or any other minister of the Gospel would deserve, at the hand of God, who having abilities to preach, should not make use of them; or should preach, but not the Gospel; or only a part of it, and not the whole; or should entirely desist from it, through self-interest, or the fear of man, or through being ashamed of Christ and his Gospel, or as not able to bear the reproach and persecution attending it.
Robert Jamieson, A. R. Fausset and David Brown
though I preach . . . I have nothing to glory of--that is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare Jer 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 without charge (1Cor 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.
9:179:17: Եթէ կամաւ զայն առնեմ, վա՛րձք են ինձ. եւ եթէ ակամայ, տնտեսութի՛ւն յանձն է ինձ։
17 Եթէ կամովին եմ անում այդ, վարձ կայ ինձ համար, իսկ եթէ՝ ակամայ, ծանր պարտականութիւն է ինձ յանձնուած:
17 Քանզի եթէ ասիկա կամաւ ընեմ, վարձք կ’ունենամ. իսկ եթէ ակամայ՝ ան ինծի յանձնուած տնտեսութիւն մըն է։
Եթէ կամաւ զայն առնեմ, վարձք են ինձ. եւ եթէ ակամայ` տնտեսութիւն յանձն է ինձ:

9:17: Եթէ կամաւ զայն առնեմ, վա՛րձք են ինձ. եւ եթէ ակամայ, տնտեսութի՛ւն յանձն է ինձ։
17 Եթէ կամովին եմ անում այդ, վարձ կայ ինձ համար, իսկ եթէ՝ ակամայ, ծանր պարտականութիւն է ինձ յանձնուած:
17 Քանզի եթէ ասիկա կամաւ ընեմ, վարձք կ’ունենամ. իսկ եթէ ակամայ՝ ան ինծի յանձնուած տնտեսութիւն մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: Ибо если делаю это добровольно, то [буду] иметь награду; а если недобровольно, то [исполняю только] вверенное мне служение.
9:17  εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.
9:17. εἰ (If) γὰρ (therefore) ἑκὼν (being-out) τοῦτο (to-the-one-this) πράσσω, (I-practice,"μισθὸν (to-a-pay) ἔχω: (I-hold) εἰ (if) δὲ (moreover) ἄκων, (un-being-out) οἰκονομίαν (to-a-house-parceleeing-unto) πεπίστευμαι. (I-had-come-to-be-trusted-of,"
9:17. si enim volens hoc ago mercedem habeo si autem invitus dispensatio mihi credita estFor if I do this thing willingly, I have a reward: but if against my will, a dispensation is committed to me.
17. For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me.
9:17. For if I do this willingly, I have a reward. But if I do this reluctantly, a dispensation is granted to me.
9:17. 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.
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:

17: Ибо если делаю это добровольно, то [буду] иметь награду; а если недобровольно, то [исполняю только] вверенное мне служение.
9:17  εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.
9:17. si enim volens hoc ago mercedem habeo si autem invitus dispensatio mihi credita est
For if I do this thing willingly, I have a reward: but if against my will, a dispensation is committed to me.
9:17. For if I do this willingly, I have a reward. But if I do this reluctantly, a dispensation is granted to me.
9:17. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Если бы Апостол по собственному желанию выступал на поприще проповедания о Христе, то это могло бы быть ему поставлено в похвалу. Между тем он пошел на это дело не по своей воле: подобно доверенному рабу (ср. Лк XII:42, 43), он должен исполнить поручение господина, не ожидая никакой награды.
Adam Clarke: Commentary on the Bible - 1831
9:17: For if I do this thing willingly - If I be a cordial co-operator with God, I have a reward, an incorruptible crown, Co1 9:25. Or, if I freely preach this Gospel without being burthensome to any, I have a special reward; but if I do not, I have simply an office to fulfill, into which God has put me, and may fulfill it conscientiously, and claim my privileges at the same time; but then I lose that special reward which I have in view by preaching the Gospel without charge to any.
This and the 18th verse have been variously translated: Sir Norton Knatchbull and, after him, Mr. Wakefield translate the two passages thus: For if I do this willingly, I have a reward; but if I am intrusted with an office without my consent? what is my reward then? to make the Gospel of Christ, whilst I preach it, without charge, in not using to the utmost my privileges in the Gospel.
Others render the passage thus: But if I do it merely because I am obliged to it, I only discharge an office that is committed to me, Co1 9:18. For what then shall I be rewarded? It is for this, that, preaching the Gospel of Christ, I preach it freely, and do not insist on a claim which the Gospel itself gives me.
Albert Barnes: Notes on the Bible - 1834
9:17: For if I do this thing willingly - If I preach so as to show that my heart is in it; that I am not compelled, If I pursue such a course as to show that I prefer it to all other employments. If Paul took a compensation for his services, he could not well do this; if he did not, he showed that his heart was in it, and that he preferred the work to all others. Even though he had been in a manner compelled to engage in that work, yet he so acted in the work as to show that it had his hearty preference. This was done by his submitting to voluntary self-denials and sacrifices in order to spread the Saviour's name.
I have a reward - I shall meet with the approbation of my Lord, and shall obtain the reward in the world to come, which is promised to those who engage heartily, and laboriously, and successfully in turning sinners to God; Pro 11:30; Dan 12:3; Mat 13:43; Mat 25:21-23; Jam 5:20.
But if against my will - (ἄκων akō n). "If under a necessity Co1 9:16; if by the command of another" (Grotius); if I do it by the fear of punishment, or by any strong necessity which is laid on me.
A dispensation of the gospel is committed unto me - I am entrusted with (πεπίστευμαι pepisteumai) this dispensation, office, economy (οἰκονομίαν oikonomian) of the gospel. It has been laid upon me; I have been called to it; I must engage in this work; and if I do it from mere compulsion or in such a way that my will shall not acquiesce in it, and concur with it, I shall have no distinguished reward. The work must be done; I must preach the gospel; and it becomes me so to do it as to show that my heart and will entirely concur; that it is not a matter of compulsion, but of choice. This he proposed to do by so denying himself, and so foregoing comforts which he might lawfully enjoy, and so subjecting himself to perils and toils in preaching the gospel, as to show that his heart was in the work, and that he truly loved it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: if I: Ch1 28:9, Ch1 29:5, Ch1 29:9, Ch1 29:14; Neh 11:2; Isa 6:8; Co2 8:12; Plm 1:14; Pe1 5:2-4
have: Co1 3:8, Co1 3:14; Mat 10:41
against: Exo 4:13, Exo 4:14; Jer 20:9; Eze 3:14; Jon 1:3, Jon 4:1-3; Mal 1:10
dispensation: Co1 9:16, Co1 4:1; Mat 24:25; Luk 12:42; Gal 2:7; Eph 3:2-8; Phi 1:17; Col 1:25; Th1 2:4; Ti1 1:11-13
John Gill
For if I do this thing willingly,.... That is, not freely and without receiving anything for preaching, without seeking any temporal profits and advantages; nor in pure love to Christ, and the good of souls, without any fear of punishment, or hope of reward; but the apostle supposes a case which was not, and his sense is, that supposing no necessity had been laid upon him, or any injunction or command given him to preach the Gospel, but he had entered on it without any obligation upon him, then, says he,
I have a reward; or should have one, or might expect one; so the Jews (q) say, that a reward is given to him, who does anything unbidden:
but if against my will, or unwillingly,
a dispensation of the Gospel is committed to me; which was his case; the Gospel was committed to his trust, as anything is to the trust and charge of a steward by his lord, who is obliged to take care of it, and is accountable for it, and of whom faithfulness is required; he did not undertake this economy, or dispensation of the Gospel of himself, of his own mind and will, but it was enjoined him by one that had the command over him, and could and did oblige him to take the charge of it; though he made him willing, as well as able to do it: and therefore since this was the case, that it was not at his own option whether he would preach the Gospel or not, but he was obliged to it by one, that had a superior power and influence over him; hence, though he performed it ever so well, and with never so much faithfulness and integrity, he asks in the following verse,
(q) Maimon. apud Hammond in loc.
John Wesley
Willingly - He seems to mean, without receiving anything. St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, and yet have received a maintenance from the Corinthians. But if he had received anything from them, he would have termed it preaching unwillingly. And so, in the next verse, another might have used that power without abusing it. But his own using it at all, he would have termed abusing it. A dispensation is intrusted to me - Therefore I dare not refrain.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (Acts 9:15; Acts 22:15; Acts 26:16); not of my own natural will, but by the constraining grace of God; (Rom 9:16; Ti1 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," Lk 17:10, but incur the "woe," 1Cor 9:16, if I fail in it).
9:189:18: Եւ արդ՝ զի՞նչ վարձք իցեն ինձ, եթէ յաւետարանելն ձրի՛ տաց զաւետարանն, զի մի՛ զեղծցի՛մ ինչ իշխանութեամբս իմով յաւետարանի՛ անդ[3782]։ [3782] Ոմանք. Վարձք են ինձ։ Բազումք. Զի մի՛ զեղծիցիմ ինչ։
18 Եւ արդ, ի՞նչ է իմ վարձը. այն՝ որ աւետարանելիս Աւետարանը ձրի տամ, որպէսզի աւետարանելու մէջ ունեցած իմ իշխանութիւնը չարաշահած չլինեմ.
18 Ուրեմն ի՞նչ վարձք կ’ըլլայ ինծի. այս կ’ըլլայ որ քարոզելու ատենս Քրիստոսին աւետարանը ձրի տամ որ չըլլայ թէ աւետարանին մէջ իմ իրաւունքս գէշ կերպով գործածեմ։
Եւ արդ զի՞նչ վարձք իցեն ինձ. [42]եթէ յաւետարանելն ձրի տաց [43]զաւետարանն` զի մի՛ զեղծիցիմ ինչ իշխանութեամբս իմով յաւետարանի անդ:

9:18: Եւ արդ՝ զի՞նչ վարձք իցեն ինձ, եթէ յաւետարանելն ձրի՛ տաց զաւետարանն, զի մի՛ զեղծցի՛մ ինչ իշխանութեամբս իմով յաւետարանի՛ անդ[3782]։
[3782] Ոմանք. Վարձք են ինձ։ Բազումք. Զի մի՛ զեղծիցիմ ինչ։
18 Եւ արդ, ի՞նչ է իմ վարձը. այն՝ որ աւետարանելիս Աւետարանը ձրի տամ, որպէսզի աւետարանելու մէջ ունեցած իմ իշխանութիւնը չարաշահած չլինեմ.
18 Ուրեմն ի՞նչ վարձք կ’ըլլայ ինծի. այս կ’ըլլայ որ քարոզելու ատենս Քրիստոսին աւետարանը ձրի տամ որ չըլլայ թէ աւետարանին մէջ իմ իրաւունքս գէշ կերպով գործածեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: За что же мне награда? За то, что, проповедуя Евангелие, благовествую о Христе безмездно, не пользуясь моею властью в благовествовании.
9:18  τίς οὗν μού ἐστιν ὁ μισθός; ἵνα εὐαγγελιζόμενος ἀδάπανον θήσω τὸ εὐαγγέλιον, εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῶ εὐαγγελίῳ.
9:18. τίς (what-one) οὖν (accordingly) μού (unto-me) ἐστιν (it-be) ὁ (the-one) μισθός; (a-pay?"ἵνα (So) εὐαγγελιζόμενος ( goodly-messaging-to ) ἀδάπανον (to-un-expensed) θήσω (I-shall-place) τὸ (to-the-one) εὐαγγέλιον, (to-a-goodly-messagelet,"εἰς (into) τὸ (to-the-one) μὴ (lest) καταχρήσασθαι ( to-have-afforded-down-unto ) τῇ (unto-the-one) ἐξουσίᾳ (unto-a-being-out-unto) μου (of-me) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ. (unto-a-goodly-messagelet)
9:18. quae est ergo merces mea ut evangelium praedicans sine sumptu ponam evangelium ut non abutar potestate mea in evangelioWhat is my reward then? That preaching the gospel, I may deliver the gospel without charge, that I abuse not my power in the gospel.
18. What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel.
9:18. And what, then, would be my reward? So, when preaching the Gospel, I should give the Gospel without taking, so that I may not misuse my authority in the Gospel.
9:18. What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel:

18: За что же мне награда? За то, что, проповедуя Евангелие, благовествую о Христе безмездно, не пользуясь моею властью в благовествовании.
9:18  τίς οὗν μού ἐστιν ὁ μισθός; ἵνα εὐαγγελιζόμενος ἀδάπανον θήσω τὸ εὐαγγέλιον, εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῶ εὐαγγελίῳ.
9:18. quae est ergo merces mea ut evangelium praedicans sine sumptu ponam evangelium ut non abutar potestate mea in evangelio
What is my reward then? That preaching the gospel, I may deliver the gospel without charge, that I abuse not my power in the gospel.
9:18. And what, then, would be my reward? So, when preaching the Gospel, I should give the Gospel without taking, so that I may not misuse my authority in the Gospel.
9:18. What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Апостол однако не хочет исполнять порученное ему дело как раб. Он хочет делать его как человек свободный, как друг Того, Кто поручил ему это дело. Для этого он решил проповедывать безмездно. - За что же мне награда? т. е.: "каким же способом я решил добиться награды от Господа? (без награды Ап. не хочет работать). Так, что благовествуя безмездно, я этим делаю то, что мне не было вменено в обязанность. Этим я равняюсь с 12-ю Апостолами, которые добровольно примкнули к Господу".
Adam Clarke: Commentary on the Bible - 1831
9:18: That I abuse not my power - I am inclined to think that καταχρησασθαι is to be understood here, not in the sense of abusing, but of using to the uttermost - exacting every thing that a man can claim by law. How many proofs have we of this in preachers of different denominations, who insist so strongly and so frequently on their privileges, as they term them, that the people are tempted to believe they seek not their souls' interests, but their secular goods. Such preachers can do the people no good. But the people who are most liable to think thus of their ministers, are those who are unwilling to grant the common necessaries of life to those who watch over them in the Lord. For there are such people even in the Christian Church! If the preachers of the Gospel were as parsimonious of the bread of life as some congregations and Christian societies are of the bread that perisheth, and if the preacher gave them a spiritual nourishment as base, as mean, and as scanty as the temporal support which they afford him, their souls must without doubt have nearly a famine of the bread of life.
Albert Barnes: Notes on the Bible - 1834
9:18: What is my reward then? - What is the source of my reward? or what is there in my conduct that will show that I am entitled to reward What is there that will demonstrate that my heart is in the work of the ministry; that I am free and voluntary, and that I am not urged by mere necessity? Though I have been called by miracle, and though necessity is laid upon me, so that I cannot but preach the gospel, yet how shall I so do it as to make it proper for God to reward me as a voluntary agent? Paul immediately states the circumstance that showed that he was entitled to the reward, and that was, that he denied himself, and was willing to forego his lawful enjoyments, and even his rights, that he might make the gospel without charge.
I may make the gospel of Christ without charge - Without expense to those who hear it. I will support myself by my own labor, and will thus show that I am not urged to preaching by mere "necessity," but that I love it. Observe here:
(1) That Paul did not give up a support because he was not entitled to it.
(2) he does not say that it would be well or advisable for others to do it.
(3) it is right, and well for a man if he chooses and can do it, to make the gospel without charge, and to support himself.
(4) all that This case proves is, that it would be proper only where a "necessity" was laid on a man, as it was on Paul; when he could not otherwise show that his heart was in the work, and that he was voluntary and loved it.
(5) this passage cannot be urged "by a people" to prove that ministers ought not to have a support. Paul says they have a right to it. A man may forego a right if he pleases. He may choose not to urge it; but no one can demand of him that he should not urge it; much less have they a right to demand that he should give up his rights.
(6) it is best in general that those who hear the gospel should contribute to its support. It is not only equal and right, but it is best for them, We generally set very little value on that which costs us nothing; and the very way to make the gospel contemptible is, to have it preached by those who are supported by the state, or by their own labor in some other department; or by people who neither by their talents, their learning, nor their industry have any claim to a support. All ministers are not like Paul. They have neither been called as he was; nor have they his talent, his zeal, or his eloquence. Paul's example then should not be urged as an authority for a people to withhold from their pastor what is his due; nor, because Paul chose to forego his rights, should people now demand that a minister should devote his time, and health, and life to their welfare for nothing.
That I abuse not my power in the gospel - Paul had a right to a support. This power he might urge. But to urge it in his circumstances would be a hinderance of the gospel. And to do that would be to abuse his power, or to pervert it to purposes for which it was never designed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: when: Co1 9:6, Co1 9:7, Co1 10:33; Co2 4:5, Co2 11:7-9, Co2 12:13-18; Th1 2:6; Th2 3:8, Th2 3:9
that I: Co1 7:31, Co1 8:9; Rom 14:15
Geneva 1599
What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ (o) without charge, that I abuse not my power in the gospel.
(o) By taking nothing from those to whom I preach it.
John Gill
What is my reward then?.... None at all, I have none to expect, hope for, or claim, in a way of debt; I am a servant intrusted by my Lord with the Gospel, and an unprofitable one I am; I do, at most and best, but what is my duty, and for that I can claim no reward: all the reward that remains is only this,
verily, that when I preach the Gospel, which I am obliged to do,
I may make the Gospel of Christ without charge; to them that hear it, as he did to the Corinthians, which was his glorying in 1Cor 9:15 and is the same with his reward here; for this means not any reward from God, but his glorying among men, and against the false teachers; that when he preached the word at Corinth, he was not chargeable to any, nor would he ever be: his reason for it is,
that I abuse not my power in the Gospel; his right of having a maintenance, whilst he was preaching the Gospel; to have made use of which would have been an abuse of it, since it would have given occasion to the false apostles to reproach and calumniate, and might have been an hinderance to the Gospel of Christ, and a stumbling to some weak minds.
John Wesley
What then is my reward - That circumstance in my conduct for which I expect a peculiar reward from my great Master? That I abuse not - Make not an unseasonable use of my power which I have in preaching the gospel.
Robert Jamieson, A. R. Fausset and David Brown
What is my reward?--The answer is in 1Cor 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more."
of Christ--The oldest manuscripts and versions omit these words.
abuse--rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Cor 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.
9:199:19: Քանզի ազա՛տ էի յամենայնէ, եւ ամենեցուն զանձն ՚ի ծառայութեան կացուցի, զի զբազումս շահեցայց[3783]։ [3783] Ոմանք. ՚Ի ծառայութիւն կացու՛՛։
19 թէպէտեւ ազատ էի բոլորից, բայց իմ անձը դրի բոլորի ծառայութեան համար, որպէսզի շահեմ շատերին:
19 Քանզի թէեւ ես ամենէն ազատ էի, բայց իմ անձս ամենուն ծառայ ըրի, որպէս զի շատերը շահիմ։
Քանզի ազատ էի յամենայնէ, եւ ամենեցուն զանձն ի ծառայութեան կացուցի, զի զբազումս շահեցայց:

9:19: Քանզի ազա՛տ էի յամենայնէ, եւ ամենեցուն զանձն ՚ի ծառայութեան կացուցի, զի զբազումս շահեցայց[3783]։
[3783] Ոմանք. ՚Ի ծառայութիւն կացու՛՛։
19 թէպէտեւ ազատ էի բոլորից, բայց իմ անձը դրի բոլորի ծառայութեան համար, որպէսզի շահեմ շատերին:
19 Քանզի թէեւ ես ամենէն ազատ էի, բայց իմ անձս ամենուն ծառայ ըրի, որպէս զի շատերը շահիմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: Ибо, будучи свободен от всех, я всем поработил себя, дабы больше приобрести:
9:19  ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω·
9:19. Ἐλεύθερος (En-freed) γὰρ (therefore) ὢν (being) ἐκ (out) πάντων ( of-all ) πᾶσιν ( unto-all ) ἐμαυτὸν (to-myself) ἐδούλωσα, (I-en-bondeed,"ἵνα (so) τοὺς (to-the-ones) πλείονας ( to-more-beyond ) κερδήσω: (I-might-have-gained)
9:19. nam cum liber essem ex omnibus omnium me servum feci ut plures lucri faceremFor whereas I was free as to all, I made myself the servant of all, that I might gain the more.
19. For though I was free from all , I brought myself under bondage to all, that I might gain the more.
9:19. For when I was a free man to all, I made myself the servant of all, so that I might gain all the more.
9:19. For though I be free from all [men], yet have I made myself servant unto all, that I might gain the more.
For though I be free from all [men], yet have I made myself servant unto all, that I might gain the more:

19: Ибо, будучи свободен от всех, я всем поработил себя, дабы больше приобрести:
9:19  ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω·
9:19. nam cum liber essem ex omnibus omnium me servum feci ut plures lucri facerem
For whereas I was free as to all, I made myself the servant of all, that I might gain the more.
9:19. For when I was a free man to all, I made myself the servant of all, so that I might gain all the more.
9:19. For though I be free from all [men], yet have I made myself servant unto all, that I might gain the more.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Самоотречение Ап. Павла не ограничивается его отказом от содержания: оно простирается на всю его деятельность. Всегда он отказывался от своих прав там, где этот отказ мог принести пользу ближнему. Он подчинялся чужим привычкам, чтобы большее число верующих приобрести для Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Devotedness.A. D. 57.
19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 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 I might gain them that are under the law; 21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23 And this I do for the gospel's sake, that I might be partaker thereof with you.

The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for the benefit of others.

I. He asserts his liberty (v. 19): Though I be free from all men. He was free-born, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsistence; yet he made himself a servant to all, that he might gain the more. He behaved as a servant; he laboured for their good as a servant; he was careful to please, as a servant to his master; he acted in many cases as if he had no privileges; and this that he might gain the more, or make the more converts to Christianity. He made himself a servant, that they might be made free.

II. He specifies some particulars wherein he made himself a servant to all. He accommodated himself to all sorts of people. 1. To the Jews, and those under the law, he became a Jew, and as under the law, to gain them. Though he looked on the ceremonial law as a yoke taken off by Christ, yet in many instances he submitted to it, that he might work upon the Jews, remove their prejudices, prevail with them to hear the gospel, and win them over to Christ. 2. To those that are without the law as without law that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people's usages or humours for their advantage. He would reason with the philosophers in their own way. And, as to converted Gentiles, he behaved among them as one that was not under the bondage of the Jewish laws, as he had asserted and maintained concerning them, though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ to please or humour any man; but he would accommodate himself to all men, where he might do it lawfully, to gain some. Paul was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and conformed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, yet he accommodated himself, as much as he innocently might, to their prejudices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand on privileges and punctilios. 3. To the weak he became as weak, that he might gain the weak, v. 22. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall off from the gospel into heathen idolatry, through his use of his liberty, he refrained himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, he became all things to all men, that he might by all means (all lawful means) gain some. He would not sin against God to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did so for the good of others.

III. He assigns his reason for acting in this manner (v. 23): This I do for the gospel's sake, and that I may be partaker thereof with you; that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in bar to this design. Those manifestly abuse their power in the gospel who employ it not to edification but destruction, and therefore breathe nothing of its spirit.
Adam Clarke: Commentary on the Bible - 1831
9:19: For though I be free - Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I were the slave of the public.
Albert Barnes: Notes on the Bible - 1834
9:19: For though I be free - I am a freeman. I am under obligation to none. I am not bound to. give them my labors, and at the same time to toil for my own support. I have claims like others, and could urge them; and no man could demand that I should give myself to a life of servitude, and comply with their prejudices and wishes, as if I were a "slave," in order to their conversion; compare Co1 9:1; see the notes at Co1 6:12.
From all men - (ἐκ πάντων ek pantō n). This may either refer to all "persons" or to all "things." The word "men" is not in the original. The connection, however, seems to fix the signification to "persons." "I am a freeman. And although I have conducted like a slave, yet it has been done voluntarily."
I have made myself the servant of all - Greek, "I have 'enslaved myself' (ἐμαυτὸν ἐδούλωσα emauton edoulō sa) unto all." That is:
(1) I labor for them, or in their service, and to promote their welfare.
(2) I do it, as the slave does, without reward or hire. I am not paid for it, but submit to the toil, and do it without receiving pay.
(3) like the slave who wishes to gratify his master, or who is compelled from the necessity of the case, I comply with the prejudices, habits, customs, and opinions of others as far as I can with a good conscience. The "slave" is subject to the master's will. That will must be obeyed. The whims, prejudices, caprices of the master must be submitted to, even if they are "mere" caprice, and wholly unreasonable. So Paul says that he had voluntarily put himself into this condition, a condition making it necessary for him to suit himself to the opinions, prejudices, caprices, and feelings of all people, so far as he could do it with a good conscience, in order that he might save them. We are not to understand here that Paul embraced any opinions which were false in order to do this, or that he submitted to anything which is morally wrong. But he complied with their customs, and habits, and feelings, as far as it could lawfully be done. He did not needlessly offend them, or run counter to their prejudices.
That I might gain the more - That I might gain more to Christ; that I might be the means of saving more souls. What a noble instance of self-denial and true greatness is here! How worthy of religion! How elevated the conduct! How magnanimous, and how benevolent! No man would do this who had not a greatness of intellect that would rise above narrow prejudices; and who had not a nobleness of heart that would seek at personal sacrifice the happiness of all people. It is said that not a few early Christians, in illustration of this principle of conduct, actually sold themselves into slavery in order that they might have access to and benefit slaves, an act to which nothing would prompt a man but the religion of the cross; compare the note at Rom 1:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: I be: Co1 9:1; Gal 5:1
I made: Co1 10:33; Mat 20:26-28; Joh 13:14, Joh 13:15; Rom 1:14, Rom 15:2; Co2 4:5; Gal 5:13
that: Co1 9:20-22, Co1 7:16; Pro 11:30; Mat 18:15; Rom 11:14; Ti1 4:16; Ti2 2:10; Jam 5:19, Jam 5:20; Pe1 3:1
John Gill
For though I be free from all men,.... As an apostle, being in the highest office in the church, he had none superior to him, that could exercise any power and authority over him, and was also independent of men for his maintenance, which he got by his own hand labour: though it may be observed, that the word "men" is not in the original text, and the word "all" may as well have respect to things as men; and the sense be, that he was free, as from the curse of the moral law, so from the yoke of the ceremonial law, and all the rituals of it, and might, if he would, make use of his Christian liberty; the following verses seem to incline to this sense, as the preceding ones do to the former:
yet have I made myself servant unto all; in faithfully and indefatigably preaching the Gospel to them; undergoing all manner of affliction and persecution for the sake of that and them; behaving towards them with all meekness and humility; condescending to their weakness, and accommodating himself to their capacities and customs:
that I might gain the more; than other apostles have done, or than it could be reasonably thought he should, had he behaved in a more lordly and domineering manner: his end was not to amass wealth, to gain riches and treasures of good things to himself, but many souls to Christ, who otherwise must have been lost; but being brought to the knowledge of Christ, and salvation by him through his ministry, it was profit to them, and gain to Christ: the metaphor is taken from merchants, who spare no pains, but take every method to acquire gain and profit; the ministers of the word are spiritual merchants, their traffic lies in the souls of men, whom they are studiously and anxiously careful to bring to Christ.
John Wesley
I made myself the servant of all - I acted with as self - denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. Where is the preacher of the gospel who treads in the same steps?
Robert Jamieson, A. R. Fausset and David Brown
free from all men--that is, from the power of all men.
gain the more--that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (Th1 2:19-20); he therefore repeats it frequently (1Cor 9:20-22).
9:209:20: Եղէ ընդ Հրեայսն իբրեւ զՀրեայ, զի զՀրեա՛յսն շահեցայց[3784]։ [3784] Ոմանք. Ընդ Հրէայս իբրեւ զՀրէայսն։
20 Հրեաների հետ եղայ ինչպէս հրեայ, որպէսզի շահեմ հրեաներին:
20 Հրեաներուն հետ Հրեայի պէս եղայ, որպէս զի Հրեաները շահիմ,
Եղէ ընդ Հրեայսն իբրեւ զՀրեայ, զի զՀրեայսն շահեցայց:

9:20: Եղէ ընդ Հրեայսն իբրեւ զՀրեայ, զի զՀրեա՛յսն շահեցայց[3784]։
[3784] Ոմանք. Ընդ Հրէայս իբրեւ զՀրէայսն։
20 Հրեաների հետ եղայ ինչպէս հրեայ, որպէսզի շահեմ հրեաներին:
20 Հրեաներուն հետ Հրեայի պէս եղայ, որպէս զի Հրեաները շահիմ,
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: для Иудеев я был как Иудей, чтобы приобрести Иудеев; для подзаконных был как подзаконный, чтобы приобрести подзаконных;
9:20  καὶ ἐγενόμην τοῖς ἰουδαίοις ὡς ἰουδαῖος, ἵνα ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω·
9:20. καὶ (and) ἐγενόμην ( I-had-became ) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) ὡς (as) Ἰουδαῖος, (Iouda-belonged,"ἵνα (so) Ἰουδαίους ( to-Iouda-belonged ) κερδήσω: (I-might-have-gain) τοῖς (unto-the-ones) ὑπὸ (under) νόμον (to-a-parcelee) ὡς (as) ὑπὸ (under) νόμον, (to-a-parcelee,"μὴ (lest) ὢν (being) αὐτὸς (it) ὑπὸ (under) νόμον, (to-a-parcelee,"ἵνα (so) τοὺς (to-the-ones) ὑπὸ (under) νόμον (to-a-parcelee) κερδήσω: (I-might-have-gained)
9:20. et factus sum Iudaeis tamquam Iudaeus ut Iudaeos lucrarerAnd I became to the Jews a Jew, that I might gain the Jews: To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law.
20. And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law;
9:20. And so, to the Jews, I became like a Jew, so that I might gain the Jews.
9:20. 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 I might gain them that are under the law;
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 I might gain them that are under the law:

20: для Иудеев я был как Иудей, чтобы приобрести Иудеев; для подзаконных был как подзаконный, чтобы приобрести подзаконных;
9:20  καὶ ἐγενόμην τοῖς ἰουδαίοις ὡς ἰουδαῖος, ἵνα ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω·
9:20. et factus sum Iudaeis tamquam Iudaeus ut Iudaeos lucrarer
And I became to the Jews a Jew, that I might gain the Jews: To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law.
9:20. And so, to the Jews, I became like a Jew, so that I might gain the Jews.
9:20. 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 I might gain them that are under the law;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Здесь Ап. раскрывает мысль о своем подчинении другим (я всем поработил себя). - Для иудеев... для подзаконных. Первое выражение обозначает народность иудейскую, а второе обнимает всех, исполнявших закон, как иудеев, так и иудейских прозелитов из язычников. - Как иудей... как подзаконный. Ап. разумеет здесь те уступки, какие он делал, вступая в общение с людьми, привыкшими смотреть на закон Моисеев как на обязательный для каждого иудея и смущавшимися всяким нарушением этого закона. В виду этого Ап. Павел совершил обрезание над Тимофеем (Деян XVI:3), дал обет в Кенхрее (Деян XVII:18) и совершил над собою обряд назорейского очищения по предложению Ап. Иакова (Деян XXI:26). - Для чуждых закона как чуждый закона. Ап. ставит себя на ряду с христианами из язычников, для которых не было обязательно соблюдение закона Моисеева. Хотя он был иудей родом, но сознавал себя, как христианин, освобожденным от исполнения предписаний закона, которые не могли представлять собою вечной ценности, как общенравственный закон. Но вместе с этим он не был чужд закона перед Богом т. е. в своей внутренней жизни был подчинен истинному закону, воле Божией. - Подзаконен Христу. Этими словами Ап. разъясняет, что он подчинился высшему закону Божию чрез то, что сначала подчинился Христу. Во Христе он получил и закон, руководящий его внутреннею жизнью. - Таким образом Ап. различает три ступени жизни: 1) жизнь без закона, когда человек руководится в своей деятельности только природными склонностями, 2) жизнь под законом, когда закон является для человека чем-то внешним и принуждает его к послушанию и 3) жизнь в законе или жизнь христианина, когда человеческая воля составляет единое с божественным законом, находясь под действием духа Христова. - Немощные - это недостаточно утвержденные в вере христиане, о которых шла речь в VIII главе. Приобрести их - значило: не дать уклониться снова в иудейство или язычество, что могло бы случиться, если бы Апостол для них не ограничивал своей свободы, не был как немощный. - Сделался всем - лучше: всяким - и иудеем, и подзаконным и т. д. - Конечно, Апостолом руководили при этом не какие-либо личные цели, а одна любовь. Но во всяком случае эта способность Апостола приспособляться к чужим мнениям могла подать повод обвинять его в оппортюнизме, и его, действительно, обвиняют в этом. Справедливо ли? Есть оппортюнизм двоякого рода. Некоторые из современных богословов, видя, что обществу трудно поверить в чудеса, описываемые в Библии, стараются представить веру в чудеса как совершенно излишнюю для истинного благочестия: сущность Евангелия - говорят они - не в чудесах! Понятно, что такая уступка духу времени совершенно не может быть оправдана, потому что она изменяет самое понятие о христианстве, как религии, засвидетельствовавшей о себе знамениями и чудесами (Евр II:4). Бывает также, что проповедники христианской нравственности вычеркивают из своей программы все, более строгие требования Евангелия, чтобы привлечь к себе людей из среды образованного общества, а иногда жертвуют догмою христианства, церковною дисциплиною, которую считают обязательною только для простого народа. Такой оппортюнизм причиняет существенный вред истинному христианству, потому что он поощряет неверие, нравственную распущенность и привязанность к наслаждениям чувственным. Христианство в таких случаях является полуистиною, только воображаемою силою и, в лучшем случае, только окольным путем в Царство Небесное. Но есть оппортюнизм совершенно другого рода. Иной проповедник Евангелия обладает способностью глубоко проникать в тайны чужой души. Любящим взором он видит все, что волнует и смущает чужую душу, и вот, когда ему приходится обращаться со словом увещевания к такой душе, он идет на уступки, смягчая суровость своих обличений, хотя и не жертвует при этом существенными требованиями Евангелия и догмою. Таков и оппортюнизм Ап. Павла. Это не иное что, как проявление его высокого смирения и самопожертвования на пользу ближнего. Терпимость этого оппортюнизма не безгранична: он не допускает, чтобы каждый мог спастись по-своему (изречение Фридриха Великого), и это вполне доказал Ап. Павел, когда он выступил с резким обличением против Ап. Петра, который своими уступками иудействующим в Антиохии мог совершенно погубить то дело, которое там путем долгих усилий удалось сделать Ап. Павлу (см. Гал II:14).
Adam Clarke: Commentary on the Bible - 1831
9:20: Unto the Jews I became as a Jew - In Act 16:3, we find that for the sake of the unconverted Jews he circumcised Timothy. See the note on Act 16:3.
To them that are under the law - To those who considered themselves still under obligation to observe its rites and ceremonies, though they had in the main embraced the Gospel, he became as if under the same obligations; and therefore purified himself in the temple, as we find related, Act 21:26 (note).
After the first clause, to them that are under the law as under the law, the following words, μη ων αυτος ὑπο νομον, not being myself under the law, are added by ABCDEFG, several others; the later Syriac, Sahidic, Armenian, Vulgate, and all the Itala; Cyril, Chrysostom, Damascenus, and others; and on this evidence Griesbach has received them into the text.
Albert Barnes: Notes on the Bible - 1834
9:20: And unto the Jews - In this verse, and the two following, Paul states more at length the conduct which he had exhibited, and to which he refers in Co1 9:19. He had shown this conduct to all classes of people. He had preached much to his own countrymen, and had evinnced these principles there.
I became as a Jew - I complied with their rites, customs, prejudices, as far as I could with a good conscience. I did not needlessly offend them. I did not attack and oppose their views, when there was no danger that my conduct should be mistaken. For a full illustration of Paul's conduct in this respect, and the principles which influenced him, see the notes on Act 16:3; Act 18:18; Act 21:21-27; Act 23:1-6.
To those that are under the law - This I understand as another form of saying that he conformed to the rites, customs, and even prejudices of the Jews. The phrase "under the law" means undoubtedly the law of Moses; and probably he here refers particularly to those Jews who lived in the land of Judea, as being more "immediately and entirely" under the law of Moses, than those who lived among the Gentiles.
As under the law - That is, I conformed to their rites and customs as far as I could do it. I did not violate them unnecessarily. I did not disregard them for the purpose of offending them; nor refuse to observe them when it could be done with a good conscience. There can be no doubt that Paul, when he was in Judea, submitted himself to the laws, and lived in conformity with them.
That I might gain - That I might obtain their confidence and affection. That I might not outrage their feelings, excite their prejudices, and provoke them to anger; and that I might thus have access to their minds, and be the means of converting them to the Christian faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: unto: Act 16:3, Act 17:2, Act 17:3, Act 18:18, Act 21:20-26
are under: Rom 3:19, Rom 6:14, Rom 6:15; Gal 4:5, Gal 4:21, Gal 5:18
Geneva 1599
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the (p) law, as under the law, that I might gain them that are under the law;
(p) The word "law" in this place must be limited to the ceremonial Law.
John Gill
And unto the Jews I became as a Jew,.... That is, in religion; or with respect to some religious observances peculiar to the Jews, for he himself was really a Jew by nature; who became as one unto them in this sense, when he for their sakes circumcised Timothy at Derbe, or Lystra, purified himself at Jerusalem, shaved his head at Cenchrea, observed their sabbath, and abstained from some sorts of food forbidden in the law; and his end in so doing was, not to confirm them in such usages, but that he might hereby have the greater influence over them, and by little and little bring them off of these things, or, as he says,
that I might gain the Jews; bring them over to Christ, and off of a dependence on their own righteousness, for justification before God:
to them that are under the law, as under the law; the Vulgate Latin version adds, "when I was not under the law", and so the Alexandrian copy and some others; by whom seem to be meant the same persons as before; though some have thought that the Samaritans are intended, and others the Sadducees: but if any as distinct from the former are designed, they should rather seem to be the converted Jews; who though they believed in Christ, looked upon themselves to be still under the law, and therefore observed it; with whom the apostle on certain occasions complied, as if he was under it too, that he might have the greater share in their affections and credit; hoping in time that by such means he might be able to prevail upon them to relinquish these things, and wholly attend to the Gospel and ordinances of Christ, or, as he says,
that I might gain them that are under the law; meaning the Jews, who were observers of the law of Moses.
John Wesley
To the Jews I became as a Jew - Conforming myself in all things to their manner of thinking and living, so far as; I could with innocence. To them that are under the law - Who apprehend themselves to be still bound by the Mosaic law. As under the law - Observing it myself, while I am among them. Not that he declared this to be necessary, or refused to converse with those who did not observe it. This was the very thing which he condemned in St. Peter, Gal 2:14.
Robert Jamieson, A. R. Fausset and David Brown
I became as a Jew--in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Acts 16:3; Acts 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness.
to them that are under the law, as under the law--in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that 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 manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."
9:219:21: Եղէ ընդ օրինօք, իբրեւ զայնոսիկ որ ընդ օրինօ՛քն էին. իբրեւ ո՛չ եթէ ընդ օրինօքն էի, այլ զի որ ընդ օրինօ՛քն իցեն՝ եւ զնոսա՛ շահեցայց. ընդ անօրէնս եղէ՛ իբրեւ զանօրէն. իբր ո՛չ եթէ անօրէն ինչ էի յԱստուծոյ, այլ ընդ օրինօքն Քրիստոսի. զի շահեցա՛յց զանօրէնսն[3785]։ [3785] Ոմանք. Իբր ոչ եթէ ընդ օրինօք էին, այլ զի եւ որ... անօրէն ինչ էի Աստուծոյ, այլ ընդ օրինօք Քրիստոսի։
21 Եղայ օրէնքի տակ, ինչպէս օրէնքի տակ եղածները. ոչ թէ նրա համար, որ օրէնքի տակ էի, այլ որպէսզի շահեմ նաեւ նրանց, որ օրէնքի տակ են: Օրէնքի տակ չեղողների հետ եղայ ինչպէս օրէնքի տակ չեղող մարդ, ոչ թէ նրա համար, որ Աստծու օրէնքին ենթակայ չէի, այլ՝ Քրիստոսի՛ օրէնքի տակ էի, որպէսզի շահեմ օրէնքի տակ չեղողներին:
21 Օրէնքի տակ եղողներուն հետ օրէնքի տակ եղողի պէս եղայ, ոչ թէ ես օրէնքի տակ էի, որպէս զի օրէնքի տակ եղողներն ալ շահիմ. օրէնքի տակ չեղողներուն հետ օրէնքի տակ չեղողի պէս եղայ, ոչ թէ ես Աստուծմէն օրէնք չունէի, հապա Քրիստոսին օրէնքին տակ էի, որպէս զի օրէնք չունեցողներն ալ շահիմ.
Եղէ ընդ օրինօք իբրեւ զայնոսիկ որ ընդ օրինօքն էին, [44]իբր ոչ եթէ ընդ օրինօքն էի, այլ`` զի որ ընդ օրինօքն իցեն` եւ զնոսա շահեցայց. ընդ անօրէնս եղէ իբրեւ զանօրէն, իբր ոչ եթէ անօրէն ինչ էի Աստուծոյ, այլ ընդ օրինօքն Քրիստոսի, զի շահեցայց զանօրէնսն:

9:21: Եղէ ընդ օրինօք, իբրեւ զայնոսիկ որ ընդ օրինօ՛քն էին. իբրեւ ո՛չ եթէ ընդ օրինօքն էի, այլ զի որ ընդ օրինօ՛քն իցեն՝ եւ զնոսա՛ շահեցայց. ընդ անօրէնս եղէ՛ իբրեւ զանօրէն. իբր ո՛չ եթէ անօրէն ինչ էի յԱստուծոյ, այլ ընդ օրինօքն Քրիստոսի. զի շահեցա՛յց զանօրէնսն[3785]։
[3785] Ոմանք. Իբր ոչ եթէ ընդ օրինօք էին, այլ զի եւ որ... անօրէն ինչ էի Աստուծոյ, այլ ընդ օրինօք Քրիստոսի։
21 Եղայ օրէնքի տակ, ինչպէս օրէնքի տակ եղածները. ոչ թէ նրա համար, որ օրէնքի տակ էի, այլ որպէսզի շահեմ նաեւ նրանց, որ օրէնքի տակ են: Օրէնքի տակ չեղողների հետ եղայ ինչպէս օրէնքի տակ չեղող մարդ, ոչ թէ նրա համար, որ Աստծու օրէնքին ենթակայ չէի, այլ՝ Քրիստոսի՛ օրէնքի տակ էի, որպէսզի շահեմ օրէնքի տակ չեղողներին:
21 Օրէնքի տակ եղողներուն հետ օրէնքի տակ եղողի պէս եղայ, ոչ թէ ես օրէնքի տակ էի, որպէս զի օրէնքի տակ եղողներն ալ շահիմ. օրէնքի տակ չեղողներուն հետ օրէնքի տակ չեղողի պէս եղայ, ոչ թէ ես Աստուծմէն օրէնք չունէի, հապա Քրիստոսին օրէնքին տակ էի, որպէս զի օրէնք չունեցողներն ալ շահիմ.
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: для чуждых закона--как чуждый закона, --не будучи чужд закона пред Богом, но подзаконен Христу, --чтобы приобрести чуждых закона;
9:21  τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλ᾽ ἔννομος χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους·
9:21. τοῖς (unto-the-ones) ἀνόμοις ( unto-un-parceleed ) ὡς (as) ἄνομος, (un-parceleed,"μὴ (lest) ὢν (being) ἄνομος (un-parceleed) θεοῦ (of-a-Deity,"ἀλλ' (other) ἔννομος (parceleed-in) Χριστοῦ, (of-Anointed,"ἵνα (so) κερδανῶ (I-shall-gain) τοὺς (to-the-ones) ἀνόμους : ( to-un-parceleed )
9:21. his qui sub lege sunt quasi sub lege essem cum ipse non essem sub lege ut eos qui sub lege erant lucri facerem his qui sine lege erant tamquam sine lege essem cum sine lege Dei non essem sed in lege essem Christi ut lucri facerem eos qui sine lege erantTo them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.
21. to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law.
9:21. To those who are under the law, I became as if I were under the law, (though I was not under the law) so that I might gain those who were under the law. To those who were without the law, I became as if I were without the law, (though I was not without the law of God, being in the law of Christ) so that I might gain those who were without the law.
9:21. To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
To them that are without law, as without law, ( being not without law to God, but under the law to Christ,) that I might gain them that are without law:

21: для чуждых закона--как чуждый закона, --не будучи чужд закона пред Богом, но подзаконен Христу, --чтобы приобрести чуждых закона;
9:21  τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλ᾽ ἔννομος χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους·
9:21. his qui sub lege sunt quasi sub lege essem cum ipse non essem sub lege ut eos qui sub lege erant lucri facerem his qui sine lege erant tamquam sine lege essem cum sine lege Dei non essem sed in lege essem Christi ut lucri facerem eos qui sine lege erant
To them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.
9:21. To those who are under the law, I became as if I were under the law, (though I was not under the law) so that I might gain those who were under the law. To those who were without the law, I became as if I were without the law, (though I was not without the law of God, being in the law of Christ) so that I might gain those who were without the law.
9:21. To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:21: To them that are without law - The Gentiles, who had no written law, though they had the law written in their hearts; see on Rom 2:15 (note).
Being not without law to God - Instead of Θεῳ, To God, and Χριστῳ, To Christ, the most important MSS. and versions have Θεου, Of God, and Χριστου, Of Christ; being not without the law of God, but under the law of Christ.
Them that are without law - Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Jewish religion were concerned, he might conform himself to them, not observing such rites and ceremonies, as it is well known that they disregarded them; for the doctor cannot see how the apostle could conform himself in any thing to them that were without law, i.e. the heathen. But,
1. It is not likely that the apostle could conform himself to the Sadducees; for what success could he expect among a people who denied the resurrection, and consequently a future world, a day of judgment, and all rewards and punishments?
2. He might among the heathen appear as if he were not a Jew, and discourse with them on the great principles of that eternal law, the outlines of which had been written in their hearts, in order to show them the necessity of embracing that Gospel which was the power of God unto salvation to every one that believed.
Albert Barnes: Notes on the Bible - 1834
9:21: To them that are without law - To the Gentiles, who have not the law of Moses; see the note at Rom 2:12, note at Rom 2:14.
As without law - Not practicing the special rites and ceremonies enjoined in the law of Moses. Not insisting on them, or urging them, but showing that the obligation to those rites had been done away; and that they were not binding, though when among the Jews I might still continue to observe them; see the notes at Acts 15; and the argument of Paul in Gal 2:11-18. I neglected the ceremonial precepts of the Mosaic law, when I was with those who had not heard of the law of Moses, or those who did not observe them, because I knew that the binding obligation of these ceremonial precepts had ceased. I did not, therefore, press them upon the Gentiles, nor did I superstitiously and publicly practice them. In all this, Paul has reference only to those things which he regarded as in themselves indifferent, and not a matter of conscience; and his purpose was not; needlessly to excite the prejudice or the opposition of the world. Nothing is ever gained by provoking opposition for the mere sake of opposition. Nothing tends more to hinder the gospel than that. In all things of conscience and truth a man should be firm, and should lose his life rather than abandon either; in all things of indifference, of mere custom, of prejudice, he should yield, and accomodate himself to the modes of thinking among people, and adapt himself to their views, feelings, and habits of life, that he may win them to Christ.
Being not without law to God - Not regarding myself as being "absolutely" without law, or as being freed from obligation to obey God. Even in all this, I endeavored so to live as that it might be seen that I felt myself bound by law to God. I was not a despiser, and contemner, and neglector of "law as such," but only regarded myself as not bound by the special ceremonial law of Moses. This is an instance of Paul's conscientiousness. He would not leave room to have it supposed for a moment that he disregarded all law. He was bound to God by law; and in the conduct to which he was referring he felt that he was obeying him. He was bound by higher law than those ceremonial observances which were now to be done away. This passage would destroy all the refuges of the Antinomians. Whatever privileges the gospel has introduced, it has not set us free from the restraints and obligations of law. That is binding still; and no man is at liberty to disregard the moral law of God. Christ came to magnify, strengthen, and to honor the law, not to destroy it.
But under the law to Christ - Bound by the law enjoined by Christ; under the law of affectionate gratitude and duty to him. I obeyed his commands; followed his instructions; sought his honor; yielded to his will. In this he would violate none of the rules of the moral law. And he here intimates, that his grand object was to yield obedience to the law of the Saviour, and that this was the governing purpose of his life. And this would guide a man right. In doing this, he would never violate any of the precepts of the moral law, for Christ obeyed them, and enjoined their observance. He would never feel that he was without law to God, for Christ obeyed God, and enjoined it on all. He would never feel that religion came to set him free from law, or to authorize licentiousness; for its grand purpose and aim is to make people holy, and to bind them everywhere to the observance of the pure law of the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: them: Act 15:28, Act 16:4, Act 21:25; Rom 2:12, Rom 2:14; Gal 2:3, Gal 2:4, Gal 2:12-14, Gal 3:2
not: Co1 7:19-22; Psa 119:32; Mat 5:17-20; Rom 7:22, Rom 7:25, Rom 8:4, Rom 13:8-10; Gal 5:13, Gal 5:14, Gal 5:22, Gal 5:23; Eph 6:1-3; Th1 4:1, Th1 4:2; Tit 2:2-12; Heb 8:10
John Gill
To them that are without law, as without law,.... Meaning the Gentiles, who, though they were not without the law of nature, nor without many good civil laws, by which the more cultivated and civilized nations among them were governed, yet they were without the written law of Moses; a description of the Gentiles, usual with the Jews; see Rom 2:12. And to these the apostle accommodated himself, as if he was without the law; by conversing with them without any difference; by eating any sort of food with them; by not circumcising Titus, when the Jews would have had it done; and by resisting Peter, when he, by his example, would have influenced the Gentiles to have lived as did the Jews:
being not without law to God; or "the law of God", the moral law; for though he was delivered from the curse and condemnation of it, and as a covenant of works, and the ministry of it by Moses, yet not from the matter of it, and obedience to it, as a rule of walk and conversation: and therefore his compliance with the Gentiles was not in anything that was contrary to the moral law; nor did he act as one that had nothing to do with that law, "but" as one that was
under the law to Christ, or "under the law of Christ"; that is, the law of love, which obliged him to take every lawful and proper method for the good of such souls:
that I might gain them that were without law; to believe in Christ for life and salvation, and to serve the law of God as in the hands of Christ, the only Lawgiver and King in his church; in testimony of their gratitude to him, for the blessings of grace received by him, without having any dependence on their obedience to it, for acceptance with God.
John Wesley
To them that are without the law - The heathens. As without the law - Neglecting its ceremonies. Being not without the law to God - But as much as ever under its moral precepts. Under the law to Christ - And in this sense all Christians will be under the law for ever.
Robert Jamieson, A. R. Fausset and David Brown
To them . . . without law--that is, without revealed law: the heathen (compare Rom 2:12 with 1Cor 9:15).
as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Gal 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Acts 17:28).
being not without law to God--"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This 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 life. He does not in the Greek (as in English Version) say "under the law (as he does in 1Cor 9:20) to Christ"; but uses the milder term, "in . . . law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Gal 3:13, Gal 3:24), but to Him, as the members to the Head (1Cor 7:22; Rom 8:1-4; 1Pet 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Rom 7:4-6. To Christ, as man's Head, the Father has properly delegated His authority (Jn 5:22, Jn 5:27); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (Gal 6:2; compare Gal 5:13).
9:229:22: Եղէ ընդ տկարս իբրեւ զտկար, զի զտկա՛րսն շահեցայց. ընդ ամենայնի ամենա՛յն եղէ, զի թերեւս ապրեցուցի՛ց զոմանս։
22 Եղայ տկարների հետ ինչպէս տկար, որպէսզի շահեմ տկարներին: Բոլորի հետ ամէն ինչ եղայ, որպէսզի թերեւս փրկեմ ոմանց:
22 Տկարներուն հետ տկարի պէս եղայ, որպէս զի տկարները շահիմ. ամենուն հետ ամէն բան եղայ, որպէս զի մէկ քանիները ապրեցնեմ։
Եղէ ընդ տկարս իբրեւ զտկար, զի զտկարսն շահեցայց. ընդ ամենայնի ամենայն եղէ, զի թերեւս ապրեցուցից զոմանս:

9:22: Եղէ ընդ տկարս իբրեւ զտկար, զի զտկա՛րսն շահեցայց. ընդ ամենայնի ամենա՛յն եղէ, զի թերեւս ապրեցուցի՛ց զոմանս։
22 Եղայ տկարների հետ ինչպէս տկար, որպէսզի շահեմ տկարներին: Բոլորի հետ ամէն ինչ եղայ, որպէսզի թերեւս փրկեմ ոմանց:
22 Տկարներուն հետ տկարի պէս եղայ, որպէս զի տկարները շահիմ. ամենուն հետ ամէն բան եղայ, որպէս զի մէկ քանիները ապրեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: для немощных был как немощный, чтобы приобрести немощных. Для всех я сделался всем, чтобы спасти по крайней мере некоторых.
9:22  ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω.
9:22. ἐγενόμην ( I-had-became ) τοῖς (unto-the-ones) ἀσθενέσιν ( unto-un-vigored ) ἀσθενής, (un-vigored,"ἵνα (so) τοὺς (to-the-ones) ἀσθενεῖς ( to-un-vigored ) κερδήσω: (I-might-have-gained) τοῖς (unto-the-ones) πᾶσιν ( unto-all ) γέγονα (I-hath-had-come-to-become) πάντα , ( all ,"ἵνα (so) πάντως (unto-all) τινὰς (to-ones) σώσω. (I-shall-save)
9:22. factus sum infirmis infirmus ut infirmos lucri facerem omnibus omnia factus sum ut omnes facerem salvosTo the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.
22. To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some.
9:22. To the weak, I became weak, so that I might gain the weak. To all, I became all, so that I might save all.
9:22. To the weak became I as weak, that I might gain the weak: I am made all things to all [men], that I might by all means save some.
To the weak became I as weak, that I might gain the weak: I am made all things to all [men], that I might by all means save some:

22: для немощных был как немощный, чтобы приобрести немощных. Для всех я сделался всем, чтобы спасти по крайней мере некоторых.
9:22  ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω.
9:22. factus sum infirmis infirmus ut infirmos lucri facerem omnibus omnia factus sum ut omnes facerem salvos
To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.
9:22. To the weak, I became weak, so that I might gain the weak. To all, I became all, so that I might save all.
9:22. To the weak became I as weak, that I might gain the weak: I am made all things to all [men], that I might by all means save some.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:22: To the weak became I as weak - Those who were conscientiously scrupulous, even in respect to lawful things.
I am made all things to all men - I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation on the example of St. Paul, attend to the end he had in view, and the manner in which he pursued that end. It was not to get money, influence, or honor, but to save Souls! It was not to get ease but to increase his labors. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls!
A parallel saying to this of St. Paul has been quoted from Achilles Tatius, lib. v., cap. xix., where Clitophon says, on having received a letter from Leucippe: Τουτοις εντυχων παντα εγινομην ὁμου, ανεφλεγομην, ωχριων, εθαυμαζον, ηπιστουν, εχαιρον, ηχθομην· "When I read the contents, I became all things at once; I was inflamed, I grew pale, I was struck with wonder; I doubted, I rejoiced, became sad." The same form of speech is frequent among Greek writers. I think this casts some light on the apostle's meaning.
That I might by all means save some - On this clause there are some very important readings found in the MSS. and versions. Instead of παντως τινας σωσω, that I might by all means save some; παντας σωσω, that I might save all, is the reading of DEFG, Syriac, Vulgate, Ethiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers, because it is more agreeable to St. Paul's meaning here, and exactly agrees with what he says, Co1 10:33, and makes his design more extensive and noble. Wakefield also prefers this reading.
Albert Barnes: Notes on the Bible - 1834
9:22: To the weak; - See the note at Rom 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful. He did not lacerate their feelings, and run counter to their prejudices, for the mere sake of doing it.
Became I as weak - I did not shock them. I complied with their customs. I conformed to them in my dress, habits, manner of life, and even in the services of religion. I abstained from food which they deemed it their duty to abstain from; and where, if I had partaken of it, I should have offended them. Paul did not do this to gratify himself, or them, but to do them good. And Paul's example should teach us not to make it the main business of life to gratify ourselves, and it should teach us not to lacerate the feelings of others; not to excite their prejudices needlessly; not to offend them where it will do no good. If truth offends people, we cannot help it. But in matters of ceremony, and dress, and habits, and customs, and forms, we should be willing to conform to them, as far as can be done, and for the sole purpose of saving their souls.
I am made all things to all men - I become all things; that is, I accommodate myself to them in all things, so far as can be done with a good conscience. "That I might by all means" (πάντως pantō s). That I might use every possible endeavor that some at least might be saved. It is implied here that the opposition to the gospel was everywhere great; that people were reluctant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practice every innocent art, that he might save "a few at least" out of the innumerable multitudes that were going to death and hell. It follows from this:
(1) That people are in danger of ruin.
(2) we should make an effort to save people. We should deny ourselves, and give ourselves to toil and privation, that we may save some at least from ruin.
(3) the doctrine of universal salvation is not true. If it were, what use or propriety would there have been in these efforts of Paul? If all were to be saved, why should he deny himself, and labor, and toil, to save "some?" Why should a man make a constant effort to save "a few at least," if he well knew that all were to be saved? Assuredly Paul did not "know" or believe that all people would be saved; but if the doctrine is true, he would have been quite as likely to have known it as its modern advocates and defenders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: To the weak: Co1 8:13; Rom 15:1; Co2 11:29; Gal 6:1
I am: Co1 10:33
that I might by: Co1 9:19, Co1 7:16; Rom 11:14
Geneva 1599
To the weak became I as weak, that I might gain the weak: I am made all things to (q) all [men], that I might by all means save some.
(q) In matters that are indifferent, which may be done or not done with a good conscience. It is as if he said, "I accommodated all customs and manners, that by all means I might save some."
John Gill
To the weak became I as weak,.... That is, to weak Christians, who were weak in faith, and had not such clear knowledge of Gospel liberty, and therefore scrupled the eating of some sorts of meat, and particularly meats offered to idols; and the apostle so far consulted the peace and edification of these weak brethren, and so far complied with them, and became as one of them, that, rather than offend them, he determined to eat no meat while the world stood:
that I might gain the weak; promote their edification and welfare, who otherwise might be stumbled, be in danger of falling from, and laid under a temptation to desert the faith of the Gospel:
I am made all things to all men; which is to be understood, as in all the other instances of his being so, not in cases and things criminal and sinful, contrary to the moral law, and the dictates of his own conscience, subversive of the Gospel of Christ, and of the order and discipline of it, but in cases and things of an indifferent nature:
that I might by all means save some; that is, that he might be the means of saving some of Jews and Gentiles, and of all sorts of men; by preaching the Gospel of salvation to them, and by directing them to Christ, the only Saviour of lost sinners; thus he explains what he means by so often saying that he might gain them.
John Wesley
I became as weak - As if I had been scrupulous too. I became all things to all men - Accommodating myself to all, so far as I could consistent with truth and sincerity.
Robert Jamieson, A. R. Fausset and David Brown
gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians (1Cor 8:7) Rom 14:1, "Weak in the faith." ALFORD thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Rom 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.
by all means . . . some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.
9:239:23: Զայս ամենայն առնեմ վասն աւետարանին, զի կցո՛րդ եղէց նմա։ դկ
23 Այս բոլորն անում եմ Աւետարանի համար, որպէսզի մասնակից լինեմ նրան:
23 Եւ ասիկա աւետարանին համար կ’ընեմ, որպէս զի անոր կցորդ ըլլամ։
Զայս ամենայն առնեմ վասն աւետարանին, զի կցորդ եղէց նմա:

9:23: Զայս ամենայն առնեմ վասն աւետարանին, զի կցո՛րդ եղէց նմա։ դկ
23 Այս բոլորն անում եմ Աւետարանի համար, որպէսզի մասնակից լինեմ նրան:
23 Եւ ասիկա աւետարանին համար կ’ընեմ, որպէս զի անոր կցորդ ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: Сие же делаю для Евангелия, чтобы быть соучастником его.
9:23  πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συγκοινωνὸς αὐτοῦ γένωμαι.
9:23. πάντα ( To-all ) δὲ (moreover) ποιῶ (I-do-unto) διὰ (through) τὸ (to-the-one) εὐαγγέλιον, (to-a-goodly-messagelet,"ἵνα (so) συνκοινωνὸς (en-commoned-together) αὐτοῦ (of-it) γένωμαι . ( I-might-have-had-became )
9:23. omnia autem facio propter evangelium ut particeps eius efficiarAnd I do all things for the gospel's sake, that I may be made partaker thereof.
23. And I do all things for the gospel’s sake, that I may be a joint partaker thereof.
9:23. And I do everything for the sake of the Gospel, so that I may become its partner.
9:23. And this I do for the gospel’s sake, that I might be partaker thereof with [you].
And this I do for the gospel' s sake, that I might be partaker thereof with:

23: Сие же делаю для Евангелия, чтобы быть соучастником его.
9:23  πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συγκοινωνὸς αὐτοῦ γένωμαι.
9:23. omnia autem facio propter evangelium ut particeps eius efficiar
And I do all things for the gospel's sake, that I may be made partaker thereof.
9:23. And I do everything for the sake of the Gospel, so that I may become its partner.
9:23. And this I do for the gospel’s sake, that I might be partaker thereof with [you].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-27. До сих пор Апостол говорил о том, что отказываться от своего права вкушать идоложертвенное мясо и от некоторых других прав следует иметь ввиду пользы, какую принесет наш отказ нашим ближним. Отсюда - и до 22: стиха X главы - он начинает разъяснять коринфянам, что того же требует и их личное спасение, которое весьма затруднится для них, если они, без всякого соображения с обстоятельствами, будут пользоваться своими правами. В рассматриваемом заключении IX главы Апостол, прежде всего, ставит на вид, что и сам легко бы мог лишиться спасения, если бы захотел отступить с дороги самоотречения. 23. Апостол столько делает уступок из своих прав ради Евангелия ввиду того, чтобы самому сделаться участником того спасения, о котором он проповедует другим. Мысль о будущей награде, обещанной всем, любящим Бога, никогда не покидает его: он хочет получить венец победы из рук Праведного Судии.
Adam Clarke: Commentary on the Bible - 1831
9:23: And this I do for the Gospel's sake - Instead of τουτο, this, παντα, all things, (I do all things for the Gospel's sake), is the reading of ABCDEFG, several others, the Coptic, Ethiopic, Vulgate, Itala, Armenian, and Sahidic; the two latter reading ταυτα παντα, all these things.
Several of the fathers have the same reading, and there is much reason to believe it to be genuine.
That I might be partaker thereof with you - That I might attain to the reward of eternal life which it sets before me; and this is in all probability the meaning of το ευαγγελιον, which we translate the Gospel, and which should be rendered here prize or reward; this is a frequent meaning of the original word, as may be seen in my preface to St. Matthew: I do all this for the sake of the prize, that I may partake of it with you.
Albert Barnes: Notes on the Bible - 1834
9:23: For the gospel's sake - That it may be advanced, and may be successful.
That I might be partaker thereof with you - You hope to be saved. You regard yourselves as Christians; and I wish to give evidence also that "I" am a Christian, and that I shall be admitted to heaven to partake of the happiness of the redeemed. This he did, by so denying himself as to give evidence that he was truly actuated by Christian principles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: for: Co1 9:12; Mar 8:35; Co2 2:4; Gal 2:5; Ti2 2:10
that: Co1 9:25-27; Ti2 2:6; Heb 3:1, Heb 3:14; Pe1 5:1; Jo1 1:3
Geneva 1599
And this I do for the gospel's sake, that I might be partaker thereof with (r) [you].
(r) That both I and those to whom I preach the Gospel, may receive fruit by the Gospel.
John Gill
And this I do for the Gospel's sake,.... The Alexandrian copy and some others read, "all things I do", &c. and so the Vulgate Latin and Ethiopic versions; that is, he became all things to all men, and so and so to different persons; not for his own sake, for his own temporal advantage, or to curry favour with men; not for the sake of gaining wealth, or honour and applause to himself, but for the spread of the Gospel, and its greater usefulness among men: to which he adds,
that I might be partaker thereof with you; meaning either the fruit of the Gospel, the conversion and salvation of sinners, which would be matter of joy both to him and them; or the blessings of grace and eternal life, which the Gospel reveals and promises, which he desired to enjoy in common with others, not only with the Corinthians, for the word "you" is not in the original text, but with Jews and Gentiles; with men of all sorts, who may be gained over to Christ, and saved by him, through the ministry of the word.
Robert Jamieson, A. R. Fausset and David Brown
partaker thereof--Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.
9:249:24: Ո՞չ գիտէք՝ եթէ որ յասպարիսին ընթանան, ընթանալ՝ ամենեքի՛ն ընթանան. բայց մի՛ ոք առնու զյաղթութեանն. այնպէս ընթացարուք՝ զի հասանիցէք[3786]։ [3786] Ոմանք. Ընթանալն ամենեքեան ընթա՛՛... առնու զյաղթութիւնն. այսպէս ընթա՛՛։
24 Չգիտէ՞ք, թէ նրանցից, որ ասպարէզում վազում են, - թէեւ բոլորն են վազում, - միայն մէկն է առնում յաղթութեան մրցանակը: Այնպէ՛ս վազեցէք, որ հասնէք դրան:
24 Չէ՞ք գիտեր ասպարէզին մէջ վազողները։ Իրաւ ամէնքը կը վազեն, բայց մէ՛կը կ’առնէ մրցանակը։ Այնպէս վազեցէք, որ հասնիք։
Ո՞չ գիտէք եթէ որ յասպարիսին ընթանան, ընթանալ ամենեքին ընթանան, բայց մի ոք առնու զյաղթութեանն. այնպէս ընթացարուք զի հասանիցէք:

9:24: Ո՞չ գիտէք՝ եթէ որ յասպարիսին ընթանան, ընթանալ՝ ամենեքի՛ն ընթանան. բայց մի՛ ոք առնու զյաղթութեանն. այնպէս ընթացարուք՝ զի հասանիցէք[3786]։
[3786] Ոմանք. Ընթանալն ամենեքեան ընթա՛՛... առնու զյաղթութիւնն. այսպէս ընթա՛՛։
24 Չգիտէ՞ք, թէ նրանցից, որ ասպարէզում վազում են, - թէեւ բոլորն են վազում, - միայն մէկն է առնում յաղթութեան մրցանակը: Այնպէ՛ս վազեցէք, որ հասնէք դրան:
24 Չէ՞ք գիտեր ասպարէզին մէջ վազողները։ Իրաւ ամէնքը կը վազեն, բայց մէ՛կը կ’առնէ մրցանակը։ Այնպէս վազեցէք, որ հասնիք։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: Не знаете ли, что бегущие на ристалище бегут все, но один получает награду? Так бегите, чтобы получить.
9:24  οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
9:24. Οὐκ (Not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) οἱ (the-ones) ἐν (in) σταδίῳ (unto-a-stadion) τρέχοντες ( circuiting ?" πάντες ( All ) μὲν (indeed) τρέχουσιν, (they-circuiteth,"εἷς (one) δὲ (moreover) λαμβάνει (it-taketh) τὸ (to-the-one) βραβεῖον; (to-an-awardlet-of?"οὕτως (Unto-the-one-this) τρέχετε (ye-should-circuit) ἵνα (so) καταλάβητε. (ye-might-have-had-taken-down)
9:24. nescitis quod hii qui in stadio currunt omnes quidem currunt sed unus accipit bravium sic currite ut conprehendatisKnow you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain.
24. Know ye not that they which run in a race run all, but one receiveth the prize? Even so run, that ye may attain.
9:24. Do you not know that, of those who run in a race, all of them, certainly, are runners, but only one achieves the prize. Similarly, you must run, so that you may achieve.
9:24. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain:

24: Не знаете ли, что бегущие на ристалище бегут все, но один получает награду? Так бегите, чтобы получить.
9:24  οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
9:24. nescitis quod hii qui in stadio currunt omnes quidem currunt sed unus accipit bravium sic currite ut conprehendatis
Know you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain.
9:24. Do you not know that, of those who run in a race, all of them, certainly, are runners, but only one achieves the prize. Similarly, you must run, so that you may achieve.
9:24. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Чтобы ближе представить пониманию читателей эту, постоянно преследующую его мысль о будущей награде, Апостол сравнивает свое положение с положением лиц, участвовавших в так называемых истмийских играх. Эти игры происходили в Коринфе через каждые два года, и, подобно древнегреческим играм (олимпийским, немейским) состояли из пяти упражнений: прыганье, метанье диска, беге наперегонки, кулачной и простой борьбе. Вся Греция с живейшим участием относилась к этим играм, и победитель был приветствуем всеобщим восторгом. Во время своего двухлетнего пребывания в Коринфе на этих играх мог присутствовать и Ап. Павел. Он вспоминает только о беге в перегонки и кулачной борьбе. - Бегут все, но один получает награду, т. е. много есть охотников получить на ристалище награду, многие бегут к цели, но только один кто-нибудь, особенно сильный в вере, получает награду. - Так бегите, т. е. подобно этому сильнейшему бегуну, собравши все свои силы, и только в таком случае вы получите (многие, конечно, а не один) небесную награду от Праведного Судии. Бег Коринфян должен состоять, конечно, в упражнениях духовных и, преимущественно, в самоотречении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Devotedness.A. D. 57.
24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 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 castaway.

In these verses the apostle hints at the great encouragement he had to act in this manner. He had a glorious prize, an incorruptible crown, in view. Upon this head he compares himself to the racers and combatants in the Isthmian games, an allusion well known to the Corinthians, because they were celebrated in their neighbourhood: "Know you not that those who run in a race run all, but one obtaineth the prize? v. 24. All run at your games, but only one gets the race and wins the crown." And here,

I. He excites them to their duty: "So run that you may obtain. It is quite otherwise in the Christian race than in your races; only one wins the prize in them. You may all run so as to obtain. You have great encouragement, therefore, to persist constantly, and diligently, and vigorously, in your course. There is room for all to get the prize. You cannot fail if you run well. Yet there should be a noble emulation; you should endeavour to outdo one another. And it is a glorious contest who shall get first to heaven, or have the best rewards in that blessed world. I make it my endeavour to run; so do you, as you see me go before you." Note, It is the duty of Christians to follow their ministers closely in the chase of eternal glory, and the honour and duty of ministers to lead them in the way.

II. He directs them in their course, by setting more fully to view his own example, still carrying on the allusion. 1. Those that ran in their games were kept to a set diet: "Every man that strives for the mastery is temperate in all things, v. 23. The fighters and wrestlers in your exercises are kept to strict diet and discipline; nay, they keep themselves to it. They do not indulge themselves, but restrain themselves from the food they eat and so from the liberties they use on other occasions. And should not Christians much more abridge themselves of their liberty, for so glorious an end as winning the race, and obtaining the prize set before them? They used a very spare diet, and course food, and denied themselves much, to prepare for their race and combat; so do I; so should you, after my example. It is hard if, for the heavenly crown, you cannot abstain from heathen sacrifices." 2. They were not only temperate, but inured themselves to hardships. Those who fought with one another in these exercises prepared themselves by beating the air, as the apostle calls it, or by throwing out their arms, and thereby inuring themselves, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for any such exercise in the Christian warfare. Christians are ever in close combat. There enemies make fierce and hearty opposition, and are ever at hand; and for this reason they must lay about them in earnest, and never drop the contest, nor flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies with all their might. One enemy the apostle here mentions, namely, the body; this must be kept under, beaten black and blue, as the combatants were in these Grecian games, and thereby brought into subjection. By the body we are to understand fleshly appetites and inclinations. These the apostle set himself to curb and conquer, and in this the Corinthians were bound to imitate him. Note, Those who would aright pursue the interests of their souls must beat down their bodies, and keep them under. They must combat hard with fleshly lusts, and not indulge a wanton appetite, and long for heathenish sacrifices, nor eat them, to please their flesh, at the hazard of their brethren's souls. The body must be made to serve the mind, not suffered to lord over it.

III. The apostle presses this advice on the Corinthians by proper arguments drawn from the same contenders. 1. They take pains, and undergo all those hardships, to obtain a corruptible crown (v. 25), but we an incorruptible. Those who conquered in these games were crowned only with the withering leaves or boughs of trees, of olive, bays, or laurel. But Christians have an incorruptible crown in view, a crown of glory that never fadeth away, an inheritance incorruptible, reserved in heaven for them. And would they yet suffer themselves to be outdone by these racers or wrestlers? Can they use abstinence in diet, exert themselves in racing, expose their bodies to so much hardship in a combat, who have no more in view than the trifling huzzas of a giddy multitude, or a crown of leaves? And shall not Christians, who hope for the approbation of the sovereign Judge, and a crown of glory from his hands, stretch forward in the heavenly race, and exert themselves in beating down their fleshly inclinations, and the strong-holds of sin? 2. The racers in these games run at uncertainty. All run, but one receives the prize, v. 24. Every racer, therefore, is at a great uncertainty whether he shall win it or no. But the Christian racer is at no such uncertainty. Every one may run here so as to obtain; but then he must run within the lines, he must keep to the path of duty prescribed, which, some think, is the meaning of running not as uncertainly, v. 26. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get theirs before him. And would the Grecian racers keep within their bounds, and exert themselves to the very last, when one only could win, and all must be uncertain which that one would be? And shall not Christians be much more exact and vigorous when all are sure of a crown when they come to the end of their race? 3. He sets before himself and them the danger of yielding to fleshly inclinations, and pampering the body and its lusts and appetites: I keep my body under, lest that by any means, when I have preached to others, I myself should be a cast-away (v. 27), rejected, disapproved, adokimos, one to whom the brabeutes--the judge or umpire of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, A preacher of salvation may yet miss it. He may show others the way to heaven, and never get thither himself. To prevent this, Paul took so much pains in subduing and keeping under bodily inclinations, lest by any means he himself, who had preached to others, should yet miss the crown, be disapproved and rejected by his sovereign Judge. A holy fear of himself was necessary to preserve the fidelity of an apostle; and how much more necessary is it to our preservation? Note, Holy fear of ourselves, and not presumptuous confidence, is the best security against apostasy from God, and final rejection by him.
Adam Clarke: Commentary on the Bible - 1831
9:24: They which run in a race run all - It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian games. The exercises were running, wrestling, boxing, throwing the discus or quoit, etc.; to the three first of these the apostle especially alludes.
But one receiveth the prize? - The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran; in this, if all run, all will receive the prize; therefore he says, So run that ye may obtain. Be as much in earnest to get to heaven as others are to gain their prize; and, although only one of them can win, all of you may obtain.
Albert Barnes: Notes on the Bible - 1834
9:24: Know ye not ... - In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling - the duty of practicing self-denial for the salvation of others - by a reference to the well known games which were celebrated near Corinth. Throughout the chapter, his object had been to show that in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of people, the furtherance of the gospel, and in his special case Co1 9:16-17 could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honor God in the gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great object in view in doing it. And he now says, that in the well known athletic games at Corinth, the same thing was done by the "racers" Co1 9:24, and by "wrestlers, or boxers"; Co1 9:25.
If they had done it, for objects so comparatively unimportant as the attainment of an "earthly" garland, assuredly it was proper for him to do it to obtain a crown which should never fade away. This is one of the most beautiful, appropriate, vigorous, and bold illustrations that can anywhere be found; and is a striking instance of the force with which the most vigorous and self-denying efforts of Christians can be vindicated, and can be urgeD by a reference to the conduct of people in the affairs of this life. By the phrase "know ye not," Paul intimates that those games to which he alludes were well known to them, and that they must be famillar with their design, and with the manner in which they were conducted. The games to which the apostle alludes were celebrated with extraordinary pomp and splendor, every fourth year, on the isthmus which joined the Peloponnesus to the main land, and on a part of which the city of Corinth stood.
There were in Greece four species of games, the Pythian, or Delphic; the Isthmian, or Corinthian; the Nemean, and the Olympic. On these occasions persons were assembled from all parts of Greece, and the time during which they continued was devoted to extraordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in the narrow part of the Isthmus of Corinth, to the north of the city, and were doubtless the games to which the apostle more particularly alluded, though the games in each of the places were substantially of the same nature, and the same illustration would in the main apply to all. The Nemean game were celebrated at "Nemaea," a town of Argolis, and were instituted by the Argives in honor of Archemorus, who died by the bite of a serpent, but were renewed by Hercules, They consisted of horse races and foot races, of boxing, leaping, running, etc. The conqueror was at first rewarded with a crown of olive, afterward of green parsley.
They were celebrated every third, or, according to others, every fifth year. The "Pythian" games were celebrated every four years at Delphi, in Phocis, at the foot of Mount Parnassus, where was the seat of the celebrated Delphic oracle. These games were of the same character substantially as those celebrated in other places, and attracted persons not only from other parts of Greece, but from distant countries; see Travels of Anacharsis, vol. ii, pp. 375-418. The "Olympic" games were celebrated in Olympia, a town of Elis, on the southern bank of the Alphias river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any games in Greece. They were said to have been instituted by Hercules, who planted a grove called "Altis," which he dedicated to Jupiter. They were attended not only from all parts of Greece, but, from the most distant countries. These were celebrated every fourth year; and hence, in Grecian chronology, a period of four years was called an Olympiad; see Anacharsis, vol. iii, p. 434ff. It thus happened that in one or more of these places there were games celebrated every year, to which no small part of the inhabitants of Greece were attracted. Though the apostle probably had particular reference to the "Isthmian" games celebrated in the vicinity of Corinth, yet his illustration is applicable to them all; for in all the exercises were nearly the same. They consisted chiefly in leaping, running, throwing the discus or quoit, boxing, wrestling, and were expressed in the following line:
Ἀλυά, ποδωκείην, δίσκον, ἀκοντα, τάλην Alua, podō keiē n, diskon, akonta, talē n
, "Leaping, running, throwing the quoit, darting, wrestling." Connected with these were also, sometimes, other exercises, as races of chariots, horses, etc. The apostle refers to but two of these exercises in his illustration.
They which run - This was one of the principal exercises at the games. Fleetness or swiftness was regarded as an extraordinary virtue; and great pains were taken in order to excel in this. Indeed they regarded it so highly that those who prepared themselves for it thought it worth while to use means to burn their spleen, because it was believed to be a hinderance to them, and to retard them in the race. Rob. Cal. Homer tells us that swiftness was one of the most excellent endowments with which a man can be blessed.
"No greater honor e'er has been attain'd,
Than what strong hands or nimble feet have gain'd."
"One reason" why this was deemed so valuable an attainment among the Greeks, was, that it suited people eminently for war as it was then conducted. It enabled them to make a sudden and unexpected onset, or a rapid retreat. Hence, the character which Homer constantly gives of Achilles is that he was swift of foot. And thus David, in his poetical lamentations over Saul and Jonathan, takes special notice of this qualification of theirs, as preparing them for war.
"They were swifter than eagles,
Stronger than lions." Sa2 1:23.
For these races they prepared themselves by a long course of pRev_ious discipline and exercise; and nothing was left undone that might contribute to secure the victory.
In a race - (ἐν σταδίῳ en stadiō). In the "stadium." The "stadium," or running ground, or place in which the boxers contended, and where races were run. At Olympia the stadium was a causeway 604 feet in length, and of proportionable width. Herod. lib. 2. c. 149. It was surrounded by a terrace, and by the seats of the judges of the games. At one end was fixed the boundary or goal to which they ran.
Run all - All run who have entered the lists. Usually there were many racers who contended for the prize.
But one receiveth the prize - The victor, and he alone. The prize which was conferred was a wreath of olive at the Olympic games; a wreath of apple at Delphi; of pine at the Isthmian; and of parsley at the Nemean games - Addison. Whatever the prize was, it was conferred on the successful champion on the last day of the games, and with great solemnity, pomp, congratulation, and rejoicing, "Everyone thronged to see and congratulate them; their relations, friends, and countrymen, shedding tears of tenderness and joy, lifted them on their shoulders to show them to the crowd, and held them up to the applauses of the whole assembly, who strewed handfuls of flowers over them." Anachar. iii, 448. Nay, at their return home, they rode in a triumphal chariot; the walls of the city were broken down to give them entrance; and in many cities a subsistence was given them out of the public treasury, and they were exempted from taxes. Cicero says that a victory at the Olympic games was not much less honorable than a triumph at Rome: see Anachar. iii, 469, and Rob. Cal. art. "Race." When Paul says that the one receives the prize, he does not mean to say that there will be the same small proportion among those who shall enter into heaven, and among Christians. But his idea is, that as they make an effort to obtain the prize, so should we; as many who strive for it then lose it, it is possible that we may; and that therefore we should strive for the crown, and make an effort for it, as if but one out of many could obtain it. This, he says, was the course which he pursued; and it shows, in a most striking manner, the fact that an effort may be made, and should be made to enter into heaven.
So run, that ye may obtain - So run in the Christian race, that you may obtain the prize of glory, the crown incorruptible. So live; so deny yourselves; so make constant exertion, that you may not fail of that prize, the crown of glory, which awaits the righteous in heaven; compare Heb 12:1. Christians may do this when:
(1) They give themselves wholly to God, and make this the grand business of life;
(2) "When they lay aside every weight" Heb 12:1; and renounce all sin and all improper attachments;
(3) When they do not allow themselves to be "diverted" from the object, but keep the goal constantly in view;
(4) When they do not flag, or grow weary in their course;
(5) When they deny themselves; and,
(6) When they keep their eye fully fixed on Christ Heb 12:2 as their example and their strength, and on heaven as the end of their race, and on the crown of glory as their reward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: they: Hos 12:10
run in: Psa 19:5; Ecc 9:11; Jer 12:5
so run: Co1 9:26; Gal 2:2, Gal 5:7; Phi 2:16, Phi 3:14; Ti2 4:7, Ti2 4:8; Heb 12:1; Jam 1:12; Rev 3:11
Geneva 1599
(11) Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
(11) He brings in another reason for this wrong, that is, that they were given to gluttony, for there were solemn banquets of sacrifices, and the loose living of the priests was always too much celebrated and kept. Therefore it was hard for those who were accustomed to loose living, especially when they pretended the liberty of the Gospel, to be restrained in these banquets. But on the other hand, the apostle calls them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmies were) who pamper up their bodies. And therefore affirming that they can have no reward unless they take another course and manner of life.
John Gill
Know ye not that they which run in a race,.... The allusion in this and the following verses is to the Grecian games, which consisted, among other things, of running of races, and of wrestling, combating, and fighting; and which are in this and the context particularly mentioned: and the apostle the rather makes use of these terms, and refers to these things, because they were well known to the Corinthians, and refers to them as well known; for the Isthmian games were performed in their neighbourhood, and doubtless had been seen by many of them, for the Corinthians were presidents of them. The race, or stadium in which they ran, was the space or interval between the place they set out from, and that which they ran unto, and consisted of 125 paces, or 625 feet; it was the space of a furlong, and about the eighth part of a mile: in this they
run all; as many as would, that came around from all parts, striving who should be foremost and get the crown;
but one receives the prize; which was held by the president of the game, or judge of the race, and received by the winner, who was judged to be so by him; and was no other in the Isthmian games, which are most likely to be referred to here, than a crown made of pine tree branches, or leaves, and sometimes of dried parsley (s):
so run that ye may obtain. The apostle accommodates or applies the above account to the Christian's course of life, and exhorts to run in it in like manner as racers do in a race. The "stadium", or "race" plot in the which the believer runs, is this world, or this present life; he is only a runner now and here, for no sooner is the time of his departure come, but his course or race is finished; and, as his forerunner Christ, sits down in full rest from all his labours as at a table, with Abraham, Isaac, and Jacob, and on a throne with Christ: the course he runs includes the exercise of every grace, particularly faith, which is expressed not only by going to Christ, walking in him, but by fleeing and running to him; and the discharge of every duty, signified by a running in the way of God's commandments; and, in a word, the whole of a Christian profession, and the holding of it fast, and holding on in it unto the end. The act of "running" is a motion forward, a following on to know the Lord, a going from strength to strength, from one degree of grace to another, a pressing forward toward the mark for the prize; and requires spiritual strength from Christ, and a daily renewal of it; is to be performed with readiness, swiftness, and cheerfulness, in opposition to a slowness of heart to believe, and a slothfulness and sluggishness in the business and service of Christ. The manner of running, "so", that is, as the Grecians ran in their races; they ran "all", so should all believers run, ministers and churches, churches and the several members thereof, old and young professors; so the church determines for herself, her members, and the daughters of Jerusalem, "we will run after thee", Song 1:4 and they have this encouragement which the others had not, for only one received the prize with the Grecians, but here all, that run well, obtain: again, they ran and strove to be foremost, who should get to the goal first and receive the prize, so should believers be emulous to outdo each other, to go before one another, in faith and holiness; striving in the strength of Christ, who should do most service for him, and bring most glory to him: moreover, as they ran in the way that was marked out for them, not turning to the right hand or the left, so should believers run in the way of salvation, which is Christ; in the way of holiness, faith, and truth; and in the path of duty and ordinances, which are all clearly pointed out unto them: once more, as they while running kept their eye upon the mark, so should believers, while running the race set before them, be continually looking to Jesus, the author and finisher of faith: to say no more, as they kept running till they came to the end of their race, so should the saints; there is no time for stopping or looking back; remember Lot's wife. The end of running is to obtain the prize, the incorruptible crown of eternal life; not that this is to be procured in a way of merit by running; for the best services of the saints have no merit in them, they are previously due to God, nor can they be profitable to him; and besides, are done by the assistance of his own grace and strength; nor is there any proportion between the best works of men, and this crown of glory, life, and righteousness; yea, salvation, or eternal life, is expressly denied to be of him that willeth, or of him that runneth, and is always represented as this crown is, to be a free gift: the meaning of the expression is, that believers are to run on in their Christian race, that they may, and when they are come to the end of it they shall, as he that came foremost in the race did, stretch forth their hand, lay hold on, and receive the crown which the righteous Judge will give them; and is the true import of the word made use of here, and the sense the same with Ti1 6:12. "Fight the good fight of faith, lay hold on eternal life", and denotes that the persevering saint shall enjoy the crown.
(s) Schmid. Prolegam. in Isthm. Pindar, p. 5, 6. & Not. in Olymp. p. 312. Paschalius de Coronis, l. 6. c. 27. p. 441.
John Wesley
Know ye not that - In those famous games which are kept at the isthmus, near your city. They who run in the foot race all run, though but one receiveth the prize - How much greater encouragement have you to run; since ye may all receive the prize of your high calling!
Robert Jamieson, A. R. Fausset and David Brown
Know ye not--The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. 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 while to run [BENGEL]. Even in the Christian race not "all" who enter on the race win (1Cor 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 the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (Ti2 2:5; compare Ti1 4:7-8). 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 which parsley leaves were temporarily substituted (1Cor 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; Mt 24:13; Rev_ 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.
9:259:25: Ամենայն որ պատերազմի, ամենայնի՛ ժուժկալ լինի. նոքա զի զեղծանելի՛ պսակն առնուցուն, եւ մեք զանեղծութեանն[3787]։ [3787] Ոմանք. Յամենայնի ժուժկալ լիցի. կամ՝ ժուժկալեալ լինի... զանեղծութեան։
25 Ով մրցում է, ամէն ինչում ժուժկալ է լինում. նրանք՝ որպէսզի կորնչելի պսակն առնեն, իսկ մենք՝ անկորնչելին:
25 Ամէն ով որ կը մրցի, ամէն բանի մէջ չափաւորութիւն կը պահէ։ Անոնք եղծանելի պսակը առնելու համար ու մենք՝ անեղծանելին։
Ամենայն որ պատերազմի` ամենայնի ժուժկալ լինի. նոքա զի զեղծանելի պսակն առնուցուն, եւ մեք զանեղծութեանն:

9:25: Ամենայն որ պատերազմի, ամենայնի՛ ժուժկալ լինի. նոքա զի զեղծանելի՛ պսակն առնուցուն, եւ մեք զանեղծութեանն[3787]։
[3787] Ոմանք. Յամենայնի ժուժկալ լիցի. կամ՝ ժուժկալեալ լինի... զանեղծութեան։
25 Ով մրցում է, ամէն ինչում ժուժկալ է լինում. նրանք՝ որպէսզի կորնչելի պսակն առնեն, իսկ մենք՝ անկորնչելին:
25 Ամէն ով որ կը մրցի, ամէն բանի մէջ չափաւորութիւն կը պահէ։ Անոնք եղծանելի պսակը առնելու համար ու մենք՝ անեղծանելին։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: Все подвижники воздерживаются от всего: те для получения венца тленного, а мы--нетленного.
9:25  πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὗν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
9:25. πᾶς (All) δὲ (moreover) ὁ (the-one) ἀγωνιζόμενος ( struggling-to ) πάντα ( to-all ) ἐγκρατεύεται , ( it-secureth-in-of ,"ἐκεῖνοι (the-ones-thither) μὲν (indeed) οὖν (accordingly) ἵνα (so) φθαρτὸν (to-degradable) στέφανον (to-a-wreath) λάβωσιν, (they-might-have-had-taken,"ἡμεῖς (we) δὲ (moreover) ἄφθαρτον. (to-un-degradable)
9:25. omnis autem qui in agone contendit ab omnibus se abstinet et illi quidem ut corruptibilem coronam accipiant nos autem incorruptamAnd every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one.
25. And every man that striveth in the games is temperate in all things. Now they to receive a corruptible crown; but we an incorruptible.
9:25. And one who competes in a contest abstains from all things. And they do this, of course, so that they may achieve a corruptible crown. But we do this, so that we may achieve what is incorruptible.
9:25. And every man that striveth for the mastery is temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible.
And every man that striveth for the mastery is temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible:

25: Все подвижники воздерживаются от всего: те для получения венца тленного, а мы--нетленного.
9:25  πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὗν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
9:25. omnis autem qui in agone contendit ab omnibus se abstinet et illi quidem ut corruptibilem coronam accipiant nos autem incorruptam
And every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one.
9:25. And one who competes in a contest abstains from all things. And they do this, of course, so that they may achieve a corruptible crown. But we do this, so that we may achieve what is incorruptible.
9:25. And every man that striveth for the mastery is temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Уже за десять месяцев до игр участники их начинали подготовляться к ним и при этом вели очень воздержанный образ жизни, чтобы каким-либо излишеством не ослабить свое тело. Эта воздержанность соблюдалась не только в отношении к недозволенным наслаждениям, но и к таким, какие были допустимы с нравственной точки зрения. Так и христианин должен воздерживаться не только от греховных радостей, но и от такой, которая сопровождается или может сопровождаться потерею времени или ослаблением нравственной силы. И это тем более обязательно для христианина, что он получает в награду не простой венок из листьев - символ всеобщей похвалы человеческой, а венец нетленный.
Adam Clarke: Commentary on the Bible - 1831
9:25: Is temperate in all things - All those who contended in these exercises went through a long state and series of painful preparations. To this exact discipline Epictetus refers, cap. 35: Θελεις Ολυμπια νικησαι; Δει σ' ευτακτειν, αναγκοτροφειν, απεχεσθαι, πεμματων, γυμναζεσθαι προς αναγκην εν ὡρα τεταγμενη, εν καυματι, εν ψυχει, μη ψυχρον πινειν, μη οινον ὡς ετυχεν· ἁπλως, ὡς ιατρῳ, παραδεδωκεναι σεαυτον τῳ επιστατη· ειτα εις τον αγωνα παρερχεσθαι· κ. τ. λ. "Do you wish to gain the prize at the Olympic games? - Consider the requisite preparations and the consequences: you must observe a strict regimen; must live on food which you dislike; you must abstain from all delicacies; must exercise yourself at the necessary and prescribed times both in heat and in cold; you must drink nothing cooling; take no wine as formerly; in a word, you must put yourself under the directions of a pugilist, as you would under those of a physician, and afterwards enter the lists. Here you may get your arm broken, your foot put out of joint, be obliged to swallow mouthfuls of dust, to receive many stripes, and after all be conquered." Thus we find that these suffered much hardships in order to conquer, and yet were uncertain of the victory.
Horace speaks of it in nearly the same way: -
Qui studet optatam cursu contingere metam,
Multa tulit fecitque puer: sudavit et alsit:
Abstinuit Venere et Baccho.
De Arte Poet., ver. 412.
A youth who hopes the Olympic prize to gain,
All arts must try, and every toil sustain;
Th' extremes of heat and cold must often prove;
And shun the weakening joys of wine and love.
Francis.
These quotations show the propriety of the apostle's words: Every man that striveth for the mastery, παντα εγκρατευεται, is temperate, or continent, in all things.
They do it to obtain a corruptible crown - The crown won by the victor in the Olympian games was made of the wild olive; in the Pythian games of laurel; in the Nemean games of parsley; and in the Isthmian games of the pine. These were all corruptible, for they began to wither as soon as they were separated from the trees, or plucked out of the earth. In opposition to these, the apostle says, he contended for an incorruptible crown, the heavenly inheritance. He sought not worldly honor; but that honor which comes from God.
Albert Barnes: Notes on the Bible - 1834
9:25: And every man that striveth for the mastery - (ὁ ἀγωνιζόμενος ho agō nizomenos). That "agonizes;" that is, that is engaged in the exercise of "wrestling, boxing," or pitching the bar or quoit; compare the note at Luk 13:24. The sense is, everyone who endeavors to obtain a victory in these athletic exercises.
Is temperate in all things - The word which is rendered "is temperate" (ἐγκρατευεται egkrateuetai) denotes "abstinence" from all that would excite, stimulate, and ultimately enfeeble; from wine, from exciting and luxurious living, and from licentious indulgences. It means that they did all they could to make the body vigorous, active, and supple. They pursued a course of entire temperate living; compare Act 24:25; Co1 7:9; Gal 5:23; Pe2 1:6. It relates not only to indulgences unlawful in themselves, but to abstinence from many things that were regarded as "lawful," but which were believed to render the body weak and effeminate. The phrase "in all things" means that this course of temperance or abstinence was not confined to one thing, or to one class of things, but to every kind of food and drink, and every indulgence that had a tendency to render the body weak and effeminate. The preparations which those who propose to contend in these games made is well known; and is often referred to by the Classic writers. Epictetus, as quoted by Grotius (in loco), thus speaks of these preparations. "Do you wish to gain the prize at the Olympic games? consider the requisite preparations and the consequence You must observe a strict regimen; must live on food which is unpleasant; must abstain from all delicacies; must exercise yourself at the prescribed times in heat and in cold; you must drink nothing cool (ψυχρὸν psuchron); must take no wine as usual; you must put yourself under a "pugilist," as you would under a physician, and afterward enter the lists." Epict. chapter 35: Horace has described the preparations necessary in the same way.
Qui studet optatam cursn contingere metam.
Multa tulit fecitque puer; sudavit, et alsit,
Abstinuit venere et Baccho.
De Arte Poet. 412
A youth who hopes the Olympic prize to gain,
All arts must try, and every toil sustain;
The extremes of heat and cold must often prove,
And shun the weakening joys of wine and love.
Francis.
To obtain a corruptible crown - A garland, diadem, or civic wreath, that must soon fade away. The garland bestowed on the victor was made of olive, pine, apple, laurel, or parsley. That would soon lose its beauty and fade; of course, it could be of little value. Yet we see how eagerly they sought it; how much self-denial those who entered the lists would practice to obtain it; how long they would deny themselves of the common pleasures of life that they might be successful. So much "temperance" would pagans practice to obtain a fading wreath of laurel, pine, or parsley. Hence, learn:
(1) The duty of denying ourselves to obtain a far more valuable reward, the incorruptible crown of heaven.
(2) the duty of all Christians who strive for that crown to be temperate in all things. If the pagans practiced temperance to obtain a fading laurel, should not we to obtain one that never fades?
(3) how much their conduct puts to shame the conduct of many professing Christians and Christian ministers. they set such a value on a civic wreath of pine or laurel, that they were willing to deny themselves, and practice the most rigid abstinence. they knew that indulgence in wine and in luxurious living unsuited them for the struggle and for victory; they knew that it enfeebled their powers, and weakened their frame; and, like people intent on an object dear to them, they abstained wholly from these things, and embraced the principles of "total abstinence." Yet how many professed Christians, and Christian ministers, though striving for the crown that fadeth not away, indulge in wine, and in the filthy, offensive, and disgusting use of tobacco; and in luxurious living, and in habits of indolence and sloth! How many there are that will not give up these habits, though they know that they are enfeebling, injurious, offensive, and destructive to religious comfort and usefulness. Can a man be truly in earnest in his professed religion; can he be a sincere Christian, who is not willing to abandon anything and everything that will tend to impair the vigor of his mind, and weaken his body, and make him a stumbling-block to others?
(4) the value of "temperance" is here presented in a very striking and impressive view. When even the pagans wished to accomplish anything that demanded skill, strength, power, vigor of body, they saw the necessity of being temperate, and they were so. And this proves what all experiment has proved, that if people wish to accomplish much, they must be temperate. It proves that people can do more without intoxicating drink than they can with it. The example of these Grecian athletes - their wrestlers, boxers, and racers, is "against" all the farmers, and mechanics, and seamen, and day-laborers, and "gentlemen," and "clergymen," and "lawyers," who plead that stimulating drink is necessary to enable them to bear cold and heat, and toil and exposure. A little "experience" from men like the Grecian wrestlers, who had something that they wished to do, is much better than a great deal of philosophy and sophistical reasoning from people who wish to drink, and to find some argument for drinking that shalt be a salve to their consciences. Perhaps the world has furnished no stronger argument in favor of total abstinence than the example of the Grecian "Athletae." It is certain that their example, the example of people who wished to accomplish much by bodily vigor and health, is an effectual and unbreakable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the vigor of the bodily frame.
But we - We Christians.
An incorruptible - An incorruptible, an unfading crown. The blessings of heaven that shall be bestowed on the righteous are often represented under the image of a crown or diadem; a crown that is unfading, and eternal; Ti2 4:8; Jam 1:12; Pe1 5:4. Rev 2:10; Rev 3:11; Rev 4:4. The doctrine here taught is, the necessity of making an effort to secure eternal life. The apostle never thought of entering heaven by indolence or by inactivity. He urged, by every possible argument, the necessity of making an exertion to secure the rewards of the just. His reasons for this effort are many. Let a few be pondered:
(1) The work of salvation is difficult. The thousand obstacles arising, the love of sin, and the opposition of Satan and of the world, are in the way.
(2) the danger of losing the crown of glory is great. Every moment exposes it to hazard, for at any moment we may die.
(3) the danger is not only great, but it is dreadful. If anything should arouse man, it should be the apprehension of eternal damnation and everlasting wrath.
(4) people in this life, in the games of Greece, in the career of ambition, in the pursuit of pleasure and wealth, make immense efforts to obtain the fading and perishing object of their desires. Why should not a man be willing to make as great efforts at least to secure eternal glory?
(5) the value of the interest at stake. Eternal happiness is before those who will embrace the offers of life. If a man should be influenced by anything to make an effort, should it not be by the prospect of eternal glory? what should influence him if this should not?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: striveth: Eph 6:12-18; Ti1 6:12; Ti2 2:5, Ti2 4:7; Heb 12:4
temperate: Gal 5:23; Tit 1:8, Tit 2:2; Pe2 1:6
but: Co1 15:54; Ti2 4:8; Heb 12:28; Jam 1:12; Pe1 1:4, Pe1 5:4; Rev 2:10, Rev 3:11; Rev 4:4, Rev 4:10
Geneva 1599
And every man that striveth for the mastery is (s) temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible.
(s) Uses a most excellent and moderate diet.
John Gill
And every man that striveth for the mastery,.... Either in running a race, or in wrestling; for the word here used agrees with both, and both are in the context referred to, nor has the apostle as yet done with his allusion to running in a race;
is temperate in all things; contains himself from venery, abstains from certain sorts of food, which tend to hinder the agility, or weaken the strength of the body; and indulges not himself in sloth and idleness, but exercises himself in various manners, that he may be prepared for running or wrestling: the apostle's view in this, seems to be to strengthen some exhortations he had already given, to abstain from fornication, and the immoderate use of venery; to forbear eating things offered to idols, and not give themselves up to luxury and intemperance; for should they be overcharged with surfeiting and drunkenness, and the cares of this life, they would be very unfit for their Christian race, or for wrestling with principalities and powers, and the discharging of the business of a Christian profession:
now they do it to obtain a corruptible crown; they confine themselves to a certain diet and course of living, and abstain from things otherwise desirable to nature; and this they do for the sake of a fading crown, a crown of leaves, made of the boughs and leaves of olives, laurels, pine, &c. or of parsley, green or dried, as before observed (t):
but we an incorruptible; even eternal life; compared to a crown, for the riches, glory, and lustre of it; and as suitable to the character and dignity of saints, who are kings as well as priests unto God: it is called "incorruptible", because it is so in its own nature; nor can it be corrupted by other things, as crowns even of gold may; nor shall any corrupt person wear it; the corruption of nature must be removed from the saints, yea, that frailty and mortality of human nature, which sometimes goes by the name of corruption, must be taken away, ere they can inherit this crown and kingdom; nor will it ever fade away, as the corruptible crowns of the conquerors in these games did, and that in a very short time; but this will last for ever, and always continue in the same glory and lustre.
(t) Vid. Alex. ab Alex, Genial. Dier. l. 5. c. 8.
John Wesley
And every one that there contendeth is temperate in all things - To an almost incredible degree; using the most rigorous self denial in food, sleep, and every other sensual indulgence. A corruptible crown - A garland of leaves, which must soon wither. The moderns only have discovered that it is "legal" to do all this and more for an eternal crown than they did for a corruptible!
Robert Jamieson, A. R. Fausset and David Brown
striveth--in wrestling: a still more severe contest than the foot race.
is temperate--So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Cor 9:18-19).
corruptible--soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.
incorruptible-- (1Pet 1:4; 1Pet 5:4; Rev_ 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.
9:269:26: Արդ՝ ե՛ս իսկ ա՛յնպէս ընթանամ, ո՛չ որպէս յաներեւոյթս ա՛յնպէս մրցիմ, որպէս ո՛չ թէ զհողմս ինչ կոծելով[3788]. [3788] Ոմանք. Այլ ես այնպէս... որպէս եթէ զհողմնս ինչ կոծիցեմ։ Ուր Ոսկան. Ոչ որպէս թէ զհող՛՛։ Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Ատտիկեցի է կանոնս։
26 Արդ, ես ճիշտ այսպէ՛ս եմ վազում, ոչ թէ աննպատակ. այնպէս չեմ կռփահարում, իբրեւ թէ քամի ծեծէի,
26 Ուստի ես կը վազեմ, ոչ թէ անստուգութեամբ. ես բռնամարտութիւն կ’ընեմ, ոչ թէ հովը ծեծելով.
Արդ ես իսկ այնպէս ընթանամ, ոչ որպէս յաներեւոյթս. այնպէս մրցիմ, որպէս ոչ թէ զհողմս ինչ կոծելով:

9:26: Արդ՝ ե՛ս իսկ ա՛յնպէս ընթանամ, ո՛չ որպէս յաներեւոյթս ա՛յնպէս մրցիմ, որպէս ո՛չ թէ զհողմս ինչ կոծելով[3788].
[3788] Ոմանք. Այլ ես այնպէս... որպէս եթէ զհողմնս ինչ կոծիցեմ։ Ուր Ոսկան. Ոչ որպէս թէ զհող՛՛։ Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Ատտիկեցի է կանոնս։
26 Արդ, ես ճիշտ այսպէ՛ս եմ վազում, ոչ թէ աննպատակ. այնպէս չեմ կռփահարում, իբրեւ թէ քամի ծեծէի,
26 Ուստի ես կը վազեմ, ոչ թէ անստուգութեամբ. ես բռնամարտութիւն կ’ընեմ, ոչ թէ հովը ծեծելով.
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: И потому я бегу не так, как на неверное, бьюсь не так, чтобы только бить воздух;
9:26  ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
9:26. ἐγὼ (I) τοίνυν (unto-the-one-now) οὕτως (unto-the-one-this) τρέχω (I-circuit) ὡς (as) οὐκ (not) ἀδήλως, (unto-un-distincted,"οὕτως (unto-the-one-this) πυκτεύω (I-fist-of) ὡς (as) οὐκ (not) ἀέρα (to-an-air) δέρων: (swiping)
9:26. ego igitur sic curro non quasi in incertum sic pugno non quasi aerem verberansI therefore so run, not as at an uncertainty: I so fight, not as one beating the air.
26. I therefore so run, as not uncertainly; so fight I, as not beating the air:
9:26. And so I run, but not with uncertainty. And so I fight, but not by flailing in the air.
9:26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

26: И потому я бегу не так, как на неверное, бьюсь не так, чтобы только бить воздух;
9:26  ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·
9:26. ego igitur sic curro non quasi in incertum sic pugno non quasi aerem verberans
I therefore so run, not as at an uncertainty: I so fight, not as one beating the air.
9:26. And so I run, but not with uncertainty. And so I fight, but not by flailing in the air.
9:26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Я бегу т. е. стремлюсь все дальше и дальше по пути христианского самоусовершенствования (ср. Флп III:13, 14). - Не так, как на неверное, т. е. не так, чтобы не иметь в виду определенной цели, и не видеть ясно пути, ведущего к этой цели. - Бьюсь... Ап. здесь имеет в виду кулачную борьбу, в которой удары наносятся в грудь противника, чтобы повалить его на землю, а не расточаются даром, мимо. - Усмиряю... тело мое. Вот тот противник, на которого падают удары Апостола! Он имеет здесь в виду свой телесный организм (не плоть, как седалище греха), который он подвергает всяким лишениям, чтобы сделать его послушным орудием в своих руках. Вместо усмиряю, или, точнее, сваливаю ударом кулака(upopiazw [От upo и pieVw] некоторые кодексы читают: разбиваю или подставляю синяки под глаза(upwpiazw [От upo и wpia (от orsaw)]). Кажется, второе чтение более отвечает предшествующему выражению: бьюсь. Ап. обозначает этим словом (upwpiazw) все лишения, каким он подвергал свое тело - ночную работу для добывания себе пропитания и проч. (ср. 2Кор. VI:4, 5; XI:23-27; Деян XX:34, 35). - Дабы, проповедуя другим, самому не остаться недостойным. Но все эти подвиги Апостола в его глазах не представляют собою чего либо особенного. Это просто дело необходимости. Без них он сам мог лишиться той награды, к получению которой он возбуждал других. - Христианскому пастырю, стремящемуся спасать других, не следует забывать и о собственном спасении, которое требует от него личных подвигов воздержания. И не только ему, как герольду, приглашающему на борьбу (проповедую - khrussw), но и всем христианам, следует помнить, что жизнь христианина должна быть постоянной борьбою человека даже с естественными своими склонностями, как скоро для человека является опасность увлечься желаниями мира. Борьба с ветхим человеком (Рим VI:6) должна вестись с неослабевающей энергией в течении всей жизни христианина и при этом вести ее надо умеючи, по всем правилам духовной борьбы, для того чтобы достичь желанного успеха.
Adam Clarke: Commentary on the Bible - 1831
9:26: 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.
Albert Barnes: Notes on the Bible - 1834
9:26: I therefore so run - In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown.
Not as uncertainly - (οὐκ ἀδήλως ouk adē lō s). This word occurs no where else in the New Testament. It usually means, in the Classic writers, "obscurely." Here it means that he did not run as not knowing to what object he aimed. "I do not run haphazardly; I do not exert myself for nothing; I know at what I aim, and I keep my eye fixed on the object; I have the goal and the crown in view." Probably also the apostle intended to convey this idea, "I so live and act that I am "sure" of obtaining the crown. I make it a great and grand point of my life so to live that there may be no room for doubt or hesitancy about this rustler. I believe it may be obtained; and that by a proper course there may he a constant certainty of securing it; and I so live." O how happy and blessed would it be if all Christians thus lived! How much doubt, and hesitancy, and despondency would it remove from many a Christian's mind! And yet it is morally certain that if ever Christian were to be only as anxious and careful as were the ancient Grecian wrestlers and racers in the games, they would have the undoubted assurance of gaining the prize. Doddridge and Macknight, however, render this "as not out of view;" or as not distinguished; meaning that the apostle was not "unseen," but that he regarded himself as constantly in the view of the judge, the Lord Jesus Christ. I prefer the other interpretation, however, as best according with the connection and with the proper meaning of the word.
So fight I - οὗτω πυκτεύω houtō pukteuō. This word is applied to the "boxers," or the pugilists, in the Grecian games. The exercise of boxing, or "fighting" with the fist, was a part of the entertainment with which the "enlightened" nations of Greece delighted to amuse themselves.
Not as one that beateth the air - The "phrase" here is taken from the habits of the pugilists or boxers, who were accustomed, before entering the lists, to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. There was also, before the real contest commenced, a play with their fists and weapons, by way of show or bravado, which was called σκιᾷμαχία skiamachia, a mock-battle, or a fighting the air. The phrase also is applicable to a "missing the aim," when a blow was struck in a real struggle, and when the adversary would elude the blow, so that it would be spent in the empty air. This last the idea which Paul means to present. He did not miss his aim; he did not exert himself and spend his strength for nothing. Every blow that he struck told; and he did not waste his energies on that which would produce no result. He did not strive with rash, ill-advised, or uncertain blows; but all his efforts were directed, with good account, to the grand purpose or subjugating his enemy - sin - and the corrupt desires of the flesh - and bringing everything into captivity to God Much may be learned from this.
Many an effort of Christians is merely beating the air. The energy is expended for nothing. There is a lack of wisdom, or skill, or perseverance; there is a failure of plan; or there is a mistake in regard to what is to be done, and what should be done. There is often among Christians very little "aim" or object; there is no "plan;" and the efforts are wasted, scattered, inefficient efforts; so that, at the close of life, many a man may say that he has spent his ministry or his Christian course mainly, or entirely, "in beating the air." Besides, many set up a man of straw and fight that. They fancy error and heresy in others and oppose that. They become a "heresy-hunters;" or they oppose some irregularity in religion that, if left alone, would die of itself; or they fix all their attention upon some minor evil, and they devote their lives to the destruction of that alone. When death comes, they may have never struck a blow at one of the real and dangerous enemies of the gospel; and the simple record on the tombstone of many ministers and many private Christians might he, "Here lies one who spent his life in beating the air."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: not: Co2 5:1, Co2 5:8; Phi 1:21; Ti2 1:12, Ti2 2:5; Heb 4:1; Pe1 5:1; Pe2 1:10
so: Mat 11:12; Luk 13:24; Eph 6:12; Col 1:29
John Gill
I therefore so run,.... The apostle animates the Corinthians by his own example, telling them that he ran so as he exhorted them; he ran with cheerfulness and swiftness in the way marked out for him, looking to Jesus; continuing steadfast in the profession of his faith, and discharge of his duty as a Christian, and in preaching the Gospel as a minister; and nothing had he more at heart, than to finish his course with joy:
not as uncertainly; as one that knew not, or was in doubt about the way in which he should run, and so ran in and out, sometimes in the way, sometimes out of it; since it was clearly pointed out to him in the word of God: the allusion is to the white line which was drawn from the place the runners set out at to the goal; so that they did not run uncertainly, nor could they be at a loss to steer their course: nor did the apostle run, for what, as the Syriac version renders it, , "is unknown": he knew what he ran for, for the incorruptible crown of glory, he knew the nature of it; nor was he uncertain as to the event and issue of his running; he knew that this crown was laid up safe and secure, that it would be given him, and he should wear it; he had no doubt at all about it; and with this certain knowledge both of the way and prize, and full assurance of faith and hope, he ran:
so fight I, not as one that beateth the air. The allusion is here to fighting with the fist, when, before the combat was entered on, the person used to swagger about, and beat about with his fists, striking the air with them, having no adversary before him; only showing what he could do if he had one, or when he should encounter: so did not the apostle, he did not fight with his own shadow, or a man of straw, or beat the empty air; but gave home blows to real adversaries, Satan, the world, and the flesh; the latter of which is particularly mentioned in the next verse.
John Wesley
I so run, not as uncertainly - I look straight to the goal; I run straight toward it. I cast away every weight, regard not any that stand by. I fight not as one that beateth the air - This is a proverbial expression for a man's missing his blow, and spending his strength, not on his enemy, but on empty air.
Robert Jamieson, A. R. Fausset and David Brown
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 1Cor 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.
9:279:27: այլ ճնշե՛մ զմարմինս իմ, եւ հնազանդեցուցանեմ. զի գուցէ՞ որ այլո՛ցն քարոզեցի՝ ե՛ս ինքն անպիտա՛ն գտանիցիմ[3789]։[3789] Ոմանք. Զմարմին իմ... զի մի՛ գուցէ... ես ինքնին անպիտան։
27 այլ ճնշելով ամրացնում եմ իմ մարմինը եւ հնազանդեցնում այն, որպէսզի գուցէ ես ինքս խոտելի չլինեմ այն բանում, որ քարոզեցի ուրիշներին:
27 Բայց իմ մարմինս կը ճնշեմ ու կը նուաճեմ, որպէս զի չըլլայ թէ ուրիշներուն քարոզելէ յետոյ՝ ես ինքս խոտելի գտնուիմ։
այլ ճնշեմ զմարմինս իմ եւ հնազանդեցուցանեմ, զի գուցէ որ այլոցն քարոզեցի` ես ինքն անպիտան գտանիցիմ:

9:27: այլ ճնշե՛մ զմարմինս իմ, եւ հնազանդեցուցանեմ. զի գուցէ՞ որ այլո՛ցն քարոզեցի՝ ե՛ս ինքն անպիտա՛ն գտանիցիմ[3789]։
[3789] Ոմանք. Զմարմին իմ... զի մի՛ գուցէ... ես ինքնին անպիտան։
27 այլ ճնշելով ամրացնում եմ իմ մարմինը եւ հնազանդեցնում այն, որպէսզի գուցէ ես ինքս խոտելի չլինեմ այն բանում, որ քարոզեցի ուրիշներին:
27 Բայց իմ մարմինս կը ճնշեմ ու կը նուաճեմ, որպէս զի չըլլայ թէ ուրիշներուն քարոզելէ յետոյ՝ ես ինքս խոտելի գտնուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: но усмиряю и порабощаю тело мое, дабы, проповедуя другим, самому не остаться недостойным.
9:27  ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι.
9:27. ἀλλὰ (other) ὑπωπιάζω (I-under-squeeze-to) μου (of-me) τὸ (to-the-one) σῶμα (to-a-body) καὶ (and) δουλαγωγῶ, (I-bondee-lead-unto,"μή (lest) πως (unto-whither) ἄλλοις ( unto-other ) κηρύξας (having-heralded,"αὐτὸς (it) ἀδόκιμος (un-assessed-of) γένωμαι . ( I-might-have-had-became )
9:27. sed castigo corpus meum et in servitutem redigo ne forte cum aliis praedicaverim ipse reprobus efficiarBut I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.
27. but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.
9:27. Instead, I chastise my body, so as to redirect it into servitude. Otherwise, I might preach to others, but become myself an outcast.
9:27. 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 castaway.
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 castaway:

27: но усмиряю и порабощаю тело мое, дабы, проповедуя другим, самому не остаться недостойным.
9:27  ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι.
9:27. sed castigo corpus meum et in servitutem redigo ne forte cum aliis praedicaverim ipse reprobus efficiar
But I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.
9:27. Instead, I chastise my body, so as to redirect it into servitude. Otherwise, I might preach to others, but become myself an outcast.
9:27. 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 castaway.
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Adam Clarke: Commentary on the Bible - 1831
9:27: But I keep under my body, etc. - This is an allusion, not only to boxers, but also to wrestlers in the same games, as we learn from the word ὑπωπιαζω, which signifies to hit in the eyes; and δουλαγωγω, which signifies to trip, and give the antagonist a fall, and then keep him down when he was down, and having obliged him to acknowledge himself conquered, make him a slave. The apostle considers his body as an enemy with which he must contend; he must mortify it by self-denial, abstinence, and severe labor; it must be the slave of his soul, and not the soul the slave of the body, which in all unregenerate men is the case.
Lest - having preached to others - The word κηρυξας, which we translate having preached, refers to the office of the κηρυξ, or herald, at these games, whose business it was to proclaim the conditions of the games, display the prizes, exhort the combatants, excite the emulation of those who were to contend, declare the terms of each contest, pronounce the name of the victors, and put the crown on their heads. See my observations on this office in the notes at Mat 3:17.
Should be a castaway - The word αδοκιμος signifies such a person as the βραβευται, or judges of the games, reject as not having deserved the prize. So Paul himself might be rejected by the great Judge; and to prevent this, he ran, he contended, he denied himself, and brought his body into subjection to his spirit, and had his spirit governed by the Spirit of God. Had this heavenly man lived in our days, he would by a certain class of people have been deemed a legalist; a people who widely differ from the practice of the apostle, for they are conformed to the world, and they feed themselves without fear.
On the various important subjects in this chapter I have already spoken in great detail; not, indeed, all that might be said, but as much as is necessary. A few general observations will serve to recapitulate and impress what has been already said.
1. St. Paul contends that a preacher of the Gospel has a right to his support; and he has proved this from the law, from the Gospel, and from the common sense and consent of men. If a man who does not labor takes his maintenance from the Church of God, it is not only a domestic theft but a sacrilege. He that gives up his time to this labor has a right to the support of himself and family: he who takes more than is sufficient for this purpose is a covetous hireling. He who does nothing for the cause of God and religion, and yet obliges the Church to support him, and minister to his idleness, irregularities, luxury, avarice, and ambition, is a monster for whom human language has not yet got a name.
2. Those who refuse the laborer his hire are condemned by God and by good men. How liberal are many to public places of amusement, or to some popular charity, where their names are sure to be published abroad; while the man who watches over their souls is fed with the most parsimonious hand! Will not God abate this pride and reprove this hard-heartedness?
3. As the husbandman plows and sows in hope, and the God of providence makes him a partaker of his hope, let the upright preachers of God's word take example and encouragement by him. Let them labor in hope; God will not permit them to spend their strength for nought. Though much of their seed, through the fault of the bad ground, may be unfruitful, yet some will spring up unto eternal life.
4. St. Paul became all things to all men, that he might gain all. This was not the effect of a fickle or man-pleasing disposition; no man was ever of a more firm or decided character than St. Paul; but whenever he could with a good conscience yield so as to please his neighbor for his good to edification, he did so; and his yielding disposition was a proof of the greatness of his soul. The unyielding and obstinate mind is always a little mind: a want of true greatness always produces obstinacy and peevishness. Such a person as St. Paul is a blessing wherever he goes: on the contrary, the obstinate, hoggish man, is either a general curse, or a general cross; and if a preacher of the Gospel, his is a burthensome ministry. Reader, let me ask thee a question: If there be no gentleness in thy manners, is there any in thy heart? If there be little of Christ without, can there be much of Christ within?
5. A few general observations on the Grecian games may serve to recapitulate the subject in the four last verses.
1. The Isthmian games were celebrated among the Corinthians; and therefore the apostle addresses them, Co1 9:24 : Know ye not, etc.
2. Of the five games there used, the apostle speaks only of three.
Running; Co1 9:24 : They which run in a race; and Co1 9:26 : I therefore so run, not as uncertainly.
Wrestling, Co1 9:25 : Every man that striveth; ὁ αγωνιζομενος, he who wrestleth.
Boxing, Co1 9:26, Co1 9:27 : So fight I, not as one that beateth the air; οὑτω πυκτευω, so fist I, so I hit; but I keep my body under; ὑπωπιαζω, I hit in the eye, I make the face black and blue.
3. He who won the race by running was to observe the laws of racing - keeping within the white line which marked out the path or compass in which they ran; and he was also to outrun the rest, and to come first to the goal; otherwise he ran uncertainly, Co1 9:24, Co1 9:26, and was αδοκιμος, one to whom the prize could not be judged by the judges of the games.
4. The athletic combatants, or wrestlers, observed a set diet. See the quotation from Epictetus, under Co1 9:25. And this was a regimen both for quantity and quality; and they carefully abstained from all things that might render them less able for the combat; whence the apostle says they were temperate in all things, Co1 9:25.
5. No person who was not of respectable family and connections was permitted to be a competitor at the Olympic games. St. Chrysostom, in whose time these games were still celebrated, assures us that no man was suffered to enter the lists who was either a servant or a slave, ουδεις αγωνιζεται δουλος, ουδεις στρατευεται οικετης· and if any such was found who had got himself inserted on the military list, his name was erased, and he was expelled and punished. Αλλ' εαν ἁλῳ δουλος ων, μετα τιμωριας εκβαλλεται του των στρατιωτων καταολου. To prevent any person of bad character from entering the list at the Olympic games, the kerux, or herald, was accustomed to proclaim aloud in the theater when the combatant was brought forth: Μη τις τουτου κατηγορει; ὡστε αυτον αποσκευασαμενον της δουλειας την ὑποψιαν οὑτως εις τους αγωνας εμβηναι· Who can accuse this man? For which he gives this reason: "that being free from all suspicion of being in a state of slavery, (and elsewhere he says of being a thief, or of corrupt morals), he might enter the lists with credit." Chrysost. Homil. in Inscript. Altaris, etc., vol. iii. page 59, Edit. Benedict.
6. The boxers used to prepare themselves by a sort of σκιαμαχια, or going through all their postures of defense and attack when no adversary was before them. This was termed beating the air, Co1 9:26; but when such came to the combat, they endeavored to blind their adversaries by hitting them in the eye, which is the meaning of ὑπωπιαζειν, as we have seen under Co1 9:27.
7. The rewards of all these exercises were only a crown made of the leaves of some plant, or the bough of some tree; the olive, bay, laurel, parsley, etc., called here by the apostle φθαρτον στεφανον, a corruptible, withering, and fading crown; while he and his fellow Christians expected a crown incorruptible and immortal, and that could not fade away.
8. On the subject of the possibility of St. Paul becoming a castaway, much has been said in contradiction to his own words. He most absolutely states the possibility of the case: and who has a right to call this in question? The ancient Greek commentators, as Whitby has remarked, have made a good use of the apostle's saying, Ει δε Παυλος τουτο δεδοικεν ὁ τοσουτους διδαξας, τι αν ειποιμεν ἡμεις; "If Paul, so great a man, one who had preached and labored so much, dreaded this, what cause have we to fear lest this should befall us?"
9. On the necessity of being workers together with God, in order to avoid apostasy, Clemens Alexandrinus has some useful observations in his Stromata, lib. vii., page 448, Edit. Oberthur: Ὡς δε, says he, ὁ ιατρος ὑγειαν παρεχεται τοις συνεργουσι προς ὑγειαν, οὑτως και ὁ Θεος την αΐδιον σωτηριαν τοις συνεργουσι προς γνωσιν τε και ευπραγιαν· "As a physician gives health to those who cooperate with him in their cure; so God also gives eternal salvation to them who are workers together with him in knowledge and a godly life." "Therefore," says he, "it is well said among the Greeks, that when a certain wrestler, who had long inured his body to manly exercises, was going to the Olympic games, as he was passing by the statue of Jupiter he offered up this prayer: Ει παντα, ω Ζευ, δεοντως μοι τα προς τον αγωνα ταρεσκευασται, αποδος φερων δικαιως την νικην εμοι· 'O Jupiter, if I have performed every thing as I ought in reference to this contest, grant me the victory!'" May we not feel something of this spirit in seeking the kingdom of God? And can any thing of this kind be supposed to derogate from the glory of Christ? St. Paul himself says, if a man contend for the mastery, yet is he not crowned except he strive lawfully. Shall we pretend to be wiser than the apostle; and say, that we may gain the crown, though we neither fight the good fight nor finish the course?
Albert Barnes: Notes on the Bible - 1834
9:27: But I keep under my body - (ὑπωπιάζω hupō piazō). This word occurs in the New Testament only here and in Luk 18:5, "Lest by her continual coming she 'weary' me." The word is derived probably from ὑπώπιον hupō pion, the part of the face "under the eye" (Passow), and means properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or as we say, "black and blue"; or as is commonly termed, "to give anyone a black eye." The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, "to treat anyone with harshness, severity, or cruelty;" and thence also, so to treat any evil inclinations or dispositions; or to subject one's-self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel.
And bring it into subjection - (δουλαγωγῶ doulagō gō). This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations.
Lest that by any means - See the note at Co1 9:22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the Day of Judgment.
When I have preached to others - Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian "herald," whose business it was to proclaim the conditions of the games, to display the prizes, etc. In this interpretation, also, Macknight, Rosenmuller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games and thus leads to an inextricable confusion of metaphor. Probably, therefore; this is to be taken in the usual sense of the word "preaching" in the New Testament; and the apostle here is to be understood as "dropping" the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.
I myself should be a cast-away. - This word (ἀδόκιμος adokimos) is taken from "bad metals" and properly denotes those which will not bear the "test" that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakedness, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests; as metal is cast into the fire to see whether it is genuine, or is base and worthless. In doing this, he had endeavored to subdue his corrupt propensities, and bring everything into captivity to the Redeemer, that it might be found that he was a sincere, and humble, and devoted Christian. Many have supposed that the word "cast-away" here refers to those who had entered the lists, and had contended, and who had then been examined as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unfit to enter into heaven.
Remarks On 1 Corinthians 9
From the many remarks which might be made from this interesting chapter, we may select the following:
1. We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.
2. We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.
3. We should make an effort to be saved. O if people made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!
4. Ministers, like others, are in danger of losing their souls. If Paul felt this danger, who is there among the ministers of the cross who should not feel it? If Paul was not safe, who is? (See the supplementary note on Co1 9:27.)
5. The fact that a man has preached to many is no certain evidence that he will be saved, Co1 9:27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that be might be lost.
6. The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts people; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even his success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a castaway?
7. It will be a solemn and awesome thing for a minister of the gospel, and a "successful" minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the "sweet fields beyond the swelling flood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fires, while multitudes saved by him shall have gone to heaven! How fearful is the condition and how solemn the vocation of a minister of the gospel!
8. Ministers should be solicitous about their personal piety. Paul, one might suppose, might have rested contented with the remarkable manner of his conversion. He might have supposed that that put the matter beyond all possible doubt. But be did no such thing. He felt that it was necessary to have evidence day by day that he was then a Christian. Of all people, Paul was perhaps Least disposed to live on past experience, and to trust to such experience. Of all people, he had perhaps most reason to trust to such experience; and yet how seldom does he refer to it, how little does he regard it! The great question with him was, "Am I now a Christian? am I living as a Christian should now? am I evincing to others, am I giving to myself daily, constant, growing evidence that I am actuated by the pure principles of the gospel, and that that gospel is the object of my highest preference, and my holiest and constant desire? O how holy would be the ministry, if all should endeavor every day to live and act for Christ and for souls with as much steadiness and fidelity as did the apostle Paul!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: I keep: Co1 9:25, Co1 4:11, Co1 4:12, Co1 6:12, Co1 6:13, Co1 8:13; Rom 8:13; Co2 6:4, Co2 6:5, Co2 11:27; Col 3:5; Ti2 2:22; Pe1 2:11
and: Rom 6:18, Rom 6:19
lest: Co1 13:1-3; Psa 50:16; Mat 7:21-23; Luk 12:45-47, Luk 13:26, Luk 13:27; Pe2 2:15
a castaway: Jer 6:30; Luk 9:25; Act 1:25; Co2 13:5, Co2 13:6
Geneva 1599
But I keep under my (t) body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be (u) a castaway.
(t) The old man which strives against the Spirit.
(u) Or, "reproved". And this word "reproved" is not contrasted with the word "elect", but with the word "approved", when we see someone who is experienced not to be such a one as he ought to be.
John Gill
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 Prov 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.
John Wesley
But I keep under my body - By all kinds of self denial. And bring it into subjection - To my spirit and to God. The words are strongly figurative, and signify the mortification of the body of sin, "by an allusion to the natural bodies of those who were bruised or subdued in combat. Lest by any means after having preached - The Greek word means, after having discharged the office of an herald, (still carrying on the allusion,) whose office it was to proclaim the conditions, and to display the prizes. I myself should become a reprobate - Disapproved by the Judge, and so falling short of the prize. This single text may give us a just notion of the scriptural doctrine of election and reprobation; and clearly shows us, that particular persons are not in holy writ represented as elected absolutely and unconditionally to eternal life, or predestinated absolutely and unconditionally to eternal death; but that believers in general are elected to enjoy the Christian privileges on earth; which if they abuse, those very elect persons will become reprobate. St. Paul was certainly an elect person, if ever there was one; and yet he declares it was possible he himself might become a reprobate. Nay, he actually would have become such, if he had not thus kept his body under, even though he had been so long an elect person, a Christian, and an apostle.
Robert Jamieson, A. R. Fausset and David Brown
keep under--literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Rom 8:13; also 1Pet 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work.
my body--the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [ESTIUS] (Gal 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master.
bring it into subjection--or bondage, as a slave or servant led away captive; so the Greek.
preached--literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [PLATO, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [BENGEL]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [ALFORD]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.
a castaway--failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jer 6:30; 2Cor 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.