An Exposition of Pauls Epistles, Letter 2 · Chapter 9
CHAP. IX.
HEE proceeds to treat concerning things offered to Idols; hee propounded his own example, in the former Chapter: In this Chapter hee exhorts them further by his own example, that they would moderate the use of their liberty, chiefly in those things which appertained to gluttony: And by name, in the eating of things offered to Idols: The sum of the Argument is this, I being an Apostle, and no less free than any other, do not only abstain from things lawful and profitable, but also I conform my self to the infirmities of all, yea, I keep under my self by continence for the good of the Gospel; therefore in like manner do yee also: The Antecedent is carried on to ver. 23. The Consequence is an Exhortation, to the end.
Vers. 1. Am I not an Apostle? Am I not free? Have I not seen Iesus Christ our Lord? Are not yee my work in the Lord?
2. If I bee no… an Apostle unto others, yet doubtless I am to you: for the seal of mine Apostleship are yee in the Lord.
3. Mine answer to them that do examine mee, is this:
The Antecedent hee prosecutes by parts; and proves by three reasons, that the first, not the last place was due to him in Christian liberty. 1. Because hee was an Apostle. 2. Because hee was honoured with the …ight of his Lord, and immediately called. 3. Because hee had the testimony of his Apostleship in the conversion of the Corinthians, ver. 1. Which fruit, as a seal, confirmed his Apostleship, at least among the Corinthians, ver. 2. and afforded a defence to the Apostle against them, (who called his Apostleship into question) at least amongst the Corinthians.
Vers. 4. Have wee not power to eat and to drink?
5. Have wee 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 wee power to forbear working?
Afterwards hee applyes this his liberty, first, to things that are to bee eaten and drunk, which hee (if any one) might lawfully make use of, ver. 4. Secondly, to Marriage, and wee ought to use that benefit, which hee proves from the example of other Apostles, ver. 5. Thirdly, to forbear working with his hands, and by consequence, to require maintenance from the Churches, (which hee proves that hee might lawfully do, by seven Arguments.)
The first Argum. From the example of other Apostles, and Ministers; it is lawful for other Apostles: Therefore it is lawful both for mee and Barnabas.
Vers. 7. Who goeth a warfare 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?
Argum. 2. From the Law of Nations, propounded in a threefold example, of Souldiers, of Vine-dressers, and Shepherds: Souldiers, Vine-dressers, and Shepherds, are nourished by the fruit of their labours, every one in his calling: Therefore also wee Ministers ought to bee maintained by the fruit of our labours in the Gospel.
Vers. 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 Oxe that treadeth out the corn; doth God take care for Oxen?
10. Or saith hee it for our sakes? For our sakes no doubt this is written, That hee that ploweth, should plow in hope: and that hee that thresheth in hope, should bee partaker of his hope.
Argum. 3. From the testimony of the Law, of giving food to the Oxe that treads out the corn, which shews that it was spoken for the sake of those that labour for the use of others, especially in the Ministery. The Oxe is fed with the corn which hee did beat out with his feet; therefore all labourers, plowers, threshers, and by consequence the Labourers in the Gospel ought to bee maintained with the fruit of their own labours. For if hee that plows and threshes in the hope of reward, is partaker of his hoped-for reward, Why should nor they also that labour in the Gospel bee partakers of the fruit of their own labours?
Vers. 11. If wee have sown unto you spiritual things, is it a great thing if wee shall reap carnal things?
Argum. 4. From the rule of Justice; If wee have administred spiritual things to you, will not you let us instead thereof reap your carnal things?
Vers. 12. If others bee partakers of this power over you, are not wee rather? Nevertheless, wee have not used this power: but suffer all things, lest wee should hinder the Gospel of Christ.
Argum. 5. From the like example of the Teachers, who preached at Corinth, whose example hee alledges in point of lawfulness, but denies that hee would follow them in the doing of any such thing, that hee might promote the Gospel. Your Teachers are maintained at your charges: Therefore it is fitting that wee also should bee maintained, although wee are resolved not to use our right.
Vers. 13. Do not you know that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers of the Altar?
Argum. 6. From the example of the Levites, to whom maintenance, and part of the Sacrifices was given for their Ministery: The Levites lived of the Altar: Therefore wee that are the Ministers of the Gospel ought to live of the Gospel.
Vers. 14. Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel.
Argum. 7. Christ hath given a Command for maintaining the Ministers of the Gospel: Therefore they ought to live of the Gospel.
Vers. 15. But I have used none of these things; neither have I written these things, that it should bee so done unto mee: for it were better for mee to die, than that any man should make my glorying void.
Hitherto hee hath asserted his own right; Now hee shews his moderation in the use of his foresaid liberty; First, in the business about maintenance, hee shews his resolution for the future to forbear; from which his resolution hee will not bee removed with hindrance to the Gospel, chusing rather to die by famine; the reason whereof hee gives, from the end, that hee might glory against those that spake evil of him, who perhaps might say that the Apostle Preached for hire.
Vers. 16. For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon mee, yea, …o is unto mee, if I preach not the Gospel.
Hee explains himself, that this boasting was not meerly in the Preaching of the Gospel, because hee was obliged to that by the necessity of his office, and the Command, as also the fear of Gods displeasure.
Vers. 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 mee.
My Preaching (saith hee) if it bee voluntary, it shall have a reward, but if against my will, yet I must discharge it, because of the dispensation committed unto mee, by the Command of God, and that would bee without the glory of my voluntary Preaching, If I should unwillingly preach the Gospel, as they do, who exercise their Ministery, not out of any love to God, and desire of converting Souls, but for filthy lucres sake, or out of vain-glory.
Vers. 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.
Now hee saith, that hee hath matter whereof to boast against his Reproachers, as a reward of his not receiving any stipend from them, in as much as hee Preached the Gospel to the Corinthians without charge unto them: whereunto hee sub-joyns another reason, That if hee had exacted a maintenance there where his Reproachers endeavoured to bring an evil report upon him, then hee had abused his liberty.
Vers. 19. For though I bee free from all men, yet have I made my self servant unto all, that I might gain the more.
Hee extends the moderating of his liberty to all sorts of things indifferent, wherein hee served not himself, but others, that hee might gain them.
Vers. 20. And unto the Jews, I became 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.
That hee explains particularly in three things: First, that hee did conform himself to the Jew, bound (as they thought) under the Ceremonial Law, observing the Mosaical Ceremonies for time and place, as the matter required, as if hee had been under the yoke of Ceremonies; and that hee did by the opinion of the Council at Ierusalem, which left to the Jews (born under that yoke) whereof the Apostle was, a free use of Ceremonies for a time, but in no wise to the Gentiles, Act. 21. 21, 25.
Vers. 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.
The second is, That conforming himself to the Gentiles which were without Law, hee laid aside the use of Ceremonies, as one that was without Law; but in the mean time, hee intimates that hee did not understand the Moral, or the law of love, which is the perpetual Law of God and Christ, from which hee could not bee freed; but the Ceremonial Law, from which indeed hee was freed, that hee might freely, for the advantage of the Gospel, use Ceremonies, or might abstain from using them.
Vers. 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.
The third, That hee conformed himself to those that doubted of their liberty, abstaining from things lawful, as they did; finally, hee accommodates himself in all things indifferent to all men, for three causes.
First, That hee might gain as many as possible, or at leastwise some.
Vers. 23. And this I do for the Gospels sake, that I might bee partaker thereof with you.
The second cause, That the Doctrine of the Gospel might bee better esteemed of amongst all, by his moderate carriage.
The third cause, That serving the advantages of the Gospel, hee might bee saved, being made partaker of the Gospel with other Believers.
Vers. 24. Know you not that they which run in a race, run all, but one receiveth the prize? So run, that you may obtain.
Hitherto hee hath insisted upon his own example, as the Antecedent of the Argument, the force of this example follows, or the hortatory conclusion, viz. That the Corinthians would labour after temperance, and not so mind their meat, as to eat with offence that which was offered unto Idols; To this end hee shews them, that they must run in their Christian Race, in which all (not one only, as it was usual in their sports) that run according to the Laws of God, were to bee crowned.
Vers. 25. And every man that striveth for the Mastery, is temperate in all things. Now they do it to obtain a corruptible Crown, but wee an incorruptible.
And how that comes to pass hee shews, viz. If after the example of those that contended in those Noble Games, (whether running or combating) usually celebrated neer unto Corinth, they should not indulge themselves in gluttony and pleasures, but temperate in all things, bearing all things, whereby the conquering Crown might bee won. In their Isthmian or Corinthian Games, the Runners and Wrestlers inured themselves to a most temperate diet, by way of Preparation for the Race, as now horses are fitted for running: The Conquerours in these Games were crowned with Lawrel, or Ivy, or were honoured with some such like reward: After the same manner, the Apostle would have Christians most moderate in their using the things of this world, and abstinent from whatsoever may stop their course, or hinder them in their warfare, and that they might obtain an incorruptible, that is, an Eternal Crown, (laid up in heaven for all those who strive lawfully, and finish their course.) Hee adds three Hortatory Arguments.
Argum. 1. Because you Christian Wrestlers may expect a more noble Crown than that corruptible one, of those that sport in those Gymnastick Games.
Vers. 26. I therefore run, not as uncertainly; so fight I, not as one that beateth the ayr:
27. But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I my self should bee a cast-away.
Argum. 2. From his own example running, and acting the part of a Champion, and smiting his adversary certainly and seriously. I earnestly keep down the body of sin, and the old man, and the lusts of the flesh, that they may bee slain; and I compel my body properly so called, (by virtue of Spiritual Discipline) to bee subject to my Spirit: Therefore do you the same thing: For so the Apostle nurtured his body, that in labours, and watchfulness, and fastings, it might hold out in its duty, that it might not wax wanton against the Spirit: and the body of sin (as much as lay in him) bee destroyed.
Lest by any means] Argum. 3. From the end of it, I keep under the body of sin, or the old man▪ lest if I should live otherwise than I advise others to live, I should bee a cast-away, or as an hypocrite, should bee blotred out of the number of the Saints: Therefore do you the same thing that I do, and to the same end.
The Apostle here does not oppose Reprobate to one that is Elect, but to one that is Approved; for as the Scripture calls Reprobate silver, that which is not true and genuine, and that Approved, which is sincere; so the Apostle calls him Reprobate, who answers not … profession, and is not sincere, and as hee ought to bee: If wee should imagine that here hee takes Reprobate in an absolute sense, wee are to take notice of nothing but the necessary connection betwixt a prophane life, (if it bee supposed to continue to the end) and Reprobation: For whoever dies in his sins, shews himself to bee a reprobate. For it is absurd, and no waies agreeable to the writings of this our Apostle to affirm, that hee made any doubt of his Election, or thought the decree of his Election changeable. For on the other side, Because hee was perswaded of his Election and Regeneration, the demonstration whereof hee gave in the holiness of his life, taking all heed, lest by an evil life, hee should shew forth in himself the signs of Hypocrisie, not in any wise of Reprobation.