1 Corinthians 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 1CO 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 1CO 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 kauchēma. In 1Co 9:15 he had said that he had a cause of glorying, or of joy (καύχημα kauchēma). 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; 1Co 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 revilers, or “injurious,” or blasphemers 1Ti 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” (2Ti 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1 Corinthians

THE SIN OF SILENCE

1Co 9:16 - 1Co 9:17.

The original reference of these words is to the Apostle’s principle and practice of not receiving for his support money from the churches. Gifts he did accept; pay he did not. The exposition of his reason is interesting, ingenuous, and chivalrous. He strongly asserts his right, even while he as strongly declares that he will waive it. The reason for his waiving it is that he desires to have somewhat in his service beyond the strict line of his duty. His preaching itself, with all its toils and miseries, was but part of his day’s work, which he was bidden to do, and for doing which he deserved no thanks nor praise. But he would like to have a little bit of glad service over and above what he is ordered to do, that, as he ingenuously says, he may have ‘somewhat to boast of.’

In this exposition of motives we have two great principles actuating the Apostle-one, his profound sense of obligation, and the other his desire, if it might be, to do more than he was bound to do, because he loved his work so much. And though he is speaking here as an apostle, and his example is not to be unconditionally transferred to us, yet I think that the motives which actuated his conduct are capable of unconditional application to ourselves.

There are three things here. There is the obligation of speech, there is the penalty of silence, and there is the glad obedience which transcends obligation.

I. First, mark the obligation of speech.

No doubt the Apostle had, in a special sense, a ‘necessity laid upon’ him, which was first laid upon him on that road to Damascus, and repeated many a time in his life. But though he differs from us in the direct supernatural commission which was given to him, in the width of the sphere in which he had to work, and in the splendour of the gifts which were entrusted to his stewardship, he does not differ from us in the reality of the obligation which was laid upon him. Every Christian man is as truly bound as was Paul to preach the Gospel. The commission does not depend upon apostolic dignity. Jesus Christ, when He said, ‘Go ye into all the world, and preach the Gospel to every creature,’ was not speaking to the eleven, but to all generations of His Church. And whilst there are many other motives on which we may rest the Christian duty of propagating the Christian faith, I think that we shall be all the better if we bottom it upon this, the distinct and definite commandment of Jesus Christ, the grip of which encloses all who for themselves have found that the Lord is gracious.

For that commandment is permanent. It is exactly contemporaneous with the duration of the promise which is appended to it, and whosoever suns himself in the light of the latter is bound by the precept of the former. ‘Lo! I am with you alway, even to the end of the world,’ defines the duration of the promise, and it defines also the duration of the duty. Nay, even the promise is made conditional upon the discharge of the duty enjoined. For it is to the Church ‘going into all the world, and preaching the Gospel to every creature,’ that the promise of an abiding presence is made.

Let us remember, too, that, just because this commission is given to the whole Church, it is binding on every individual member of the Church. There is a very common fallacy, not confined to this subject, but extending over the whole field of Christian duty, by which things that are obligatory on the community are shuffled off the shoulders of the individual. But we have to remember that the whole Church is nothing more than the sum total of all its members, and that nothing is incumbent upon it which is not in their measure incumbent upon each of them. Whatsoever Christ says to all, He says to each, and the community has no duties which you and I have not.

Of course, there are diversities of forms of obedience to this commandment; of course, the restrictions of locality and the other obligations of life, come in to modify it; and it is not every man’s duty to wander over the whole world doing this work. But the direct work of communicating to others who know it not the sweetness and the power of Jesus Christ belongs to every Christian man. You cannot buy yourselves out of the ranks, as they used to be able to do out of the militia, by paying for a substitute. Both forms of service are obligatory upon each of us. We all, if we know anything of Christ and His love and His power, are bound, by the fact that we do know it, to tell it to those whom we can reach. You have all got congregations if you would look for them. There is not a Christian man or woman in this world who has not somebody that he or she can speak to more efficiently than anybody else can. You have your friends, your relations, the people with whom you are brought into daily contact, if you have no wider congregations. You cannot all stand up and preach in the sense in which I do so. But this is not the meaning of the word in the New Testament. It does not imply a pulpit, nor a set discourse, nor a gathered multitude; it simply implies a herald’s task of proclaiming. Everybody who has found Jesus Christ can say, ‘I have found the Messiah,’ and everybody who knows Him can say, ‘Come and hear, and I will tell what the Lord hath done for my soul.’ Since you can do it you are bound to do it; and if you are one of ‘the dumb dogs, lying down and loving to slumber,’ of whom there are such crowds paralysing the energies and weakening the witness of every Church upon earth, then you are criminally and suicidally oblivious of an obligation which is a joy and a privilege as much as a duty.

Oh, brethren! I do want to lay on the consciences of all you Christian people this, that nothing can absolve you from the obligation of personal, direct speech to some one of Christ and His salvation. Unless you can say, ‘I have not refrained my lips, O Lord! Thou knowest,’ there frowns over against you an unfulfilled duty, the neglect of which is laming your spiritual activity, and drying up the sources of your spiritual strength.

But, then, besides this direct effort, there are the other indirect methods in which this commandment can be discharged, by sympathy and help of all sorts, about which I need say no more here.

Jesus Christ’s ideal of His Church was an active propaganda, an army in which there were no non-combatants, even although some of the combatants might be detailed to remain in the camp and look after the stuff, and others of them might be in the forefront of the battle. But is that ideal ever fulfilled in any of our churches? How many amongst us there are who do absolutely nothing in the shape of Christian work! Some of us seem to think that the voluntary principle on which our Nonconformist churches are largely organised means, ‘I do not need to do anything unless I like. Inclination is the guide of duty, and if I do not care to take any active part in the work of our church, nobody has anything to say.’ No man can force me, but if Jesus Christ says to me, ‘Go!’ and I say, ‘I had rather not,’ Jesus Christ and I have to settle accounts between us. The less men control, the more stringent ought to be the control of Christ. And if the principle of Christian obedience is a willing heart, then the duty of a Christian is to see that the heart is willing.

A stringent obligation, not to be shuffled off by any of the excuses that we make, is laid upon us all. It makes very short work of a number of excuses. There is a great deal in the tone of this generation which tends to chill the missionary spirit. We know more about the heathen world, and familiarity diminishes horror. We have taken up, many of us, milder and more merciful ideas about the condition of those who die without knowing the name of Jesus Christ. We have taken to the study of comparative religion as a science, forgetting sometimes that the thing that we are studying as a science is spreading a dark cloud of ignorance and apathy over millions of men. And all these reasons somewhat sap the strength and cool the fervour of a good many Christian people nowadays. Jesus Christ’s commandment remains just as it was.

Then some of us say, ‘I prefer working at home!’ Well, if you are doing all that you can there, and really are enthusiastically devoted to one phase of Christian service, the great principle of division of labour comes in to warrant your not entering upon other fields which others cultivate. But unless you are thus casting all your energies into the work which you say that you prefer, there is no reason in it why you should do nothing in the other direction. Jesus Christ still says, ‘Go ye into all the world.’

Then some of you say, ‘Well, I do not much believe in your missionary societies. There is a great deal of waste of money about them. A number of things there are that one does not approve of. I have heard stories about missionaries being very idle, very luxurious, and taking too much pay, and doing too little work.’ Well, be it so! Very probably it is partly true; though I do not know that the people whose testimony is so willingly accepted, to the detriment of our brethren in foreign lands, are precisely the kind of people that should talk much about self-sacrifice and luxurious living, or whose estimate of Christian work is to be relied upon. I fancy many of them, if they walked about the streets of an English town, would have a somewhat similar report to give, as they have when they walk about the streets of an Indian one. But be that as it may, does that indictment draw a wet sponge across the commandment of Jesus Christ? or can you chisel out of the stones of Sinai one of the words written there, by reason of the imperfections of those who are seeking to obey them? Surely not! Christ still says, ‘Go ye into all the world!’

I sometimes venture to think that the day will come when the condition of being received into, and retained in, the communion of a Christian church will be obedience to that commandment. Why, even bees have the sense at a given time of the year to turn the drones out of the hives, and sting them to death. I do not recommend the last part of the process, but I am not sure but that it would be a benefit to us all, both to those ejected and to those retained, that we should get rid of that added weight that clogs every organised community in this and other lands-the dead weight of idlers who say that they are Christ’s disciples. Whether it is a condition of church membership or not, sure I am that it is a condition of fellowship with Jesus Christ, and a condition, therefore, of health in the Christian life, that it should be a life of active obedience to this plain, imperative, permanent, and universal command.

II. Secondly, a word as to the penalty of silence.

‘Woe is me if I preach not the Gospel.’ I suppose Paul is thinking mainly of a future issue, but not exclusively of that. At all events, let me point you, in a word or two, to the plain penalties of silence here, and to the awful penalties of silence hereafter.

‘Woe is me if I preach not the Gospel.’ If you are a dumb and idle professor of Christ’s truth, depend upon it that your dumb idleness will rob you of much communion with Jesus Christ. There are many Christians who would be ever so much happier, more joyous, and more assured Christians if they would go and talk about Christ to other people. Because they have locked up God’s word in their hearts it melts away unknown, and they lose more than they suspect of the sweetness and buoyancy and assured confidence that might mark them, for no other reason than because they seek to keep their morsel to themselves. Like that mist that lies white and dull over the ground on a winter’s morning, which will be blown away with the least puff of fresh air, there lie doleful dampnesses, in their sooty folds, over many a Christian heart, shutting out the sun from the earth, and a little whiff of wholesome activity in Christ’s cause would clear them all away, and the sun would shine down upon men again. If you want to be a happy Christian, work for Jesus Christ. I do not lay that down as a specific by itself. There are other things to be taken in conjunction with it, but yet it remains true that the woe of a languid Christianity attaches to the men who, being professing Christians, are silent when they should speak, and idle when they should work.

There is, further, the woe of the loss of sympathies, and the gain of all the discomforts and miseries of a self-absorbed life. And there is, further, the woe of the loss of one of the best ways of confirming one’s own faith in the truth-viz. that of seeking to impart it to others. If you want to learn a thing, teach it. If you want to grasp the principles of any science, try to explain it to somebody who does not understand it. If you want to know where, in these days of jangling and controversy, the true, vital centre of the Gospel is, and what is the essential part of the revelation of God, go and tell sinful men about Jesus Christ who died for them; and you will find out that it is the Cross, and Him who died thereon, as dying for the world, that is the power which can move men’s hearts. And so you will cleave with a closer grasp, in days of difficulty and unsettlement, to that which is able to bring light into darkness and to harmonise the discord of a troubled and sinful soul. And, further, there is the woe of having none that can look to you and say, ‘I owe myself to thee.’ Oh, brethren! there is no greater joy accessible to a man than that of feeling that through his poor words Christ has entered into a brother’s heart. And you are throwing away all this because you shut your mouths and neglect the plain commandment of your Lord.

Ay! but that is not all. There is a future to be taken into account, and I think that Christian people do far too little realise the solemn truth that it is not all the same then whether a man has kept his Master’s commandments or neglected them. I believe that whilst a very imperfect faith saves a man, there is such a thing as being ‘saved, yet so as through fire,’ and that there is such a thing as having ‘an abundant entrance ministered unto us into the everlasting kingdom.’ He whose life has been very slightly influenced by Christian principle, and who has neglected plain, imperative duties, will not stand on the same level of blessedness as the man who has more completely yielded himself in life to the constraining power of Christ’s love, and has sought to keep all His commandments.

Heaven is not a dead level. Every man there will receive as much blessedness as he is capable of, but capacities will vary, and the principal factor in determining the capacity, which capacity determines the blessedness, will be the thoroughness of obedience to all the ordinances of Christ in the course of the life upon earth. So, though we know, and therefore dare say, little about that future, I do beseech you to take this to heart, that he who there can stand before God, and say, ‘Behold! I and the children whom God hath given me’ will wear a crown brighter than the starless ones of those who saved themselves, and have brought none with them.

‘Some on boards, and some on broken pieces of the ship, they all came safe to land.’ But the place where they stand depends on their Christian life, and of that Christian life one main element is obedience to the commandment which makes them the apostles and missionaries of their Lord.

III. Lastly, note the glad obedience which transcends the limits of obligation.

‘If I do this thing willingly I have a reward.’ Paul desired to bring a little more than was required, in token of his love to his Master, and of his thankful acceptance of the obligation. The artist who loves his work will put more work into his picture than is absolutely needed, and will linger over it, lavishing diligence and care upon it, because he is in love with his task. The servant who seeks to do as little as he can scrape through with without rebuke is actuated by no high motives. The trader who barely puts as much into the scale as will balance the weight in the other is grudging in his dealings; but he who, with liberal hand, gives ‘shaken down, pressed together, and running over’ measure, gives because he delights in the giving.

And so it is in the Christian life. There are many of us whose question seems to be, ‘How little can I get off with? how much can I retain?’-many of us whose effort is to find out how much of the world is consistent with the profession of Christianity, and to find the minimum of effort, of love, of service, of gifts which may free us from obligation.

And what does that mean? It means that we are slaves. It means that if we durst we would give nothing, and do nothing. And what does that mean? It means that we do not care for the Lord, and have no joy in our work. And what does that mean? It means that our work deserves no praise, and will get no reward. If we love Christ we shall be anxious, if it were possible, to do more than He commands us, in token of our loyalty to the King, and of our delight in the service. Of course, in the highest view, nothing can be more than necessary. Of course He has the right to all our work; but yet there are heights of Christian consecration and self-sacrifice which a man will not be blamed if he has not climbed, and will be praised if he has. What we want, if I might venture to say so, is extravagance of service. Judas may say, ‘To what purpose is this waste?’ but Jesus will say, He ‘hath wrought a good work on Me,’ and the fragrance of the ointment will smell sweet through the centuries.

So, dear brethren, the upshot of the whole thing is, Do not let us do our Christian work reluctantly, else it is only slave’s work, and there is no blessing in it, and no reward will come to us from it. Do not let us ask, ‘How little may I do?’ but ‘How much can I do?’ Thus, asking, we shall not offer as burnt offering to the Lord that which doth cost us nothing. On His part He has given the commandment as a sign of His love. The stewardship is a token that He trusts us, the duty is an honour, the burden is a grace. On our parts let us seek for the joy of service which is not contented with the bare amount of the tribute that is demanded, but gives something over, if it were possible, because of our love to Him. They who thus give to Jesus Christ their all of love and effort and service will receive it all back a hundredfold, for the Master is not going to be in debt to any of His servants, and He says to them all, ‘I will repay it, howbeit I say not unto thee how thou owest unto Me even thine own self besides.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

9:16 compelled by God to do it: Acts 22:14-15; 26:16-18.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 9:16. Γὰρ, for) He now states, in what this glorying consists.—εὐαγγελίζωμαι [if], I preach) This must be taken in the exclusive sense; if I preach, and do so not gratuitously; if I do nothing besides.—ἀνάγκη, necessity) Owing [duty] takes away glorying.—οὐαὶ δὲ, but [yea] woe) but intensive; not only have I nothing, whereof I may glory, but even woe [to me, if I do not], Jon 1:4; Exo 4:14; Jer 20:9.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_9:16. Why Paul has every reason (γάρ) to hold his καύχημα thus fast. For the preaching of the gospel, taken by itself, does not put him in a position to boast himself. All the less, therefore, can he afford to give up the only thing that does place him in such a position, namely, his preaching without recompense.

ἀνάγκη γάρ μοι ἐπίκ] sc[1470] εὐαγγελίζεσθαι, as is proved by what goes before. Comp Homer, Il. vi. 458: κρατερὴ δʼ ἐπικεῖσετʼ ἀνάγκη, and the common phrase in the classics: ἀνάγκην ἐπιθεῖναι.

οὐαὶ γάρ μοι ἐστίν] Comp LXX. in Hos_9:12. Woe betides him, i.e. Gods threatened judgment will fulfil itself upon him (in the coming day of judgment), if he shall not have preached the gospel (εὐαγγελίσωμαι, see the critical remarks); from this is evident (γάρ) how the ἀνάγκη arises, namely, that he must preach; he cannot give it up, without incurring eternal destruction.

[1470] c. scilicet.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 9:16-18 . Paul goes on to explain, by two contrasted suppositions (in actual and conceivable matter), that this is a point of honour with him. Forced as he had been into the service of the Gospel, in a manner so diff [1353] from the other App., unless he might serve gratuitously his position would be too humiliating.

[1353] difference, different, differently.

1Co 9:16 . The fact of his preaching supplies in itself no καύχημα : “For if I be preaching the good news ( εὐαγγελίζωμαι ), it is no (matter of) boasting to me; for necessity is imposed on me”. For ἀνάγκη , see notes on 1Co 7:26 ; 1Co 7:37 ; also Phm 1:14 , where it contrasts with κατὰ ἑκούσιον as with ἑκὼν here. Ἐπίκειμαι is virtually pass [1354] to ἐπιτίθημι (see parls.), “to lay” a task, by authority, “upon” some one: P. was, in the Apostolic ranks, a pressed man , not a volunteer, “laid hold of” (Phi 3:12 ) against his previous will; he entered Christ’s service as a captive enemy ( cf. 1Co 15:8 , 2Co 2:14 ). While a gift of Divine mercy (1Co 7:25 , 2Co 4:1 , etc.), his commission was a determination of the Divine sovereignty (1Co 1:1 ., etc.). For service rendered upon this footing there can never be any boasting; cf. Luk 17:10 . That all glorying in this direction was excluded, is sustained by the exclamation, “For woe is to me if I should not preach the Gospel!” ὅπου τὸ Οὐαὶ παρακειται ἐὰν μὴ ποιῇ , οὐκ ἔχει καύχημα (Or [1355] ). ἐὰν μὴ εὐαγγελίσωμαι (contrast the pr [1356] εὐαγγελίζωμαι , of former clause), aor [1357] sbj ., of comprehensive fut [1358] ref [1359] , from the standpoint of the original “necessity imposed”; cf. , for the construction, 1Co 8:8 , 1Co 15:36 . The interjection οὐαὶ is here a quasi-substantive, as in Rev 9:12 . Had P. disobeyed the call of God, his course from that time onwards must have been one of condemnation and misery. To fight against “Necessity” the Greeks conceived as ruin; their Ἀνάγκη was a blind, cruel Fate, Paul’s ἀνάγκη is the compulsion of Sovereign Grace.

[1354] passive voice.

[1355] Origen.

[1356] present tense.

[1357] aorist tense.

[1358] future tense.

[1359] reference.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_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!

The reason why it was so important to him to refuse all remuneration as a minister was, that although he preached the gospel that was no (καύχημα), ground of boasting to him. That he was bound to do, yea, woe was denounced against him unless he did preach it. Nothing could be a ground of boasting, but something which he was free to do, or not to do. He was free to receive or to refuse a remuneration for preaching; and therefore his refusing to do so was a ground of glorying, that is, a proof of integrity to which he could with confidence appeal.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

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 (Co1 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. For if I preach the gospel. To show how very important it was not to deprive himself of that ground of glorying, he intimates what would have happened, if he had simply discharged his ministry — that he would in this way have done nothing else than what the Lord had enjoined upon him by a strict necessity By doing that, he says, he would have had no occasion for glorying, as it was not in his power to avoid doing it. It is asked, however, what glorying he here refers to, for he glories elsewhere in his exercising himself in the office of teaching with a pure conscience (2 Timothy 1:3.) I answer, that he speaks of a glorying that he could bring forward in opposition to the false apostles, when they endeavored to find a pretext for reviling, as will appear more fully from what follows.

This is a remarkable statement, from which we learn, in the first place, what, as to ministers, is the nature, and what the closeness of the tie that is involved in their calling, and farther, what the pastoral office imports and includes. Let not the man, then, who has been once called to it, imagine that he is any longer at liberty to withdraw when he chooses, if, perhaps, he is harassed with vexatious occurrences, or weighed down with misfortunes, for he is devoted to the Lord and to the Church, and bound by a sacred tie, which it were criminal to break asunder. As to the second point, he says that a curse was ready to fall upon him, if he did not preach the gospel Why? Because he has been called to it, and therefore is constrained by necessity How, therefore, will any one who succeeds to his office avoid this necessity? What sort of successors, then, have the Apostles in the Pope and the other mitred bishops, who think that there is nothing that is more unbecoming their station, than the duty of teaching!

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) For though I preach the gospel, I have nothing to glory of.—Better, For though I preach the gospel, I have no ground of boasting. St. Paul proceeds now to show how his maintenance by the Church would deprive him of his right to boast or glory in his work. The mere preaching of the gospel supplies no ground of boasting; it is a necessity; God’s woe would await him in the judgment-if he did not so. A man can have no ground of boasting in doing that which he must do.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. necessity is laid upon me] See Act_9:6; Act_22:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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!

Ver. 16. I have nothing to glory of] My glorying is, that I preach it gratis, and thereby stop an open mouth, 2Co 12:16-18, give them the lie that falsely accuse me that I make a prize of you.

Yea, woe is unto me] It was death for the high priest to enter the tabernacle without his bells. Preach, man, preach; thou wilt be damned else, said one to his friend. Be instant, or stand over the work in season, out of season, επιστηθι. See Jacob’s diligence, Gen 31:40. And Paul’s, Act 20:20-28, &c., which one rightly calleth St Paul’s trumpet, the voice whereof may be to every minister, like that trumpet in Mount Sinai, that hath both clangorem et horrorem: or as Samuel’s message, making Eli’s two ears to tingle and his heart to tremble. (Barlow.) Let him give good heed to it, and then say with the civilian (Ulpian), Perquam durum est: sed ita lex scripta est. Hard or not hard it must be done, or I am utterly undone. Preach I must, or perish.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

It is no glory. That is, I have nothing to glory of. (Challoner) --- If I preach the gospel through compulsion, fear, or mere necessity, having no other means of maintenance, I must not look for a reward in heaven; but now doing it through charity and freely, I shall have my reward from God; and the more abundant the charity, the greater the reward. (St. Augustine, de Op. Mor. i. 5.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For though I preach the gospel, I have nothing to glory of; though I do preach the gospel, yet I have no reason at all to glory; all that I have to glory in is, that I have preached it freely (which your false apostles and teachers do not); for the preaching of the gospel, considered without that circumstance, I have no reason to glory in that, for I am in it but a servant.

For necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! I am under the necessity of a Divine precept to do that, and exposed to dreadful penalties and woes if I do not do that; there is therefore no thanks I can claim upon that account; all that I can glory in is, that I do it without charge to those to whom I preach it. Some make a doubt, whether there lieth the same necessity upon ministers now to preach the gospel, and they be liable to the same dangers and penalties, if they do it not. I see no reason at all to doubt it; for what necessity lay upon Paul, or any of the apostles, but a necessity of precept, that is, they were obliged to obey the command of God in the case, and liable to such penalties in case of neglect, as men are subject to that obey not the command of God, in fulfilling the duties of their relations? The same necessity, the same danger, is yet incumbent upon every minister; or else we must say, that the precepts commanding ministers to preach concerned the apostles only, or that there is now no such order of men as ministers (both which are indeed said by Socinians). If there be such an ordinance of God as the ministry, ministers are under the precepts given to ministers, one of which is to preach: if they be under the same precepts, there is the same necessity upon them of obeying them, that was upon Paul, and they are, in case of disobedience, subjected to the same woes and penalties. Indeed, every minister is not bound to go up and down the world to preach, his relation is to a particular flock; that travelling to carry the gospel about the world was peculiar to the apostles, for the first plantation of the gospel; but so was not preaching; if it had: Timothy and Titus would have had no such charge as to that work. It is true, ministers are not bound to preach in others’ houses without their leave; therefore we read very little of the apostles preaching in the temple and synagogues, nor without the leave of the Jews. But Paul judged himself bound to preach in the school of Tyrannus, Act 19:9, and in his own hired house at Rome, Act 28:30,31. For the circumstance of numbers, to which they are bound to preach, the Holy Scripture hath no where determined, and ministers are left to be guided by their own prudence according to circumstances; but preach they must, if they be called of God; he hath sent them to it, fitted them for the work, and they have taken it upon them, and woe will be to every minister, so called and sent of God, if he doth not fulfil his ministry, as he hath opportunity and wisdom, considering circumstances, in order to the end which he is to aim at and to act for.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16-18. St. Paul here declares that a simple preaching of the gospel, as being a duty, on the lower plane of moral compulsion yields no glory; it has not the special higher reward he courts. His reward, the result of renouncing his rights, consists in this very conferring of a gratis gospel, embracing all the good which that is sure to include.

16. For necessity… woe—A divine requisition, enforced by a penalty of woe, obligated him to preach the gospel. But this was upon the level plane of absolute duty, while his holy ambition aspired to a Christian glory from higher self-denial and emprise. Barely to escape the woe did not suffice.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ver. 16. I have nothing to glory of. He is desirous to remove all appearance of haughtiness from his tone. There was, he says, no merit involved in his preaching the gospel. He did so from the sense of overwhelming moral compulsion, and he would have been miserable if he had tried to resist it. Necessity is laid upon me. "We cannot but speak". (Act_4:20)

The obligation of preaching.

The sincerity of the strong emphatic language of the apostle in this passage is not to be questioned. His whole life is a proof that it was with him as he here affirmed. A law, a vow, was upon him; and there was no discharge, no intermission, until his fight was fought and his course was run.

I THE SPECIAL OBLIGATION LAID UPON THE APOSTLE.

1. In what it originated. There is no room for doubt upon this point. Christ himself had met Paul on the way to Damascus, and at the same time that he shed Divine light upon the mind of the persecuting Pharisee Saul, he

2. converted him into the apostle of the Gentiles, and gave him the "marching orders" upon which he was henceforth to act. "Depart: for I will send thee far hence unto the Gentiles." The tones of that voice rang in his ears throughout the whole of the ministry which was thus inaugurated.

3. How it was fulfilled. The record makes it plain that the obligation was not only recognized, but practically fulfilled, in a spirit of cheerfulness, gratitude, confidence, and devotion. Such is the explanation of a life so different from the ordinary life of men; a life which Paul himself acknowledged to be one of toil, of privation, of suffering, and persecution. "Necessity was laid upon him." In Asia and in Europe, to Jews and to Gentiles, he offered with warmth and cordiality the unsearchable riches of Christ.

1. The opening which this obligation left for voluntary devotion and sacrifice. Paul says plainly that he had no choice as to preaching; preach he must; woe is to him if he refrains from doing so! Yet his ardent, generous nature desired to do something over and above what was required. This was the explanation of his refusing to receive pay and maintenance from his converts. He had a right to this, even as his fellow labourers; but he put this right in abeyance; he voluntarily declined what he might have claimed, and thus left himself somewhat in which to glory.

II THE GENERAL OBLIGATION LAID UPON THE CHURCH OF CHRIST. The acknowledgment here made by the apostle is one which may appropriately be made by the whole Church of Christ.

1. An obligation of authoritative command. The Lord Jesus, who is the Saviour of the world, is the Monarch of his Church. His order is, "Go ye into all the world, and preach the gospel to every creature." It is only open to us either to dispute his authority or to obey his direction.

2. A moral obligation of gratitude. Jesus himself has unfolded the law: "Freely ye have received; freely give." If we have a just sense of our indebtedness, first to the love and sacrifice of Christ, and then to the self denying labours of those whom he has sent to labour for our spiritual good, we shall feel the gracious constraint leading us to such efforts as he himself has enjoined.

3. An obligation enforced by many illustrious examples of devotion. They who read of the heroic enterprises of Christian evangelists, and of the noble fortitude of Christian martyrs who have died at the hands of those they sought to save, may well gird themselves to the labours to which they are invited by the spirit of benevolence, as well as commissioned by him whose authority is ever binding and whose recompense is ever sure. T.

Vers. 16, 17.

Compulsory gospel preaching.

I THE TRUE MINISTER BECOMES SUCH NOT BY MERE CHOICE OR PREDILECTION. Preaching the gospel is:

1. Not easy.

2. Often disheartening.

3. Its joys come rather after triumph over natural inclination.

4. Too responsible to be undertaken without authority.

II THE TRUE MINISTER BECOMES SUCH BECAUSE OF:

1. God"s command. Uttered to heart a "Divine call," corroborated by suitability, confirmed by blessing on labours

2. Claims of fellow creatures.

3. Conscientious promptings towards service.

III THOSE CALLED TO THE MINISTRY DARE NOT REFUSE. "Woe is unto me, if I preach not the gospel!" To refuse would involve:

1. God"s displeasure.

2. The blood of our fellows resting upon us.

3. The nonemployment of gifts, and the consequences of this. H.

Ver. 22.

Soul saving.

The great apostle of the Gentiles was a singular man and lived a strange life. Some looking at him pronounced him to be a fool; others, a madman. He seemed, indeed, strangely destitute of that wisdom which places self interest in the front, and incites to the pursuit of position, power, and the praise of men. When brought to a knowledge of the truth, the future apostle relinquished the course which he had mapped out, and his association with Gamaliel and the great teachers. He commenced with gigantic self sacrifice: why? He desired to save souls. He became a great traveller from city to city, town to town, village to village, he went on untiringly: why? To save souls. He underwent extreme sufferings (2Co_11:24-29) to save souls. He exposed himself constantly to danger and death to save souls. With the Jew he banished from his mind all Gentile tendencies to save the Jew. With the Gentile he severed himself from all Jewish partialities to save the Gentile. He was willing to be anything or nothing, to do this or that, if by any means he might "save some." Soul saving had become a master passion of his soul. He was in the world for it. Everything must be subordinated to it.

I WHY WAS PAUL SO DESIROUS TO SAVE SOULS? He remembered:

1. The value of the soul. Of this he had the deepest conviction. To him the soul of man was the most precious thing in the world. Whilst men were seeking to save all other things, he would seek to save this. All other gain was as loss compared to the gain of a soul.

2. The fate of the lost soul He saw the unsaved soul going down, getting further and further from God, becoming viler, ripening for hell. The fearful words of his Master rang loudly in his ears. He believed them, he did not refine them down until they meant nothing. He saw the souls "cast out;" he heard the dread "Depart;" the "weeping and wailing and gnashing of teeth" sounded in his heart; and he resolved that, as an instrument in the Divine hand, he would do his utmost to "save some.

3. The future of the saved soul.

(1) In this life. Tending upwards; becoming purified; increasing in joy, peace, usefulness; indissolubly united to God.

(2) In the next life. "With Christ." The fulness of joy. Every soil of sin removed. All powers becoming developed. The "higher ministry" commenced and continuing.

4. The glory of Christ. This was supreme in the apostle"s mind. The Master was first. Paul was pre-eminently a "Jesus Christ"s man." Soul saving redounded to the honour and praise of his Lord. Christ had come "to seek and to save that which was lost." The purpose of the Master became the all absorbing desire of the servant. Paul saw that his Master was glorified by the victories of the cross. So in season and out of season the apostle preached "Jesus Christ and him crucified" that he might "save some." He lived, laboured, suffered, for the clay when "the multitude which no man could number" should sing to the praise of Christ the sweet stanzas of the "new song." The love of Christ constrained him.

II NOTE SOME WAYS IN WHICH PAUL SOUGHT TO SAVE SOULS.

1. He used all means at hand.

(1) Preaching. He had a definite object in preaching.

(2) Conversation. He could preach well to a congregation of one.

(3) Writing. What a gift he had for "Epistles"! Letter writing with a view to saving souls is an excellent means, but it requires dexterous use. Paul could not "drivel," or be "goody goody," or "talk cant." Many religious letter writers can. Hence the contrast between ancient and modern epistles.

(4) Prayer. He "bowed his knees." Stiff kneed preachers often have stiff necked people.

(5) Living the truth. Here, perhaps, lay the transcendent power of Paul. He not only prayed, wrote, talked, preached, he was. Satan is more afraid of the gospel in the concrete than of the gospel in the abstract.

2. He complied with prejudice and prepossession. It we would make others like ourselves in things essential, we must first make ourselves like them in things indifferent. Paul tells us that to the Jew he became a Jew remembered Jewish feeling, looked at things from a Jewish standpoint, accorded with Jewish observances. To the Gentile he became a Gentile accommodating his utterance, manner, form of thought, mode of presenting the truth, to Gentile predilection. You can talk to a man more easily if you stand on the same platform with him. To the weak Paul became as weak; not insisting upon his liberty or ruthlessly running counter to imperfect conceptions. In fact, he asserts that he became "all things to all men" in order to realize his supreme object. Personal predilections must be sacrificed, and unpleasant restraints submitted to, if we would do effectively the greatest work under heaven. An unbending preacher will preach to unbroken hearts. An insistence upon our rights and privileges is a short method, often adopted, of ruining all hopes. A spirit of holy compliance, a disposition to stand just alongside the one we would gain, these are potent. We often bar and bolt the very door that we are trying to unfasten. Often we forget that we are speaking to very imperfect men, and that we are very imperfect ourselves. Compliance must, of course, not be unlimited.

(1) We must exercise discretion. We must abide in the realm of "the lawful," and select what will be truly "expedient." Sound judgment need be exercised. We must look to probable results.

(2) We must never sacrifice the right. Paul was most compliant in things indifferent, but most unyielding in things essential. When he yielded he not only confined himself to things indifferent, but made it to be understood that the things were indifferent. When they were regarded as essential he refused to comply. This is strikingly illustrated in his permitting the circumcision of Timothy, but resisting that of Titus.

3. He practised great self sacrifice. He did not think of himself, but of those he sought to gain. We have seen how willing he was to sacrifice his personal predilections. He went further.

(1) In some instances he sacrificed his maintenance, supporting himself by the labour of his own hands.

(2) He sacrificed his personal ease and comfort.

(3) He sacrificed much of his freedom he made himself "servant unto all" (ver. 19). A man who is prepared for illimitable self sacrifice can do much. No sacrifice is too great for the attainment of Paul"s life object. Christ laid down his life for it. He who bore the great cross spoke of crosses for his followers. His ministers often have heavy ones, but it is worth while to carry them, if by doing so we become instrumental in saving souls. Souls saved will be our "joy and crown" at last. What vast possibilities life presents, when we think that in it we may be the means of saving souls! This applies to all Christians. Every saint should toil for the salvation of men. All the sorrows endured and sacrifices made will seem like "the dust of the balance" when we see our spiritual children welcomed home. H.

HOMILIES BY J. WAITE Ver. 16.

Compulsory service.

The apostle here affords us a passing glimpse of his own state of mind in reference to his high calling as a "preacher of the gospel." The revelation of the secret workings of an earnest human spirit must needs be deeply interesting to us, and most of all in the case of a man of such noble nature as Paul, and in reference to a matter of such supreme moment. We could scarcely have a finer view of the ministry of the Word, a finer model of right thought and feeling about it, than is presented in these simple but lofty words. Chiefly three elements of feeling are here expressed.

I A SENSE OF THE DIGNITY OF THE PREACHER"S OFFICE. The preaching of the Word is evidently regarded here as a fixed and permanent institution of the Church, a work to which men are divinely called to consecrate themselves, and from which they may draw the necessary support of their life (ver. 14). And the fact that Paul disavows all self glorying on account of it, implies that there is that in the office which might lead a man unduly to exalt himself. But what is the real nature of its dignity? It is very different from that which belongs to social rank or any kind of worldly distinction. Much mischief springs from losing sight of this difference. Ever since the time when a halo of worldly glory began to be thrown around the witness for Christ, and the ideas of social elevation, priestly supremacy, large emolument, luxurious ease, came to be associated with it, it has been degraded by the intrusion of false motive, and by being made the prize of a purely carnal ambition. The dignity Paul recognizes in it is that which is inherent in all high and holy service; the honour he would have paid to it is that which is due to a faithful discharge of sacred responsibility. The dignity of the preacher"s function lies in such facts as these:

1. It brings a man, more than any other office does, into habitual contact with the mind of God and with the realities of the invisible world. Not that he who sustains it has in this respect a privilege denied to others. Every path of human life may be thus gilded and gladdened by the heavenly glory. But it is his special business, by habits of thought and prayer, to become mere deeply conversant than other men with the revelations of God and the things unseen and eternal. And the fact that his work demands that mind and heart should be ever dwelling in such a high spiritual region, imparts a greatness and dignity to it surpassing that of all others.

2. It brings him into a purely spiritual relationship with his fellow men.

Other human relations are more superficial. The world recognizes no bonds of union but such as grow out of the passing interests and experiences of this present life. To the preacher of the gospel, as such, the secular aspect of the position men occupy is nothing as compared with the spiritual. He "knows no man after the flesh." He has to do with the nobler, the immortal part of them, "to watch for their souls as one that must give account.

3. It leads on to eternal issues. All the grandeur of the endless futurity overshadows it. None of our earthly businesses have reference merely to the issues of time. Lines of moral influence are connected with them that stretch out into the great hereafter. But this is specially the case with the work of the Christian teacher, It must have infinite developments. It is the seed sewing for an eternal harvest. It is to every man "none other than the savour of life unto life, or of death unto death.

II THE SENSE OF PERSONAL UNWORTHINESS. "Though I preach the gospel, I have nothing to glory of." The conscious dignity of his office is coupled with deep humility. "Who is sufficient for these things?". (2Co_2:16) Paul"s humility, indeed, was not that of the man who is always doubting his right to the position he occupies, and fitness for the work he is doing. He knew that he bore the stamp and seal of a Divine commission.. And every true preacher of the Word must in a measure share this feeling. If a man has no conscious or acknowledged fitness for the work, he has no business to undertake it. But it must needs be that, in hours of calm reflection, in the solitude and silence of the night, he will often lie

Contemplating his own unworthiness.

Many things will serve to humble him.

1. The thought that he is but an instrument in the hands of God. (1Co_3:5-7)

2. The fact that, in proclaiming the mercy of God to sinners, he has to look upon himself as the foremost of those who need that mercy. (1Ti_1:15, 1Ti_1:16)

3. The light the Word he preaches continually sheds on the evils of his own heart and life.

4. The sense of the subtle spiritual dangers that beset his sacred calling.

5. The fear "lest that by any means, having preached to others, he himself should be a castaway" (ver. 27).

III A SENSE OF MORAL CONSTRAINT. "Necessity is laid upon me," etc. The apostle felt that he had been invested by the risen Lord with a very solemn stewardship, and That he dared not be unfaithful to it. The heaviest of all "woes," the woe of a remorseful conscience, the woe of a spirit that has fallen from the height of a glory that might have been its own forever, would fall upon him if he did. His would be the misery of being basely untrue to himself as well as to iris Divine Master. There are two kinds of moral "necessity the necessity of an external force and that of an internal: the necessity of an outward law, backed by some form of outward penalty; and the necessity of an inward impulse, backed by the sacred fear of inward shame and loss. It was this latter kind of necessity of which he was supremely conscious. It was consistent with perfect moral freedom, because it was of the nature of a resistless force in the depths of his own soul, the decision of his own will, the impulse of his own heart. The will of God had imposed this stewardship, this "dispensation of the gospel," upon him. he had been separated unto it from his very birth. (Rom_1:1; Gal_1:15) And God"s will had become his will, God"s purpose his purpose. The manifested love of Christ had become a constraining power within him, leading his whole being into captivity, drawing forth every energy of his nature in a holy and joyous service. This kind of "necessity" is the loftiest principle by which any human spirit can be actuated. Never is a man so great, so free, so royal, so divinely blessed, as when he is intelligently conscious of it. This is the true inspiration of gospel ministry. The harvest is great. May the Lord of the harvest "send forth labourers" thus inwardly constrained to serve him! W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His boasting is not of his preaching:

v. 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!

v. 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.

v. 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.

Paul here again obviates a possible misunderstanding. He was far too humble to feel himself worthy of preaching the Gospel, much less would he have his preaching made a subject of boasting: For if I preach the Gospel, that is no reason for me to boast. His advantage lay in this, that he renounced his right to support and preached without remuneration. For in the matter of preaching necessity was laid upon him, he was pressed into the service of the Gospel, the sovereign will of God determined his apostle-ship and, in addition, he was under immeasurable obligations to the Lord for His pardoning grace. But if service is rendered under such conditions, there can be no question of boasting. And more: For woe is me if I do not preach the Gospel! He was bound in the spirit, he was pledged, as a servant of Christ, and to the limit of his powers and abilities, to praise God through the ministry of the Gospel. And he must expect the judgments of the Lord to fall upon him if he ventured to disobey the heavenly call. Paul’s attitude was utterly unlike that of many preachers and teachers in our days that welcome every excuse to leave the service of the Lord.

The apostle explains his attitude: For if willingly I perform this, if I am engaged in this work of my own free will, I have reward. The very fact that a person is engaged in the glorious ministry of teaching and saving souls for Christ makes it worthwhile and constitutes a reward; but, in addition, there is the reward of grace, Mat 19:28-29, which the Lord has intended for them that abide faithful in the performance of their office to the end. But if, on the other hand, he does his work unwillingly, under constraint, he has yet been entrusted with the stewardship. The steward occupied a position of trust in the master’s house; but no matter what his attitude toward his work was, it was chosen for him, and faithful obedience was expected of him. See 1Ti 1:12-13. He could expect no reward of merit for work faithfully performed, for that would never go beyond his duty, but he might look for punishment in case of failure. Incidentally, the thought seems included, as one commentator has it: "Christ’s bondman, I claim no hire for my stewardship; God’s trust is enough for me."

Paul explains wherein his reward consists: Since this is the situation, what is my reward, the reward of mercy, the reward that makes the work worthwhile at all times? And he answers: That, in preaching the Gospel, I may set the Gospel forth free of charge. The gratification which he feels at rendering a real service and the satisfaction of giving this service free of charge, of offering salvation without money and without price to all whom he addresses, that in itself is a reward. And he does this in order not to abuse his right in the Gospel, that right which is connected with proclaiming the Gospel. It was a matter of joy and honor to him, not only to be counted worthy of preaching the Gospel, but also to do this work free of charge. The Corinthians have spent nothing on him, but he spent everything, including himself, on them. Such an attitude of unselfish devotion to the cause of Christ may well inspire all pastors and all Christians at all times.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

That which the apostle glories in, is not his bare preaching of the gospel, but his preaching of it freely and without maintenance: "For, says he, though I preach the gospel, that has nothing singular in it, others do it as well as myself, and I am bound to do it as well as others; for necessity is laid upon me, by special call and command from Christ, so to do; yea, woe is unto me for my disobedience to Christ in the heavenly vision, Act 26:12-18 if I preach not the gospel.

Now if I do this thing willingly, that is, freely, without demanding any thing of you for my pains, which I might do, I have a reward: that is, a special reward from God, and may glory in it: but if I preach unwillingly, (demanding a maintenance for my pains, and refusing to preach without it,) all that can be said is this, that a dispensation of the gospel is committed to me; and so in preaching I only discharge a trust of which I cannot boast or glory."

The strength of the apostle’s argument lies here: "No man can reasonably boast of, glory in, or expect an extraordinary reward for, the doing of that under a command from his superior to do, and that under a penalty too."

Now this was his case: necessity was laid upon him to preach the gospel, but no necessity but what he laid upon himself to preach it freely; therefore for him to do it without demanding any reward from them for doing it, this made it matter of glorying to him, which he declares he had rather die than any should take from him.

But was it the apostle’s own glory that he was thus fond of, and concerned for, that he had rather lose his life, than lose?

No, it was the glory of God, the honour of the gospel, that was so inexpressibly dear unto him: the great apostle did, upon pure principles of faith and love from his heart and soul, design the glory of God, pursuant to which he did cheerfully and willingly apply himself to the preaching of the gospel, waiting upon God for his acceptance and reward, without expecting any wages (as he might) from them his Corinthian converts; and this was the matter of his boasting and glorying in the face of the false apostles, who insinuated that he preached the gospel for filthy lucre’ sake.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

16. In this verse he certifies that he deserves no credit simply for preaching the gospel, because he does it under a woe, involving the forfeiture of his salvation in case of delinquency; but he does deserve especial credit for supporting himself by tent-making while preaching the gospel, in consideration of the fact that he has a right to his material support, as he has so clearly above shown from the Word of God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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 .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16. For though I preach * * * I have nothing to glory of. He preached because he was Christ's servant. He was therefore under necessity, as a servant. Nay, “woe was upon him” if he obeyed not. In this, then, he had no right to boast. But if he refused a support from the churches when he had liberty to receive it, that might make a ground of boasting.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. εὐαγγελίζωμαι 2nd time אA. εὐαγγελίσωμαι is marked doubtful by Westcott and Hort, read by Lachmann and Tregelles on the authority of BCDEFG Vulg. The MSS. of the Vetus Lat. differ.

16. ἀνάγκη γάρ μοι ἐπίκειται. See Act 9:6; Act 22:21.

οὐαί. The Alexandrian form of the classical ὀά. See note on Mat 18:7, in this series.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16. There must be no misunderstanding as to what he considers a matter for glorying. There can be no glory in doing what one is forced to do; and he is forced to preach the Gospel, because if he refused to do so, God would punish him. But he is not forced to preach the Gospel gratis; and he does preach gratis. In this there is room for glorying. See Chadwick, Pastoral Teaching, pp. 306 f.

ἀνάγκη γάρ μοι ἐπίκειται. He refers to the special commission which he had received on the way to Damascus (Act 9:6). He was ‘a chosen vessel to bear Christ’s name before the Gentiles and kings and the children of Israel’ (Act 9:15); he was separated for the work to which the Holy Spirit had called him (Act 13:2); and this commission had been repeated in the Temple (Act 22:21). It was impossible for him to reject it: Rom 1:14; Gal 1:15f.; Eze 3:17 f. ‘Is laid’ (AV., RV.) is not accurate for ἐπίκειται: ‘lies’ or presses upon me’ is the meaning (Luk 5:1, Luk 5:23:23; Act 27:20) ἐπίκειται ἡμῖν τὰ τῆς βασιλείας (1 Mae. 6:57); κρατερὴ δʼ ἐπεκείσετʼ ἀνάγκη (Hom. Il. vi. 458). But St Paul’s ἀνάγκη is the call of God, not the Greek’s driving of blind fate.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 16. “For though 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!”

Many have taken the first proposition as a general maxim. Paul would say, that in itself the act of preaching is not a cause of glorying to the preacher, whoever he may be. But why not, if he discharges this task with all his heart and in love to his Lord? For we shall immediately see what in Paul’s sense is to be understood by a ground of glorying. Besides, in a passage of so personal a character as this, the first person singular can only designate Paul himself. If to him personally the act of preaching the gospel is not a ground of glorying, it is because this is a task which he is forced to discharge. In fact, if he does not do it, the threatening of a terrible condemnation hangs over his head. When dictating these words: “Woe to me if I do not...,” the apostle is no doubt thinking of the Lord’s threatening: “It would be hard for thee (it would cost thee dear) to kick against the pricks” (Act 9:5). What a difference between an apostleship thus conferred and that of the Twelve, who had become attached to Christ by an act of free faith! Their call, with such a preparation and ground, and the ministry which followed it, were a work of free will; while he, Paul, had been, as it were, seized with living force in the way of obstinate unbelief, and constrained by threatening to obey the call. Such an apostleship in itself offers nothing satisfying to the heart of him who is invested with it. By καύχημα, a cause of glorying, we are not here to understand a cause of boasting; such a thought would belie the apostle’s entire evangelical conception. The word is well explained by Heinrici: “the joyous feeling of the moral worth of one’s own action.” This is not the Pharisaical pride of merit connected with the work. It is the grateful heart which needs to feel that it is doing something freely to correspond to the love of which it has been the object. The reading χάρις, favour, in the Greco-Lat. and the Sinaït., would only have meaning if we understood it in the same sense as Luk 6:32-33 : a title to Divine favour. But the close relation between this verse and the preceding speaks for the received reading and demands the term καύχημα.

Though the δέ after οὐαί (“but woe...”) may be logically defended, the γάρ, for, being better supported and offering a simpler logical connection, should be preferred: No ground of glorying, for there is constraint; and there is constraint, for damnation awaits me if I withdraw from the task.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.