1 Corinthians 9:1-22 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not you my work in the Lord?… Ver. 27 is commonly quoted in the Calvinistic Controversy, to prove the possibility of the believer's final fall. In reality, it has nothing whatever to do with it. The word "castaway," is literally "reprobate," that which, being tested, fails. "Reprobate silver shall men call them." St. Paul says, "Lest when I have preached to others, I myself, when tried by the same standard, should fail." In chap. 1 Corinthians 8. Paul had laid down the principle that it was good to respect the scruples of weaker brethren (ver. 1 Corinthians 8:13). But to this teaching an objection might be raised. Does the apostle practise what he preaches? Or it is merely a fine sentiment? Does he preach to others, himself being a castaway, i.e., one who being tested is found wanting? The whole of the chapter is an assertion of his consistency. Note: — I. PAUL'S RIGHT TO CERTAIN PRIVILEGES, viz., domestic solaces and ministerial maintenance. This right he bases on four arguments: 1. By a principle universally recognised in human practice. A king warring on behalf of a people, wars at their charge — a planter of a vineyard expects to eat of the fruit — a shepherd is entitled to the milk of the flock. All who toil for the good of others derive an equivalent from them. Gratuitous devotion of life is nowhere considered obligatory. 2. By a principle implied in a Scriptural enactment (ver. 9). The ox was provided for, not because it was an ex, but because it was a labourer. 3. By a principle of fairness and reciprocity. Great services establish a claim. If they owed to the apostle their souls, his time had a claim on their gold. 4. By the law of the Temple Service. The whole institution of Levites and priests implied the principle that there are two kinds of labour — of hand and of brain: and that the toilers with the brain, though not producers, have a claim on the community. They are essential to its well-being, and are not mere drones. II. HIS VALIANT ABSTINENCE FROM THESE PRIVILEGES (vers. 12, 15). Note — 1. His reasons. (1) He was forced to preach the gospel, and for the preaching of it, therefore, no thanks were due. But he turned his necessity to glorious gain. By forfeiting pay he got reward: and in doing freely what he must do, he became free. When "I must" is changed into "I will," you are free. (2) His object was to gain others (ver. 19) His whole life was one great illustration of this principle: free from all, he became the servant of all. 2. The general principles of our human life. You cannot run as you will; there are conditions (ver. 24). You cannot go on saying, I have a right to do this, therefore I will do it. You must think how it will appear, not for the sake of mere respectability, or to obtain a character for consistency, but for the sake of others. And its conditions are as those of a wrestling march — you must be temperate in all things — i.e., abstain from even lawful indulgences. Remember no man liveth to himself. The cry, "Am I my brother's keeper?" is met by St. Paul's clear, steadfast answer, "You are." (F. W. Robertson, M. A.) Parallel Verses KJV: 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? |
    |