Jesus was seen by the apostle paul

JESUS WAS SEEN BY THE APOSTLE PAUL
EDITED BY GLENN PEASE
9 Am I not free? Am I not an apostle? HaveI not seen
Jesus our Lord? Are you not the result of my work in
the Lord?
BIBLEHUB RESOURCES
How St. Paul RegardedHis Apostleship And Its Rights
1 Corinthians 9:1-14
C. Lipscomb
To induce the Corinthians to deny themselves the exercise of a liberty they
had in things indifferent, St. Paul bad made the argument in the eighth
chapter. Liberty was amenable to conscience,knowledgesecondaryto love,
and love was the constructing or building up power of the new spiritual
edifice. Not one of these could be spared, for they were all constituents of
manhood in Christ; but they must be adjusted to one another under the
supremacy of love. If one had a true reverence for his own conscience, he
would reverence consciencein others. The conscience ofanother might be
weak, and he might pity the weakness, and yet this pity, if genuine, would not
allow scornor contempt. The argument was a lessonin patience and
forbearance, a lessonin self abnegation, and a lesson, furthermore, in
responsibility for our example; So far as the immediate issue is concerned

(meats offeredto idols and participating in feasts held in heathen temples), the
logic is direct and conclusive. At no moment does the apostle confine himself
to individual rights on the part of such as had enlightened views as to the
nothingness of idols. He looks also atcommunity rights and discussesa special
duty on the ground of generalinterests. Here, as in the former chapters, the
community man, the community Christian, is before him; and he shows the
greatcharacteristic ofa teacherin the factthat his business is to mould a body
of men into unity. Of what value are minds of large endowments, in their
socialrelations, if they stand for a narrow and cramped individualism? If a
man has a finer eye than others, it is that he may see further into the needs of
the race. If he has more ardent sympathies, it is for their wider outgoing.
Genius is nature's protest, not againstordinary talents, but againstthe
littleness and selfishabsorption of individuality. And so far, genius is an
instinctive yearning in the direction, of a world wide appreciationand love,
and is one of those innumerable parables m which Christianity lies imbedded
till the human mind can be prepared to receive it. Now, St. Paul was the
foremostrepresentative, in a certain sense, ofthis community idea, and,
unquestionably, Corinth put its strength and compass to a very severe test. At
his time of life, at that era in his ministry, and from just such a mixed people,
this grand sentiment of universality was destined by Providence - so we may
conjecture - to undergo a thorough discipline. Eachtruth has its own peculiar
test. Some truths need a hotter furnace than others to separate the human
dross and bring out the refined gold. If, then, St. Paul was experiencing a
specialmental and spiritual training in respectto this transcendentdoctrine,
we have an insight into his mode of argument, and even into the style of his
illustrations and enforcement. Identified with his doctrine, he himself
merging, as it were, his personality in its nature and operations, his own
fortunes bound up inseparably with its fortunes, - how could he avoid citing
his ownexample to confirm the views he so fervently advocated? One
paragraph, at least, must be given to his individual portraiture as a
community man, a race man, intent with his whole heart on bringing a world
to the Lord Jesus. And he had sprung to this high levelof his own experience
and history when he said in the thirteenth verse of the previous chapter, "I
will eatno flesh," etc. On that ground, remote as it was from that occupied by
some of his Corinthian friends, he was perfectly at home; he knew his strength

in God; he saw preciselywhat to say of grace and its workings in his soul, and
how to say it with unanswerable force - straightforward, vivid, incisive. The
movement of thought, even for him, is uncommonly rapid. Sentences are
short; the words simple, intense, and closelylinked. Interrogation abounds.
He is an apostle;a tree apostle;an apostle who saw not Christ in his
humiliation, and never knew him after the flesh, but has seenhim in his
glorification, and dates his conversionfrom the spectacleofhis Divine
exaltation; and, last of all, an apostle whose success among the Corinthians
("my work in the Lord;" "the sealof mine apostleship")has vindicated and
verified his claims as Christ's chosenservant. Self assertionbecomes under
some circumstances a very important duty, and, if selfbe surrendered to God,
there is no waymore effective to exemplify humility. One who can ascendto a
height so lofty, and stand among the sublimities of the universe apart from
self and even dead to self, is a far greaterman in the moral scale than one
who, on the low plain of this world, merely foregoeshis selfishness andacts
disinterestedly to comply with an earthly contingency. Full of the infinite and
eternal, St. Paul's thoughts are God's thoughts finding tone and accentin his
utterance. There is no faltering, no nice qualifyings, no hesitating
apprehension lestself should insinuate its pretensions. But the view given of
himself is large, massive, and, for its purpose, strikingly complete. Men cannot
speak of themselves in such a strain unless an utter selfforgetfulness be
precedent. A thinker's illustrations show what hold a thought has on him. In
this instance St. Paul's illustrations are significant as well as diversified.
Soldiers in the field, husbandmen in the vineyard, shepherds with their flocks,
supply his imagination with analogies to establishthe right claimed by himself
"to eatand to drink," "to lead about a sister, a wife, as well as other
apostles,"and "to forbear working." On all grounds, natural and civil and
religious, he maintains the right, and then advances to Old Testament
authority. "Doth Godtake care for oxen?" Yea, not only for their sakes as
animals, but for man's benefit, the providence over the lower creationbeing
tributary to the providence that looks to man's welfare as the final earthly
cause ofall arrangements in the kingdom of nature. Yea, verily, we are in the
song of the bird and the muscle of the horse and the fidelity of all
domesticatedcreatures, as surelyas in the grass and the cereals andthe
luscious fruits of the ground. Most true it is that

"More servants wait on man
Than he'll take notice of; in every path
He treads down that which doth befriend him
When sickness makeshim pale and wan.
Oh, mighty love! Man is one world, and hath
Another to attend him." The prefigurations and the wondrous homologies are
all from below, so that whatevermay be found by industry, by science and art,
in the amplitude and beneficence ofmaterial things and of animal existence,
are but so many prophecies of man's natural position of headship. Yet what
incompleteness were in all this, and what a mockeryof man's exaltation, if it
were all! - a vastpyramid enclosing a mummy - a magnificent temple, like the
heathen temples, in which you walk through portico and corridor and hall to
confront at last a worthless image in stone. To perfect this idea of man
shadowedforth beneath him and ever advancing towards him, there must be
a counterpart. The counterpart is the archetype above. It descends to man in
Christ - Son of man because Sonof God. "Forour sakes, no doubt, this is
written;" and all the writings, below and above, on the earth's strata, in the
Holy Scriptures, are alike in this: "for our sakes."It is all a unity or it is all
nothing. And this power of manhood St. Paul declares to belong to him, and
vestedto the full in his apostleship. If, now, St. Paul had exhorted the
Corinthians so urgently to obey the dictates of consciencein a matter clearly
harmless, and thus avoid a wrong to the weakerbrethren and a wrong to their
own souls;and if he had avowedhis owninflexible resolutionto "eatno flesh"
(the meat of which he bad been speaking)"forever;" it was a fit occasionto
testify to his own self denial for the sake of the gospel. The solace ofdomestic
life, the specialtenderness ofclose sympathy, the offices of watchful affection,
ministerial support, "carnalthings" that might have lightened the burden of
poverty and made his toil much easier, - these were cheerfully resigned.
Others allowedthemselves these aids and comforts;he refused them, one and
all. From the common order of apostolic life he would stand aside in his own
isolatedlot, and "my gospel" shouldhave in his own careerthe most forcible
demonstration of his glorious individuality. And then, recollecting the law of

the temple service which provided for the support of the priests, he would
strengthen the analogicalargumentalready presented in favour of his rights.
At every touch the individual portrait of the community and race man glows
more vividly on the canvas. The contrasthad costhim much. Poverty,
loneliness, sorrow, hadbeen intensified, but there it was - a contrastwith the
soldier, the husbandman, the shepherd, the priest, the apostles - selfassumed
and a perpetual obligation - "lestwe should hinder the gospelof Christ." - L.
Biblical Illustrator
Am I not an apostle? Am I not free? Have I not seenJesus Christour Lord?
Signs of apostleship
Prof. J. R. Thomson.
Why should Paul, departing from his usual custom, speak here of himself and
his claims? Undoubtedly because these were questioned. Now wishing to incite

the Corinthians to self-denial, Paul exemplified this virtue; but to make this
effective it was necessarythat he should assertand vindicate his position and
rights. If he had no specialcommissionfrom Christ, there was no virtue in
renouncing privileges which never were his. The signs of his apostleshipwere
—
I. THE VISION OF CHRIST. Not that every one who saw Jesus became an
apostle;but that none became an apostle who had not seenand been
commissionedby Him. No doubt he had been contrastedwith the twelve to his
disadvantage in these respects. ButPaul would not submit to an imputation
which must needs weakenhis authority. He had seenthe Lord on the way to
Damascus, hadheard His voice, and been entrusted with a specialmissionto
the Gentiles. He had not been preaching the gospelat the instigationof his
own inclinations, but in obedience to the authority of Christ.
II. SUCCESS IN APOSTOLIC LABOUR. The craftsmanproves his ability by
the work he does;the sailorby his navigation of the vessel;the soldierby his
courage and skill. So the apostle acknowledgesthe justice of the practical test.
1. Paul appealedto his work. Labour is misspent when no results ensue. But
his labour had not been in vain.
2. The workmanship of the apostle was also his seal, i.e., it bore the mark and
witness of his character, ability and office. A competent judge, looking to the
Churches Paul had founded, would admit them to be evidence of his
apostleship.
3. The signs were manifest in the very community where his authority was
questioned. There is irony and force in the appealmade to the Corinthians.
Whoeverraised a question they should not.
(Prof. J. R. Thomson.)
The leading characteristics ofa truly greatgospelminister
D. Thomas, D. D.

The greaterminister of Christ —
I. THE MORE INDEPENDENTOF CEREMONIALRESTRICTIONS. Paul
was an apostle, and had "seenChrist," a qualification that distinguished him
as a minister from all but eleven others. Besides this, his natural and acquired
endowments placed him in the first rank of reasoners, scholars, andorators.
He was brought up at the feet of Gamaliel, &c. But see how he regardedthe
mere conventionalities of religious society. "Am I not an apostle? Am I not
free?" — referring to the eating of meat offeredto idols, &c. (1 Corinthians
8:13). The greaterthe man, always the more independent he is of forms,
fashions, customs. Hezekiahcalledthat which his countrymen worshipped
"Nehushtan," a piece of brass. Cromwellcalledthat glittering insignia of
authority on the table of the House of Commons a "bauble," Thomas Carlyle
calledall the pageantry of office and the glitter of wealth "shams." Burns
calledthe swaggering lordling a "coof."A famous French preacherbeganhis
funeral address over the coffin of his sovereignwith "There is nothing great
but God." What caredElijah for kings? Nothing. Felix trembled before the
moral majesty of Paul, even in chains.
II. THE HIGHER THE SERVICES HE RENDERS TO SOCIETY(vers. 1,
2). "He that convertetha sinner from the error of his ways, &c. What work
approaches this in grandeur and importance? And the man who succeedsin
accomplishing it demonstrates the divinity of his ministry (ver. 3).
III. THE MORE INDEPENDENT HE IS OF THE INNOCENT
ENJOYMENTS OF LIFE (vers. 4, 5). Paul claims the privilege to eat and
drink as he pleased, and to marry or not.
IV. THE MORE CLAIM HE HAS TO THE TEMPORALSUPPORT OF
THOSE WHOM HE SPIRITUALLY SERVES (vers. 6-14). The reasons are
—
1. The generalusage of mankind (ver. 7). He illustrates the equity of the
principle from the casesofthe soldier, the agriculturist, and the shepherd.

2. The principle of the Jewishlaw (vers. 8, 9). "Doth God take care for oxen?"
Yes; but is not man greaterthan the ox? And shall he work and be deprived
of temporal supplies?
3. The principles of common equity (ver. 11).
4. Other apostles and their wives were thus supported (vers. 6-12). Have we
done less? Is our authority inferior?
5. The support of the Jewishpriesthood (ver. 13).
6. The ordination of Christ (ver. 14; cf. Matthew 10:10). Looking at all that
Paul says on that question here, the conviction cannot be avoided that no man
has a strongerclaim to a temporal recompense than a true gospelminister.
Albeit no claims are so universally ignored. Callthe money you pay to your
butcher, baker, lawyer, doctor, "charity"; but in the name of all that is just,
do not call that charity which you tender to the man who consecrateshis
entire being and time to impart to you the elements of eternal life.
V. THE MORE READY TO SURRENDER HIS CLAIMS FOR THE SAKE
OF USEFULNESS.
(D. Thomas, D. D.)
A true minister
A. F. Barfield.
We see in these verses —
I. WHAT IT IS THAT CONSTITUTES ATRUE MINISTER.
1. Communion with Christ. "Have I not seenJesus Christ our Lord?"
2. Souls won for Christ. "Are not ye my work in the Lord?"
II. THE TRUE MINISTER OUGHT TO BE RECOGNISED BYHIS
PEOPLE.
1. Courtesydemands it.

2. His message demands it.
3. His work requires it.
4. Their consciousnessdeclaresit.
III. IT IS OFTEN BETTER TO ANSWER FOOLISHQUESTIONSTHAN
TO PASS THEM BY.
1. Forthe sake ofindividual character.
2. Forthe sake ofthe Christian Church.
3. Forthe sake ofmankind.
(A. F. Barfield.)
The claims of the Christian minister
J. Lyth, D. D.
I. ARE FOUNDED —
1. Upon his characteras —
(1)A messengerofChrist.
(2)A man.
(3)A Christian.
2. Upon his work.
II. INCLUDE —
1. The common rights of man.
2. The particular right to a just compensationfor his labour.
III. SHOULD BE ENFORCED—
1. With moderation.

2. With a due regardfor the interests of the gospel.
IV. OUGHT TO BE RELINQUISHED RATHER THAN OCCASION
REPROACH:still the right remains, and will finally be established.
(J. Lyth, D. D.)
Maintenance of the ministry
M. Dods, D. D.
In the preceding chapter Paul has disposedof the question as to meats offered
in sacrifice to idols. He has inculcated the duty of accommodating ourselves to
the consciencesofothers, and is prepared to abridge his own Christian
liberty. But keeping pace, as he always does, with the thought of his readers, it
at once occurs to him that his opponents will declare that his apostleship
stands on so insecure a basis that he has no option in the matter, but must
curry favour with all parties. The original apostles may reasonablyclaim
exemption from manual labour, and demand maintenance both for
themselves and their wives;but Paul has no such claim to maintenance, and is
aware that his apostleshipis doubtful. He therefore —
I. ASSERTS HIS RIGHT TO THE SAME PRIVILEGES AND
MAINTENANCE AS THE OTHER APOSTLES (1-14). He rests his claim on
—
1. His apostleship(vers. 1-6). No one could be an apostle who had not seen
Christ after His resurrection. Paul therefore, both in his speechesand in his
letters, insists that on the way to Damascus he had seenthe risen Lord. But an
apostle was also one who was commissionedto bear witness to this fact; and
that Paul had been thus commissionedhe thinks the Corinthians may
conclude from the results among themselves of his preaching. In presence of
the finished structure that draws the world to gaze, it is too late to ask if he
who built it is an architect.

2. The principle of remuneration everywhere observedin human affairs (ver.
7). Howeverdifficult it is to lay down an absolute law of wages, it may be
affirmed as a natural principle that labour must be so paid
as to maintain the labourer in life and efficiency; as to enable him to bring up
a family which shall be useful and not burdensome to society, and as to secure
for him some reserve of leisure for his own enjoyment and advantage. Paul
anticipates the objection that these secularprinciples have no application to
sacredthings (vers. 8, 9). But this law is two-edged. If a man produce what the
community needs, he should himself profit by. the production; but, on the
other hand, if a man will not work, neither should he eat.
3. Ordinary gratitude (ver. 11). And some of the Churches founded by Paul
felt that the benefit they had derived from him could not be stated in terms of
money; but prompted by irrepressible gratitude, they could not but seek to
relieve him from manual labour and sethim free for higher work. The
method of gauging the amount of spiritual benefit absorbed, by its overflow in
material aid given to the propagationof the gospelwould, I daresay, scarcely
be relished by that monstrous development the stingy Christian.
4. The Levitical usage (vers. 13, 14). That evils may result from the existence
of a paid ministry no one will be disposed to deny. But if the work of the
ministry is to be thoroughly done, men must give their whole time to it; and
therefore must be paid for it; a circumstance whichis not likely to leadto
much evil while the greatmass of ministers are paid as they are.
II. GIVES THE TRUE SEASON FOR FOREGOINGHIS LAWFUL CLAIM.
Paul felt the more free to urge them because his custom was to forego them
(ver. 15). How apt are self-denying men to spoil their self-denial by dropping a
sneerat the weakersouls that cannotfollow their heroic example. Not so Paul.
He first fights the battle of the weak for them, and then disclaims all
participation in the spoils. Nor does he considerthat his self-denialis at all
meritorious. On the contrary, he makes it appearas if no choice were left to
him. His fear was that if he took remuneration, he "should hinder the gospel
of Christ." Some of the best incomes in Greece were made by clever lecturers;
Paul was resolvedhe should never be mistaken for one of these. And no doubt

his success waspartly due to the fact that men recognisedthat his teaching
was a labour of love, Every man finds an audience who speaks, notbecause he
is paid for doing so, but because there is that in him which must find
utterance. Paul felt that on him lay the gravestresponsibilities. Had he
complained of bad usage, and stipulated for higher terms, and withdrawn,
who could have takenup the task he laid down? But while Paul could not but
be conscious ofhis importance, he would arrogate to himself no credit.
Whether he does his work willingly or unwillingly, still he must do it. If he
does it willingly, he has a reward; if he does it unwillingly, still he is entrusted
with a stewardshiphe dare not neglect. What, then, is the reward? The
satisfactionofknowing that, having freely received, he had freely given (ver.
18).
III. REAFFIRMS THE PRINCIPLE ON WHICH HE HAS UNIFORMLY
ACTED. It was from Paul (ver. 19) that Luther derived the keynote of his
blast "on Christian Liberty" with which he stirred Europe into new life: "A
Christian man is the most free lord of all, and subject to none; a Christian
man is the most dutiful servant of all, and subject to every one." But Paul was
no mere latitudinarian. While accommodating himself to the practice of those
around him in all matters (vers. 20-23)in all matters of mere outward
observance, he held very definite opinions on the chief articles of the Christian
creed. No liberality canever induce a thoughtful man to discourage the
formation of opinion on all matters of importance. No doubt righteousness of
life is better than soundness of creed. But is it not possible to have both?
Again, Paul had an end in view which preservedhis liberality from
degenerating (ver. 22). In order to remove a man's difficulties, you must look
at them from his point of view and feel the pressure he feels. In order to
"gain" men, you must credit them with some desire to see the truth, and you
must have sympathy enoughto see with their eyes. Parents sometimes weaken
their influence with their children by inability to look at things with the eyes
of youth. Put yourself in the place of the inquiring, perplexed, embittered soul,
find out the goodthat is in it, patiently accommodate yourselfto its ways so
far as you legitimately may, and you will be rewardedby "gaining some."
(M. Dods, D. D.)

Abstinence from rightful privileges
F. W. Robertson, M. A.
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 silvershall men callthem." St. Paul says, "Lestwhen
I have preachedto 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
goodto respectthe scruples of weakerbrethren (ver. 1 Corinthians 8:13). But
to this teaching an objection might be raised. Does the apostle practise what
he preaches? Orit is merely a fine sentiment? Does he preach to others,
himself being a castaway, i.e., one who being testedis found wanting? The
whole of the chapter is an assertionofhis 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 recognisedin 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 goodof others derive an equivalent from them. Gratuitous devotion of
life is nowhere consideredobligatory.
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. Greatservices establisha claim.
If they owedto 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 essentialto 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 forcedto preachthe gospel, and for the preaching of
it, therefore, no thanks were due. But he turned his necessityto glorious gain.
By forfeiting pay he gotreward: and in doing freely what he must do, he
became free. When "I must" is changedinto "I will," you are free.(2)His
objectwas to gain others (ver. 19) His whole life was one greatillustration of
this principle: free from all, he became the servant of all.
2. The generalprinciples of our human life. You cannotrun as you will; there
are conditions (ver. 24). You cannotgo 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 characterfor 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, steadfastanswer, "Youare."
(F. W. Robertson, M. A.)
If I be
The successfulminister
J. Lyth, D. D.
I. HIS HAPPINESS.
1. Success.
2. Divine attestation.
II. His CLAIMS upon —
1. The respect.
2. Affection.

3. Help.
4. Support of his charge.
(J. Lyth, D. D.)
The sealof apostleship
J. Lyth, D. D.
I. CONSISTSIN ACTUAL SUCCESS — in the convictionand conversionof
sinners.
II. ESTABLISHES THE CLAIM TO APOSTLESHIP — because it —
1. Indicates the Divine call and blessing.
2. Is of more value than human authorisation.
III. ENTITLES A MINISTER TO THE SPECIAL REGARD OF THOSE TO
WHOSE SPIRITUAL BENEFIT HE HAS CONTRIBUTED. If no claim on
others — yet on you for sympathy, love, support.
(J. Lyth, D. D.)
Mine answerto those that do examine me is this.
Ministerial independence
J. Lyth, D. D.
I. ATTEMPTSARE OFTEN MADE TO LIMIT THE FREE ACTION OF
CHRISTIAN MINISTERS;as in apostolic times, so now.
II. THESE ATTEMPTS SHOULD BE RESISTED withChristian dignity and
in a Christian spirit — Paul's answer— he excludes all interference with —
1. His manner of life.

2. His personaland domestic associations. His mode of working.
(J. Lyth, D. D.)
The right of the ministry to support
J. Lyth, D. D.
Observe —
I. THE OCCASION OF THE APOSTLE'S APPEAL.
1. Notselfish (ver. 12).
2. Some disputed his apostleshipand its rights (ver. 3).
II. HIS ASSERTION OF HIS RIGHT —
1. To support for himself — for his wife if he thought proper to marry.
2. Sufficient to free him from the necessityof manual labour.
III. His DEFENCEOF HIS RIGHT — is sustainedby an appealto —
1. Human justice.
2. The law.
3. The sense of gratitude.
4. Divine ordination under the law, under the gospel.
(J. Lyth, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers

(1) Am I not an apostle?—Better, Am I not free? am I not an Apostle? such
being the order of the words in the better MSS. Thus the thought grows more
naturally out of the previous chapter than it seems to do in the English
version. He had mentioned his solemn resolve to give up a freedom to which
he had a right in regard to eating meat. He had on another occasion, in regard
to his right of maintenance by the Church, also voluntarily sacrificedhis
freedom, and the Jewishparty had in consequence deniedthe existence of the
rights, and questioned his apostolic dignity. He asks, with abrupt emphasis,
“Was it because I am not free to demand such support? My freedom in this
case is as real as in that other case whenyou questioned it, and to which I
shall now refer. Was it because I am not an Apostle?”
Have I not seenJesus Christour Lord?—To have seenChrist was a necessary
qualification for the Apostolate (Acts 1:21). From the manner in which the
Apostle here asks the question, and does not answerit, it would seemthat
although some small minority might, for some party purpose, have at some
time questioned it, yet that the fact was generallyadmitted and universally
known that St. Paul did actually see the Lord at the time of his conversion
(Acts 9:4), and on other occasions (Acts 18:9; Acts 22:17).
Are not ye my work in the Lord?—This is a further proof of his Apostleship,
and therefore of his right or freedom to have demanded support from the
Church. (See 1Corinthians 4:15.)
BensonCommentary
1 Corinthians 9:1-2. Am I not, &c. — It appears from this, and severalother
passagesofthe epistles to the Corinthians, that some of them, influenced
probably by false teachers, who had crept in among them, objectedto St.
Paul’s being an apostle, because he had not assertedhis privilege in
demanding and receiving such maintenance from the churches as was due to
that office, inferring from this circumstance that he did not judge himself
entitled to any such privilege, and therefore had wrought at a trade, to
support himself thereby. Hence, after deciding some very difficult questions,
which the Corinthians had proposedto him, and particularly after affirming,

in the end of chap. 7., that he had decided these questions by the inspiration of
the Spirit; and after showing himself a faithful apostle ofChrist, by declaring,
in the end of the last chapter, his resolution on all occasions to abstain from
things indifferent, rather than, by using his liberty respecting them, to lead his
fellow-Christians into sin; he with great propriety introduces the proof of his
apostleship, and answers all the objections and calumnies whereby his
enemies endeavouredto discredit him in the eyes of the Corinthians. Am I not
— As truly as any man living; an apostle? — Divinely appointed and
commissionedby the Lord Jesus? Am I not free — To act as I think best, with
regard to receiving a maintenance from those to whom I minister or not?
Have I not the liberty of a common Christian, yea, and that of an apostle, so as
to have a right to preachthe gospelwithout reward, if I think fit so to do?
Have I not seenJesus Christour Lord — After his resurrection, so as to be
able to bear witness to that important fact on my own knowledge, as
confidently as those who saw him before I did? Unless he had seenChrist, he
could not have been one of his first grand witnesses, couldnot have borne
testimony to his resurrectionon his own knowledge thereof. Are not you — In
respectof your conversion, gifts, graces,privileges;my work in the Lord —
The fruit of my ministry as an apostle among you, by means of God’s grace
and powerworking with me? If I be not an apostle to others — So visibly and
demonstratively; yet doubtless I am to you — Who, of all people in the world,
can show the leastexcuse for questioning my mission; for the sealof my
apostleship— The certain evidence of my divine call; are ye in the Lord —
Who have not only receivedfaith by my mouth, but all the gifts of the Spirit
by my hands.
Matthew Henry's Concise Commentary
9:1-14 It is not new for a minister to meet with unkind returns for good-willto
a people, and diligent and successfulservicesamong them. To the cavils of
some, the apostle answers, so as to set forth himself as an example of self-
denial, for the goodof others. He had a right to marry as well as other
apostles, andto claim what was needful for his wife, and his children if he had
any, from the churches, without labouring with his own hands to get it. Those
who seek to do our souls good, should have food provided for them. But he
renounced his right, rather than hinder his success by claiming it. It is the

people's duty to maintain their minister. He may wave his right, as Paul did;
but those transgress a preceptof Christ, who deny or withhold due support.
Barnes'Notes on the Bible
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 seenthe 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 especiallywhich 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. Probablysome had objectedto his claims of
apostleshipthat he had not used this right, and that he was consciousthat 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 seenJesus Christour Lord? - Here it is implied, and seems to be
admitted by Paul, that in order to be an "apostle"it was necessaryto have
seenthe Saviour. This is often declaredexpressly; see the note at Acts 1:21-22.
The reasonof this was, that the apostles were appointed to be witnesses ofthe
life, doctrines, death, and resurrectionof the Lord Jesus, and that in their
"being witnesses" consistedthe uniqueness of the apostolic office. Thatthis
was the case is abundantly manifest from Matthew 28:18-19;Luke 24:48; Acts
1:21-22;Acts 2:32; Acts 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 ofPaul, therefore, who was calledto this office after the
death and resurrectionof the Saviour, and who had not therefore had an
opportunity of seeing and hearing him when living, this was provided for by
the factthat the Lord Jesus showedhimself to him after his death and
ascension, in order that he might have this qualification for the apostolic
office, Acts 9:3-5, Acts 9:17. To the fact of his having been thus in a
miraculous manner qualified for the apostolic office, Paulfrequently appeals,
and always with the same view that it was necessaryto have seenthe Lord

Jesus to qualify one for this office, Acts 22:14-15;Acts 26:16; 1 Corinthians
15:8. It follows from this, therefore, that no one was an apostle in the strict
and proper sense who had not seenthe Lord Jesus. And it follows, also, that
the apostles couldhave no successorsin that which constituted the uniqueness
of their office; and that the office must have commencedand 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 blessedme
in this work? Godwould not give his sanctionto an impostor, and a false
pretender; and as Paul had laboredthere as an apostle, this was an argument
that he had been truly commissionedof God. A minister may appealto 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 convertedfrom 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 ownmind? What more satisfactoryto the world?
Jamieson-Fausset-BrownBible Commentary
CHAPTER 9
1Co 9:1-27. He Confirms His Teaching as to Not Putting a Stumbling-block in
a Brother's Way (1Co 8:13) BY His Own Example in Not Using His
Undoubted Rights as an Apostle, so as to Win Men to Christ.
1. Am I not an apostle? am I not free?—The oldestmanuscripts read the
order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 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 seenJesus—corporeally, not in a mere vision: compare 1Co 15:8,
where the fact of the resurrection, which he wishes to prove, could only be
establishedby an actualbodily appearance, suchas was vouchsafedto Peter
and the other apostles.In Ac 9:7, 17 the contrastbetween"the men with him

seeing no man," and "Jesus thatappearedunto thee in the way," shows that
Jesus actuallyappeared to him in going to Damascus. His vision of Christ in
the temple (Ac 22:17)was "in a trance." To be a witness of Christ's
resurrectionwas a leading function of an apostle (Ac 1:22). The best
manuscripts omit "Christ."
ye my work in the Lord—Your conversionis His workmanship(Eph 2:10)
through my instrumentality: the "sealof mine apostleship" (1Co 9:2).1
Corinthians 9:1,2 Paul vindicateth his apostolicalcharacter,
1 Corinthians 9:3-14 and right to a maintenance from the churches,
1 Corinthians 9:15-18 though he relinquished that right for the
furtherance of the gospel, not contentwith
doing only his indispensable duty,
1 Corinthians 9:19-23 but voluntarily subjecting himself in many
points, where he was otherwise free, in order
thereby to win over more converts to Christ.
1 Corinthians 9:24,25 Those who contend for a corruptible crown use

much labour and abstinence.
1 Corinthians 9:26,27 So doth the apostle strive for one that is
incorruptible.
Chapter Introduction
In the greaterpart of this chapter, the apostle proceedethin his former
discourse, not speaking particularly to the case ofeating meat offered to idols,
but to the generalpoint, viz. That it is our duty to abate of our liberty, when
we see we cannot use it without harm to other Christians. And here he
proposeth to them his own example, who had restrainedhimself in three
things, to two of which he had a liberty, and yet avoided it, and that not to
prevent their sinning, but only their suffering, and that, too, only by being by
him over-burdened:
1. As to eating and drinking.
2. Abstaining from marriage, by which he might have been more chargeable
to them.
3. Requiring maintenance of them for his labour amongstthem. As to both
which he declares he had from God’s law a liberty, but had forborne to use
that part from which the church in that state might be prejudiced.

Am I not an apostle? Some that are puffed up or seduced, will, it may be, deny
that I am an apostle, a preacherof the gospelof the greatesteminency,
immediately sent out by Christ to preachhis gospel;but will any of you deny
it?
Am I not free? Have I not the same liberty that any of you have in things
wherein the law of God hath no more determined me than you? What charter
of liberty hath God given to any of you more than he hath to me?
Have I not seenJesus Christ? Did not I see Christ in my going to Damascus?
Acts 9:5 22:13,14;and when I was in my ecstasy, whenI was rapt into the
third heavens? 2 Corinthians 12:2-4;in prison? Acts 23:11. He was the only
apostle we read of, who saw Christ after his ascension.
Are not ye my work in the Lord? If others will not look upon me as an
apostle:God having wrought nothing upon their souls by my ministry, yet
you, whose faith is my work, though in the Lord, as the principal efficient
Cause, yet by me as God’s instrument, cannotdeny me to be so:if my having
seenJesus Christ, and being immediately sentout by him, be not enough to
prove me so to you, yet the effects ofmy ministry upon you puts it past your
denial.
Gill's Exposition of the Entire Bible
Am I not an apostle? amI 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 gradationfrom the less to the greater,
having respecteither 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 suggestfrom what he had said in the latter part of the foregoing

chapter: or he may have respectto his freedom from the ceremoniallaw in
general;for though, for the sake ofgaining 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 leastinsinuated 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 setin the first place in the church,
and had powerto instruct, send forth, and ordain others; but none had power
over them; and this being the apostle's case, provedhim to be one; he was an
apostle, because he was free:
have I not seenJesus Christour 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
resurrectionfrom the dead, to which he refers, 1 Corinthians 15:8 and designs
here, as a proof of his apostleship, this being what the apostles were chosento
be eyewitnessesof, Acts 10:41 and publish to the world: now our apostle saw
him severaltimes; first at the time of his conversion, next when in a trance at
Jerusalem, and againin the castle where the chief captain put him for
security, and very probably also when he was caughtup 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 oftheir
conversionand 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 Gospelto

them, and of begetting them againthrough it; of founding and raising such a
large flourishing church as they were;it was no inconsiderable proof of his
apostleship.
Geneva Study Bible
Am {1} I not an apostle? am I not free? {2} have I not seenJesus 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 almostnecessary. And yet he
speaks ofboth, 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 apostleshipby 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 ashamedbecause they would not in the leastwaythat might be,
debase themselves for the sake of the weak, whereasthe apostle himself did all
the he could to win them to God, when they were utterly reprobate and
without God.
(a) By the Lord.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
1 Corinthians 9:1. The first two questions bring out the factthat he was
seemingly exaltedfar above any such considerationand renunciation on his
own part as he had announced in 1 Corinthians 8:13; the third question
corroborates the full purport of the second;and the fourth places him in
probative relation to his readers, whom Paul καὶ αὐτοὺς εἰς μαρτυρίανκαλεῖ,
Theodoret.

ἐλεύθερος] free, dependent upon no man. Comp 1 Corinthians 9:19.
ἸΗΣΟῦΝ … ἙΏΡΑΚΑ] Observe the solemnity of the phrase; his readers
knew what was implied in it on his lips. The reference here is not to his having
seenChrist in His earthly life, which would have had nothing to do with his
apostleship, and which, moreover, cannot be proved to have taken place in the
case ofPaul at all,—certainly not from 2 Corinthians 5:16,—but to the sight of
the glorified Jesus, whichwas first vouchsafednearDamascus to call him to
be an apostle (Acts 9:17; Acts 22:14 f., Acts 26:16;Acts 15:8), and was often
repeatedafterwards, although in different forms (Acts 18:9; Acts 22:17 f.; 2
Corinthians 12:1).[1394]It is an arbitrary thing to exclude those later
appearances (Estius, Flatt, Billroth, Olshausen, Osiander, Hofmann), since
they, too, were granted to the apostle as such, and in connectionwith his
apostolic relationto Christ; they could only serve to confirm his position of
equality in the apostleship, and in this bearing were doubtless familiar to his
readers from Paul’s own lips.
ἐν Κυρίῳ] does not belong to ἔργον; just as little does it to ὑμεῖς (Pott), or to
ὑμεῖς ἐστε alone (Rückert), but is meant to bring out the Christian character
of the whole τὸ ἔργον μ. ὑμεῖς ἐστε. For out of Christ, in whom (as the object
of faith) the Christian lives and moves, outside of this element of the new life
and standing, the Corinthians, who owedtheir Christian existence to the
apostle, were not his work. The rendering: by the help of the Lord, is
arbitrary, and does not suit the context. Some of those who adopt it
understand Κύριος of God (Beza, Piscator, Flatt, Rückert, al[1395], following
Chrysostomand Theophylact). Comp 1 Corinthians 4:15.
[1394]Baur takes advantage ofthis stress laid on the fact of having seen
Christ, to support his hypothesis as to the close connectionof the Petrine and
the Christ-party. See againstthis Räbiger, p. 128 f. According to Schenkel, the

allusion is to the visions of the Christ-party (the existence of which he has first
of all to assume). The true view is, that Paul is here indicating how, in respect
of this point also, he stands in no whit behind the original apostles. Ἐπειδὴ
μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος ἐκλήθη, εἶχον δὲ δόξαν οἱ ἀκόστολοιπαρὰ
πᾶσι μεγίστην ὡς τῆς τοῦ Κυρίου θεάς ἠξιωμένοι, καὶ τοῦτο προστέθεικεν,
Theodoret. And it is no lowerthing to have seenChrist in His glory than to
have seenHim in His humiliation upon the earth. Comp. Calvin. As against
the interpretations which make this a visionary beholding of Christ (Baur,
Holstein, al.), see Beyschlag in the Stud. u. Krit. 1864, p. 220 f. How very
distinctly Paul himself describes, especiallyin Acts 22:14, a bodily
appearance!See also Galatians 1:1, comp. with ver. 15. Nothing contrary to
this canbe proved from the words ἑωρακέναι and ὀφθῆναι (1 Corinthians
15:8), since these do not determine the kind of seeing and appearing. Comp.
e.g. the use of the latter term in Acts 7:26 of a bodily appearing.
[1395]l. and others;and other passages;and other editions.
Expositor's Greek Testament
1 Corinthians 9:1-6. § 27. PAUL’S APOSTOLIC STATUS. The Ap. is ready
to forego his right to use the idolothyta, whereverthis claim hurts the
susceptibilities of any brother (1 Corinthians 8:13). He is “free” as any man in
Cor[1274]in such respects;more than this, he is “an apostle” (1 Corinthians
9:1), and the Church of Cor[1275]is witness to the fact, being itself his answer
to all challengers (1 Corinthians 9:2 f.). If so, he has the right to look to his
Churches for maintenance, and that in the ordinary comfort of married life—
a claim unquestioned in the case ofhis colleaguesin the apostleship(1
Corinthians 9:4-6).
[1274]Corinth, Corinthian or Corinthians.
[1275]Corinth, Corinthian or Corinthians.

Cambridge Bible for Schools andColleges
Ch. 1 Corinthians 9:1-14. St Paul’s Defence ofhis Apostolic Authority
1. Am I not an apostle? am I not free?] This chapter is devoted to a defence of
the Apostolic authority of St Paul, but there is an under-current of thought
connecting it with the last which may easily be missed. In ch. 8. St Paul has
been exhorting the Corinthians to sacrifice their own personal predilections
for the benefit of others. In 1 Corinthians 9:13 he declares himself to be ready
to act upon this principle to the uttermost. But some may say, “Fine doctrine
this, but does the Apostle practise what he preaches?”Robertson. He is about
to give a proof of his sincerity by referring to his sacrifice ofselffor the good
of others, when he anticipates in his mind the reply, You have no power to do
otherwise:you are not an Apostle at all; and he replies to eachof these
statements in his usual fervid way, by asking of eachof them, Is it really then
true? This connectionof ideas is strengthened if with the majority of MSS.
and the Syriac and Vulgate versions (so Wiclif, Whethir I am not free? am I
not Apostle?)we transpose the two clauses, andread, “Am I not free? am I
not an Apostle? The argument is admirably summarized by Bp Wordsworth
thus: “Am I not free? Am I not an Apostle? Am I not your Apostle?”
have I not seenJesus Christour Lord?] One distinction drawn by St Paul’s
opponents betweenhim and the other Apostles was that they had seenand
associatedwith Christ, while he had not. He rebuts this in the form of a
question. He had seenthe Lord (1) in the way to Damascus (Acts 9:3; Acts
9:17); (2) after his return to Jerusalem(Acts 22:17, cf. 1 Corinthians 9:14 of
the same chapter, and Acts 9:26; Galatians 1:18); (3) at Corinth itself (Acts
18:9, where observe that the Greek word does not signify dream, since it is
used of the burning bush in Acts 7:31 as well as of the transfiguration in St
Matthew 17:9); (4) on some occasionnotspecified(2 Corinthians 12:1), but
probably during the Apostle’s sojourn in Arabia (Galatians 1:17), unless
indeed it be the vision above-mentioned in Acts 22.

Bengel's Gnomen
1 Corinthians 9:1. Οὐκ εἰμὶ ἐλεύθερος, οὐκ εἰμὶ ἀπόστολος;) am I not free? am
I not an apostle?)There is a transpositionof these two clauses in the present
receivedreading:[68] but Paul first lays down the proposition, I am free; then,
the reasonofit [by aetiology. Append.], I am an apostle;and there is a
hendiadys in this sense, Iam entitled not only to Christian, but also to
apostolic liberty. We have a chiasmus[69]in the discussionof the subject: for
in it he first claims for himself the apostleship, 1 Corinthians 9:1-3, then he
asserts his liberty, and that too as an apostle, 1 Corinthians 9:4-5; 1
Corinthians 9:19, [whereas in the statementof subject, 1 Corinthians 9:1,
‘free’ comes first, ‘apostle’next]. That, which free is in the adjective, 1
Corinthians 9:1, ἐξουσία, power, is in the substantive, 1 Corinthians 9:4;
comp. 1 Corinthians 8:9.—οὐχὶ—εὥρακα, have I—not seen?)Observe the
firmness of the apostle.—τὸἔργονμου, my work) A testimony derived from
actualfacts, which is the strongest.
[68] AB Vulg. Memph. Syr. Orig. 4,266 b, support the order as in BengelD G
fg later Syr. put ἀπόστολος before ἐλεύθερος, as in Rec. Reading.—ED.
[69] See Appendix.
Pulpit Commentary
Verses 1-27. - The rights and the selfdenial of an apostle. Verses 1-14. - An
apostle's right to maintenance. Verse 1. - Am I not an apostle I am I not free?
The order of the best manuscripts is, Am I not free? am I not an apostle? St.
Paul designedin this chapter to show that he was not only giving a precept,
but setting an example, He told the "strong" Corinthians, who had
"knowledge,"that they should be ready to abnegate their rights for the good
of others, he now wishes to show them that, in a matter which affectedhis
whole life, he had himself abnegatedhis own rights. Being free and an apostle,
he could, if he had chosen, have claimed, as others had done, a right to be
supported by the Churches to which he preached, he had thought it more for

their goodto waive this claim, and therefore he had done so at the cost(as
appears in many other passages:1 Corinthians 4:12; Acts 20:34; 1
Thessalonians 2:9) of bitter hardship to himself. But St. Paul practically"goes
off" at the word "apostle."It was so essentialfor him to vindicate, againstthe
subterranean malignity of hostile partisans, his dignity as an apostle, that in
asserting that authority he almostloses sightfor the time of the main object
for which he had alluded to the fact. Hence much that he says is of the nature
of a digression- though an important one - until he resumes the main thread
of his subjectat 1 Corinthians 11:15. Have I not seenJesus Christ our Lord?
Doubtless he mainly refers to the vision on the road to Damascus (Acts 9:3,
17; 1 Corinthians 15:8), though he receivedother visions and revelations also
(Acts 18:9; Acts 22:14, 18; 2 Corinthians 12:1, etc.). he had probably not seen
Christ during his life on earth (see my 'Life of St. Paul,' 1:73-75). The words
are added to remind them that those who boastedof personalknowledge and
relation with Jesus - perhaps the Christ party - had no exclusive prerogative.
Are not ye my work in the Lord? I am not only an apostle, but emphatically
your apostle (Acts 18:1-11;1 Corinthians 4:15).
Vincent's Word Studies
SeenJesus
See 1 Corinthians 15:8; Acts 9:17; Acts 18:9; Acts 22:17, Acts 22:18;2
Corinthians 12:1 sqq. Compare Acts 22:14.
PRECEPTAUSTIN RESOURCES
BARCLAY

(i) He has seen the Lord. Over and over again the Book of Acts
makes it clear that the supreme test of an apostle is that he is a
witness of the Resurrection. (Acts 1:22; Acts 2:32; Acts 3:15; Acts
4:33). This is of intense importance. Faith, in the New Testament, is
very seldom acquiescence in a creed; it is almost always trust in a
person. Paul does not say, "I know what I have believed." He says,
"I know whom I have believed." (2 Timothy 1:12). When Jesus
called his disciples, he did not say to them, "I have a philosophy
which I would like you to examine," or, "I have an ethical system
which I would like you to consider," or, "I offer you a statement of
belief which I would like you to discuss." He said, "Follow me." All
Christianity begins with this personal relationship with Jesus
Christ. To be a Christian is to know him personally. As Carlyle once
said when a minister was being chosen, "What this Church needs is
someone who knows Christ other than at second-hand."
CALVIN
Verse 1
1.Am I not free? He confirms by facts what he had stated
immediately before, — that he would rather never taste of flesh
during his whole life, than give occasion of stumbling to a brother,
and, at the same time, he shows that he requires nothing more from
them than what he had himself practiced. And, assuredly, natural
equity requires that whatever law is imposed by any one upon

others, should be submitted to by himself. More especially a
Christian teacher should impose upon himself this necessity, that he
may have it always in his power to confirm his doctrine by an
exemplary life. We know by experience, that it is a very unpleasant
thing that Paul required from the Corinthians — to refrain, for the
sake of their brethren, from making use of the liberty that was
allowed them. He could scarcely have demanded this, if he had not
taken the lead and shown them the way. And he had, it is true,
promised that he would do this, but, as he might not be believed by
all on his simply promising for the future, he makes mention of what
he had already done. He brings forward a remarkable instance, in
respect of his having denied himself the liberty which he might
otherwise have used, purely in order that he might give the false
Apostles no occasion for calumniating. He had preferred to earn his
food with his own hands, rather than be supported at the expense of
the Corinthians, to whom he administered the Gospel.
He treats, however, at great length of the right of the Apostles to
receive food and clothing. This he does, partly for the purpose of
stirring them up the more to forego many things for the sake of their
brethren after his example, because they were unduly tenacious in
the retaining of their own rights, and partly for the purpose of
exposing more fully in view the unreasonableness of calumniators,
who took occasion for reviling from what was anything but
blameworthy. He speaks, also, interrogatively, in order to press the
matter home more closely. The question — Am I not free? is of a
general nature. When he adds — Am I not an Apostle ? he specifies
a particular kind of liberty. “If I am an Apostle of Christ, why
should my condition be worse than that of others?” Hence he proves
his liberty on the ground of his being an Apostle.

Have I not seen Jesus Christ ? He expressly adds this, in order that
he may not be reckoned inferior in any respect, to the other
Apostles, for this one thing the malevolent and envious bawled out
on all occasions — that he had received from the hands of men
whatever he had of the gospel, inasmuch as he had never seen
Christ. And, certainly, he had not had converse with Christ while he
was in the world, but Christ had appeared to him after his
resurrection. It was not a smaller privilege, however, to have seen
Christ in his immortal glory, than to have seen him in the abasement
of mortal flesh. He makes mention, also, afterwards of this vision, (1
Corinthians 15:8,) and mention is made of it twice in the Acts, (Acts
9:3, and Acts 22:6.) Hence this passage tends to establish his call,
because, although he had not been set apart as one of the twelve,
there was no less authority in the appointment which Christ
published from heaven.
Are not ye my work ? He now, in the second place, establishes his
Apostleship from the effect of it, because he had gained over the
Corinthians to the Lord by the gospel. Now this is a great thing that
Paul claims for himself, when he calls their conversion his work, for
it is in a manner a new creation of the soul. But how will this
correspond with what we had above — that
he that planteth is nothing, and he that watereth is nothing?
(1 Corinthians 3:7.)
I answer, that as God is the efficient cause, while man, with his
preaching, is an instrument that can do nothing of itself, we must
always speak of the efficacy of the ministry in such a manner that
the entire praise of the work may be reserved for God alone. But in
some cases, when the ministry is spoken of, man is compared with

God, and then that statement holds good — He that planteth is
nothing, and he that watereth is nothing; for what can be left to a
man if he is brought into competition with God? Hence Scripture
represents ministers as nothing in comparison with God; but when
the ministry is simply treated of without any comparison with God,
then, as in this passage, its efficacy is honorably made mention of,
with signal encomiums. For, in that case, the question is not, what
man can do of himself without God, but, on the contrary, God
himself, who is the author, is conjoined with the instrument, and the
Spirit’s influence with man’s labor. In other words, the question is
not, what man himself accomplishes by his own power, but what
God effects through his hands.
ADAM CLARKE
Verse 1
Am I not an apostle? - It is sufficiently evident that there were persons at
Corinth who questioned the apostleshipof St. Paul; and he was obligedto
walk very circumspectly that they might not find any occasionagainsthim. It
appears also that he had given them all his apostolicallabors gratis;and even
this, which was the highest proof of his disinterestedbenevolence, was
produced by his opposers as an argument againsthim. "Prophets, and all
divinely commissionedmen, have a right to their secularsupport; you take
nothing: - is not this from a convictionthat you have no apostolicalright?"
On this point the apostle immediately enters on his own defense.
Am I not an apostle? Am I not free? - These questions are all designedas
assertions ofthe affirmative: I am an apostle;and I am free - possessedof all
the rights and privileges of an apostle.

Have I not seenJesus Christ - From whom in his personalappearance to me, I
have receivedmy apostolic commission. This was judged essentiallynecessary
to constitute an apostle. See Acts 22:14, Acts 22:15;Acts 26:16.
Are not ye my work - Your conversionfrom heathenism is the proof that I
have preachedwith the Divine unction and authority.
SeveralgoodMSS. and versions transpose the two first questions in this verse,
thus: Am I not free? am I not an apostle? But I cannotsee 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.
MARCUS DODS
Paul then had certainrights which he was resolvedshould be acknowledged,
although he waivedthem. He maintains that if he saw fit, he might require the
Church to maintain him, and to maintain him not merely in the bare way in
which he was contentto live, but to furnish him with the ordinary comforts of
life. He might, for example, he says, require the Church to enable him to keep
a wife and to pay not only his own, but her, travelling expenses. The other
Apostles apparently took their wives with them on their apostolic journeys,
and may have found them useful in gaining accessfor the Gospelto the
secludedwomen of Easternand Greek cities. He might also, he says, "forbear
working";might cease,that is to say. from his tent making and look to his
converts for support. He is indignant at the sordid, or malicious, or mistaken
spirit which could deny him such support.
This claim to support and privilege Paul rests on severalgrounds. 1. He is an
apostle, and the other Apostles enjoyed these privileges. "Have we not power

to take with us a Christian woman as a wife, as well as other Apostles? Or I
only and Barnabas, have not we powerto forbearworking?" His proof of his
apostleshipis summary: "Have I not seenJesus Christour Lord? are not ye
my work in the Lord?" No one could be an apostle who had not seenJesus
Christ after His resurrection. The Apostles were to be witnessesto the
Resurrection, and were qualified to be so by seeing the Lord alive after death.
But it seems to have been commonly urged againstPaul that he had not been
among those to whom Christ showedHimself after He rose from the dead.
Paul therefore both in his reported speeches andin his letters insists upon the
fact that on the wayto Damascus he had seenthe risen Lord.
But not everyone who had seenthe Lord after His resurrectionwas an
apostle, but those only who by Him were commissionedto witness to it; and
that Paul had been thus commissionedhe thinks the Corinthians may
conclude from the results among themselves of his preaching. The Church at
Corinth was the sealof his apostleship. What was the use of quibbling about
the time and manner of his ordination, when the reality and successofhis
apostolic work were so apparent? The Lord had acknowledgedhis work. In
presence ofthe finished structure that draws the world to gaze, it is too late to
ask if he who built it is an architect. Would that every minister could so prove
the validity of his orders!
JOHN GILL
Verse 1
Am I not an apostle? amI 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 gradationfrom the less to the greater,

having respecteither 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 suggestfrom what he had said in the latter part of the foregoing
chapter: or he may have respectto his freedom from the ceremoniallaw in
general;for though, for the sake ofgaining 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 leastinsinuated 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 setin the first place in the church,
and had powerto instruct, send forth, and ordain others; but none had power
over them; and this being the apostle's case, provedhim to be one; he was an
apostle, because he was free:
have I not seenJesus Christour 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
resurrectionfrom the dead, to which he refers, 1 Corinthians 15:8 and designs
here, as a proof of his apostleship, this being what the apostles were chosento
be eyewitnessesof, Acts 10:41 and publish to the world: now our apostle saw
him severaltimes; first at the time of his conversion, next when in a trance at
Jerusalem, and againin the castle where the chief captain put him for
security, and very probably also when he was caughtup 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 oftheir
conversionand 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 Gospelto
them, and of begetting them againthrough it; of founding and raising such a
large flourishing church as they were;it was no inconsiderable proof of his
apostleship.
MATTHEW HENRY
Verse 1-2
BlessedPaul, in the work of his ministry, not only met with opposition from
those without, but discouragementfrom those within. He was under reproach;
false brethren questioned his apostleship, and were very industrious to lessen
his characterand sink his reputation; particularly here at Corinth, a place to
which he had been instrumental in doing much good, and from which he had
deservedwell; and yet there were those among them who upon these heads
createdhim greatuneasiness.Note, It is no strange nor new thing for a
minister to meet with very unkind returns for greatgood-will to a people, and
diligent and successfulservicesamong them. Some among the Corinthians
questioned, if they did not disown, his apostolicalcharacter. To their cavils he
here answers, andin such a manner as to setforth 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 seenJesus Christour
Lord? To be a witness of his resurrectionwas one great branch of the
apostolicalcharge.ldblquote Now, dblquote says Paul, ldblquote have not I
seenthe Lord, though not immediately after his resurrection, yet since his
ascent? dblquote See 1 Corinthians 4:8. ldblquote Am I not free? Have I not

the same commission, and charge, and powers, with the other apostles? What
respect, or honour, or subsistence, canthey challenge, whichI am not at
liberty to demand as well as they? dblquote It was not because he had no right
to live of the gospelthat he maintained himself with his ownhands, but for
other reasons. 2. He offers the successofhis ministry among them, and the
goodhe had done to them, as a proof of his apostleship:ldblquote Are not you
my work in the Lord? Through the blessing of Christ on my labours, have not
I raiseda church among you? The sealof my apostleshipare you in the Lord.
Your conversionby my means is a confirmation from God of my mission.
dblquote 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 powerof it and the presence ofGod with it. 3. He justly upbraids the
Corinthians with their disrespect:ldblquote Doubtless, if I am not an apostle
to others, I am so to you, 1 Corinthians 9:2. 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 callit in question. dblquote Note, It is no new
thing for faithful ministers to meet with the worsttreatment where they might
expectthe best. This church at Corinth had as much reasonto believe, and as
little reasonto question, his apostolicalmission, 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 andfaith of Christ; he
laboured long among them, nearly two years, and he laboured to good
purpose, God having much people among them. See Acts 18:10, Acts 18:11. It
was aggravatedingratitude for this people to callin question his authority
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Verse 1
The apostle illustrates the duty of foregoing the exercise ofour rights for the
goodof others, by a reference to his giving up his undoubted right to be
supported by the church, vv. 1-18. He shows that in other ways he
accommodatedhimself to the opinions and prejudices of others, 1 Corinthians
9:19-23. He reminds his readers that nothing goodor great could be attained
without self-denial, 1 Corinthians 9:24-27.
The Right of Ministers to an Adequate Maintenance. The NecessityofSelf-
denial — 1 Corinthians
Having in the preceding chapter urged on the strong the duty of foregoing the
use of their rights for the sake oftheir weakerbrethren, the apostle shows
how he had actedon that principle. He was an apostle, and therefore had all
the rights of an apostle. His apostleshipwas abundantly clear, because he had
seenthe Lord Jesus and was his immediate messenger;and his divine mission
had been confirmed, at leastamong the Corinthians, beyond dispute. They

were the sealof his apostleship, 1 Corinthians 9:1-3. Being an apostle, he had
the same right to be supported and to have his family supported, had he
chosento marry, as Peteror any other apostle, 1 Corinthians 9:4-6. This right
to adequate support he proves, First, from the principle which lies at the
foundation of society, that the laborer is worthy of his reward, 1 Corinthians
9:7. Secondly, from the fact that this principle is recognizedin the Old
Testament, evenin its application to brutes, 1 Corinthians 9:8-10. Thirdly,
from the principles of commutative justice, 1 Corinthians 9:11. Fourthly, from
the factthat the Corinthians recognizedthis right in the case ofother
teachers, 1 Corinthians 9:12. Fifthly, from the universal recognitionof the
principle among all nations. Those who served the temple were supported
from the temple, 1 Corinthians 9:13. Sixthly, from the express ordinance of
Christ, who had ordained that those who preachedthe gospelshould live by
the gospel, 1 Corinthians 9:14. This undoubted right Paul had not availed
himself of, and he was determined, especiallyat Corinth, not to avail himself
of it in the future. By so doing he cut off occasionto question his motives, and
gave himself a ground of confidence in resisting his opponents which he was
determined not to relinquish, 1 Corinthians 9:15-18. This was not, however,
the only case in which he abstained from the exercise of his rights for the good
of others. He accommodatedhimself to Jews and Gentiles in every thing
indifferent, that he might gain the more, 1 Corinthians 9:19-23. Such self-
denial the heathen exercisedto gain a corruptible crown — should not
Christians do as much to gain a crownthat is incorruptible? Without self-
denial and effort the prize of their high calling could never be attained, 1
Corinthians 9:24-27.
Am I not an apostle? amI not free? ‹10› have I not seenJesus Christ our
Lord? are not ye my work in the Lord?
The order of the first two of these questions is reversedby most editors on
satisfactoryexternaland internal evidence. Am I not free? That is, am I not a
Christian, invested with all the liberties wherewith Christ has made his people
free? Am I not as free as any other believer to regulate my conduct according
to my own convictions of what is right; free from any obligationto conform to
the opinions or prejudices of other men? This, however, is a freedom which I
have not availedmyself of. Nay more, Am I not an apostle? Besidesthe rights

which belong to all Christians, have I not all the prerogatives of an apostle?
Am I not on a level with the chief of the apostles? Who of them canshow a
better title to the office? There were three kinds of evidence of the apostleship.
1. The immediate commissionfrom Christ in the sight of witnesses,or
otherwise confirmed.
2. Signs and wonders, and mighty deeds, 2 Corinthians 12:12.
3. The success oftheir ministry.
No man could be an apostle who had not seenthe Lord Jesus afterhis
resurrection, because that was one of the essentialfacts ofwhich they were to
be the witnesses,Acts 1:22. Neither could any man be an apostle who did not
receive his knowledge ofthe gospelby immediate revelation from Christ, for
the apostles were the witnesses also ofhis doctrines, Acts 1:8; Acts 10:39;Acts
22:15. Galatians 1:12. The necessityofthis immediate missionand
independent knowledge is insisted upon at length in the epistle to the
Galatians. In proof of his apostleshipPaul here appeals only to two sources of
evidence;first, to his having seenthe Lord Jesus;and second, to the successof
his ministry. Ye are my work in the Lord. That is, either, you in the Lord,
your being in the Lord (i.e. your conversion), is my work; or, the words (
‫ך‬ ‫ס‬ ́ ‫ש‬ ͅ) may mean by the Lord, i.e. by his co-operation. The former
explanation is to be preferred, as the apostle's objectis to state in what sense
they were his work. It was as being in the Lord. The connectionof this verse,
and of the whole chapter, with what precedes is obvious. His design is to show
that he had himself actedon the principle which he urged on others. Neither
as a Christian nor as an apostle had he insisted upon his rights, without
regard to the prejudices of others or the goodof the church.
IRONSIDE

Certainly Paul had seenthe Lord. He saw Him in the glory that day when he
was thrown to the ground on the Damascus turnpike and he beheld the risen
Savior seatedonthe throne of God. That was the time when he receivedhis
commission, for the Lord said: “I have appeared unto thee for this purpose, to
make thee a minister and a witness both of these things which thou hast seen,
and those things in the which I will appear unto thee; delivering thee from the
people, and from the Gentiles, unto whom now I send thee, to open their eyes,
and to turn them from darkness to light, and from the powerof Satan unto
God, that they may receive forgiveness ofsins, and inheritance among them
which are sanctifiedby faith that is in me” (Acts 26:16-18). Thatwas the time
he saw the Lord, and it was then he receivedhis commission. And had not the
signs of an apostle beenmanifest in him? He does not even deign to speak of
the miracles. He had wrought miracles as had the Twelve, but there was a far
greatersign that ever accompaniedhis ministry, and so he says to those who
had been turned to the Lord through the preaching of the Word from his
mouth, “If I be not an apostle unto others, yet doubtless I am to you: for the
sealof mine apostleshipare ye in the Lord.” The evidence that he was a truly
God-sentservant was found in this, that whereverhe went the Spirit of God
confirmed the message thathe carried, convictedmen of their sin, led them to
definite faith in Christ, and gave them the assurance offorgiveness and
justification, that afterwardby a new life they might demonstrate the reality
of the work that had takenplace in their souls. And so he says, “Do you listen
to men who impugn my apostleship? Are you prepared to believe that possibly
the signs of an apostle are not found in me? What about yourselves? Who
brought you to Christ? To whom are you indebted under God for the
knowledge ofHis grace?”“Myanswerto them that do examine me is this.”
HEINRICH MEYER
Verse 1

1 Corinthians 9:1. The first two questions bring out the factthat he was
seemingly exaltedfar above any such considerationand renunciation on his
own part as he had announced in 1 Corinthians 8:13; the third question
corroborates the full purport of the second;and the fourth places him in
probative relation to his readers, whom Paul καὶ αὐτοὺς εἰς μαρτυρίανκαλεῖ,
Theodoret.
ἐλεύθερος] free, dependent upon no man. Comp 1 Corinthians 9:19.
ἰησοῦν … ἑώρακα]Observe the solemnity of the phrase;his readers knew
what was implied in it on his lips. The reference here is not to his having seen
Christ in His earthly life, which would have had nothing to do with his
apostleship, and which, moreover, cannotbe proved to have taken place in the
case ofPaul at all,—certainly not from 2 Corinthians 5:16,—but to the sight of
the glorified Jesus, whichwas first vouchsafednearDamascus to call him to
be an apostle (Acts 9:17; Acts 22:14 f., Acts 26:16;Acts 15:8), and was often
repeatedafterwards, although in different forms (Acts 18:9; Acts 22:17 f.; 2
Corinthians 12:1).(1394)It is an arbitrary thing to exclude those later
appearances (Estius, Flatt, Billroth, Olshausen, Osiander, Hofmann), since
they, too, were granted to the apostle as such, and in connectionwith his
apostolic relationto Christ; they could only serve to confirm his position of
equality in the apostleship, and in this bearing were doubtless familiar to his
readers from Paul’s own lips.
ἐν κυρίῳ]does not belong to ἔργον; just as little does it to ὑμεῖς (Pott), or to
ὑμεῖς ἐστε alone (Rückert), but is meant to bring out the Christian character
of the whole τὸ ἔργον μ. ὑμεῖς ἐστε. For out of Christ, in whom (as the object
of faith) the Christian lives and moves, outside of this element of the new life
and standing, the Corinthians, who owed their Christian existence to the
apostle, were not his work. The rendering: by the help of the Lord, is
arbitrary, and does not suit the context. Some of those who adopt it
understand κύριος of God (Beza, Piscator, Flatt, Rückert, al(1395), following
Chrysostomand Theophylact). Comp 1 Corinthians 4:15.

JOSEPHBENSON
erse 1-2
1 Corinthians 9:1-2. Am I not, &c. — It appears from this, and severalother
passagesofthe epistles to the Corinthians, that some of them, influenced
probably by false teachers, who had crept in among them, objectedto St.
Paul’s being an apostle, because he had not assertedhis privilege in
demanding and receiving such maintenance from the churches as was due to
that office, inferring from this circumstance that he did not judge himself
entitled to any such privilege, and therefore had wrought at a trade, to
support himself thereby. Hence, after deciding some very difficult questions,
which the Corinthians had proposedto him, and particularly after affirming,
in the end of chap. 7., that he had decided these questions by the inspiration of
the Spirit; and after showing himself a faithful apostle ofChrist, by declaring,
in the end of the last chapter, his resolution on all occasions to abstain from
things indifferent, rather than, by using his liberty respecting them, to lead his
fellow-Christians into sin; he with great propriety introduces the proof of his
apostleship, and answers all the objections and calumnies whereby his
enemies endeavouredto discredit him in the eyes of the Corinthians. Am I not
— As truly as any man living; an apostle? — Divinely appointed and
commissionedby the Lord Jesus? Am I not free — To act as I think best, with
regard to receiving a maintenance from those to whom I minister or not?
Have I not the liberty of a common Christian, yea, and that of an apostle, so as
to have a right to preachthe gospelwithout reward, if I think fit so to do?
Have I not seenJesus Christour Lord — After his resurrection, so as to be
able to bear witness to that important fact on my own knowledge, as
confidently as those who saw him before I did? Unless he had seenChrist, he
could not have been one of his first grand witnesses, couldnot have borne
testimony to his resurrectionon his own knowledge thereof. Are not you — In
respectof your conversion, gifts, graces,privileges;my work in the Lord —
The fruit of my ministry as an apostle among you, by means of God’s grace
and powerworking with me? If I be not an apostle to others — So visibly and
demonstratively; yet doubtless I am to you — Who, of all people in the world,

can show the leastexcuse for questioning my mission; for the sealof my
apostleship— The certain evidence of my divine call; are ye in the Lord —
Who have not only receivedfaith by my mouth, but all the gifts of the Spirit
by my hands.
WILLIAM KELLY
1 Corinthians Chapter 9
The apostle now enters on the vindication of his office which some in Corinth
had soughtto undermine and of ministry in generalwhich they tended to
corrupt. Title is asserted, but with full room for grace. Forministry is of
Christ the Lord, not of the first man, and the spirit of the world if allowedis
its ruin.
"Am I not free?* am I not an apostle?*have I not seenJesus† our Lord? my
work are not ye in [the] Lord? If I am not an apostle to others, yet at leastI
am to you; for the sealof my apostleshipye are in [the] Lord. My defence to
those that examine me is this. Have we not authority to eatand drink? have
we not authority to take about a sisterwife, as also the other apostles and the
brethren of the Lord and Cephas? orI alone and Barnabas, have we not
authority to abstainfrom‡ working [lit. not to work]?" (Vers. 1-6.)
* The order is transposedin the vulgar text, following the mass but not the
best MSS and versions, A B P, etc. Vulg. Syr Cop. Aeth. Arm., etc.

† Ἰ. Χ., as in T. R., D L K L P, most cursives and versions;X. F G, etc.;Ἰ. A B,
a few cursives, some ancientversions, etc.
‡ μὴ ἐργ. A B D F G P, etc.; τοῦ μὴ ἐργ. the rest.
Moststrongly had he declaredhis readiness to give up anything for natural
life rather than jeopard his brother. Yet does he affirm his independence of
human yoke as distinctly as his apostleship. Liberty thus went hand in hand
with the highestresponsibility. Norwas his office vague or secondary. He had
seenJesus our Lord. His detractors were thus far right: he had derived no
degree from the apostolic college, no mission from Jerusalem. From the twelve
others might pretend to succession, andfalsely: Paul had his authority
immediately from the Lord seenon high. Were the Corinthians the men to
question this? - the "much people" whom the Lord had in that city? whom
Paul had begottenthrough the gospel? Was this their love in the Spirit? If not
an apostle to others, surely such should not deny it who were its sealin the
Lord. But what may not the saint do or say who slips out of the Lord's
presence? Too,too like Jeremiah's figs; the goodfigs, very good;and the evil,
very evil, that cannot be eaten, they are so evil. In none is evil worse than in.
the Christian. The corruption of the best thing is not the leastcorruption. Was
it come to this, that Paul was put on his trial, on the preliminary inquiry at
least, to see whetheran actionwould lie againsthim, and that he had to make
his plea or speechin defence to his own Corinthian children in the faith? He
then asserts the title of an apostle, as we may saytoo in generalof him who
ministers in the word, and here in the gospelparticularly. "Have we not
authority to eatand drink?" that is, right to maintenance. "Have we not
authority to take about a sisterwife, as also the other apostles and the
brethren in the Lord and Cephas?" thatis, not only to marry a sister but to
introduce her where he himself went, an objectof loving care to the saints
with himself. So it was with the apostles in general, notably with the Lord's
brethren or kinsmen and above all with Peter. (See Matthew 8:14.) "Or I only
and Barnabas, have we not authority not to work?" This is the alternative

ordinarily where support is not given. But the saints should never take
advantage of the grace that foregoes sucha title to relax in their own plain
and positive duty. To cut off the plausible self-seeking offalse apostles who
wished to ingratiate them. selves and to insinuate evil againstthe true, the
apostle did not use his title, especiallyatCorinth, but wrought with his own
hands, as it would seemBarnabas did also. But he is carefulto lay down as
unquestionable the title of the spiritual workman to a living for himself and
his family.
LANGE
1 Corinthians Chapter 9
The apostle now enters on the vindication of his office which some in Corinth
had soughtto undermine and of ministry in generalwhich they tended to
corrupt. Title is asserted, but with full room for grace. Forministry is of
Christ the Lord, not of the first man, and the spirit of the world if allowedis
its ruin.
"Am I not free?* am I not an apostle?*have I not seenJesus† our Lord? my
work are not ye in [the] Lord? If I am not an apostle to others, yet at leastI
am to you; for the sealof my apostleshipye are in [the] Lord. My defence to
those that examine me is this. Have we not authority to eatand drink? have
we not authority to take about a sisterwife, as also the other apostles and the
brethren of the Lord and Cephas? orI alone and Barnabas, have we not
authority to abstainfrom‡ working [lit. not to work]?" (Vers. 1-6.)

* The order is transposedin the vulgar text, following the mass but not the
best MSS and versions, A B P, etc. Vulg. Syr Cop. Aeth. Arm., etc.
† Ἰ. Χ., as in T. R., D L K L P, most cursives and versions;X. F G, etc.;Ἰ. A B,
a few cursives, some ancientversions, etc.
‡ μὴ ἐργ. A B D F G P, etc.; τοῦ μὴ ἐργ. the rest.
Moststrongly had he declaredhis readiness to give up anything for natural
life rather than jeopard his brother. Yet does he affirm his independence of
human yoke as distinctly as his apostleship. Liberty thus went hand in hand
with the highestresponsibility. Norwas his office vague or secondary. He had
seenJesus our Lord. His detractors were thus far right: he had derived no
degree from the apostolic college, no mission from Jerusalem. From the twelve
others might pretend to succession, andfalsely: Paul had his authority
immediately from the Lord seenon high. Were the Corinthians the men to
question this? - the "much people" whom the Lord had in that city? whom
Paul had begottenthrough the gospel? Was this their love in the Spirit? If not
an apostle to others, surely such should not deny it who were its sealin the
Lord. But what may not the saint do or say who slips out of the Lord's
presence? Too,too like Jeremiah's figs; the goodfigs, very good;and the evil,
very evil, that cannot be eaten, they are so evil. In none is evil worse than in.
the Christian. The corruption of the best thing is not the leastcorruption. Was
it come to this, that Paul was put on his trial, on the preliminary inquiry at
least, to see whetheran actionwould lie againsthim, and that he had to make
his plea or speechin defence to his own Corinthian children in the faith? He
then asserts the title of an apostle, as we may saytoo in generalof him who
ministers in the word, and here in the gospelparticularly. "Have we not
authority to eatand drink?" that is, right to maintenance. "Have we not
authority to take about a sister wife, as also the other apostles and the
brethren in the Lord and Cephas?" thatis, not only to marry a sister but to

introduce her where he himself went, an objectof loving care to the saints
with himself. So it was with the apostles in general, notably with the Lord's
brethren or kinsmen and above all with Peter. (See Matthew 8:14.) "Or I only
and Barnabas, have we not authority not to work?" This is the alternative
ordinarily where support is not given. But the saints should never take
advantage of the grace that foregoes sucha title to relax in their own plain
and positive duty. To cut off the plausible self-seeking offalse apostles who
wished to ingratiate them. selves and to insinuate evil againstthe true, the
apostle did not use his title, especiallyatCorinth, but wrought with his own
hands, as it would seemBarnabas did also. But he is carefulto lay down as
unquestionable the title of the spiritual workman to a living for himself and
his family.
Chuck Smith Bible Commentary
Verses 1-27
Shall we turn in our Bibles to I Corinthians, chapter9.
I could do a lot of things I don"t do. The reasonwhy I don"t do them is I do
not want to be an offense unto a weakerbrethren and destroy his relationship
with God because ofmy ownliberty in Christ. This is essentiallywhatPaul is
saying to the Corinthians. And he is telling them that they should be carefulin
their exercise oftheir own freedom in Christ, that they would not use it in
such a way as it could be a stumblingblock to a weakerbrother.
Now, as Paul is continuing this line of thought and this argument, he gives an
example from his own personallife. Being an apostle, he could make many
demands as an apostle that he refuses to make, because he doesn"twant to
cause offense to anyone. So as he is getting into this apostleshipnow, and his
rights as an apostle, he is only showing from his own personalexperience how

he puts into practice the principal that he has just soughtto teach them. And
that is: yes, you have liberty, you have the rights, but you don"t have to
always insist on your rights or exercise your liberty, especiallyif it hurts
someone else.
So, the law that governs me is the law of love, my love for my brethren in
Christ, especiallythose who might be weakerin the faith. My love for them is
the law that governs my activities, not whether it is right or wrong. And so
Paul said,
Am I not an apostle? amI not free? ( 1 Corinthians 9:1 )
That is, free to do whatever I want as an apostle.
have I not seenJesus Christour Lord? are you not my work in the Lord? ( 1
Corinthians 9:1 )
So he is using as a sign of his apostleship, first of all, that he had seenChrist
the Lord. One of the requirements of apostleshipin the early church was the
ability to bear witness of the resurrectionof Jesus Christby being an
eyewitness ofHis resurrection.
Now, there are those today within the church who are seeking to claim the
authority of apostles, andone of them died the other day. But they do have
men who have claimed the authority of apostleship. From a New Testament
standpoint, it would be a difficult kind of a claim to make, for one of the
requirements was the ability to bear witness of the resurrectionof Jesus
Christ by being an eyewitness.Pauldeclares that he saw Jesus. He also refers
to the proof of the apostleshiptheir changedlives. They are his epistles of
commendation known and read of all men.
He said,
If I be not an apostle unto others, doubtless I am to you: for the sealof my
apostleshipis your being in the Lord ( 1 Corinthians 9:2 ).
My ministry among you, the fruit of the ministry, the proof of my ministry.
The fact that you are in the Lord. You are the sealof my apostleship.

Mine answerto them that do examine me in this ( 1 Corinthians 9:3 ):
He is actually saying, "This is my defense to those who would cross-examine
me." He is using in the Greek a couple of legalterms. And evidently, the
divisions in Corinth led to the place where they said, "Well, we are of
Apollos," and they beganas they did in many places to challenge Paul"s claim
as an apostle. Paulsaid, "I am an apostle, not by the will of man, but by the
will of God." But they challengedhis claim. They said, "Aw, he says he is an
apostle, but he"s not really an apostle." So they were challenging his
apostleship.
END OF PRECEPT AUSTIN RESOURCES
Can Paul Be Considereda Witness if He NeverActually Saw Jesus?
J. Warner February 5, 2016 BiblicalReliability, Writings 32,269 Views
I often talk about the direct evidence offered by the Apostles in the Book of
Acts. These men clearlysaw themselves as eyewitnessesandrelied upon their
observations of Jesus whencommunicating the truth to others. First and
foremost, the disciples saw themselves as eyewitnessesofthe Resurrection.
But Paul, a late arrival to the team of Apostles, also claimedto be qualified as
an eyewitness. Was his claim legitimate? I recently receivedthis question from
a friend related to the eyewitness status ofthe Paul, because a strict reading of
two passagesdescribing Paul’s experience with Jesus onthe road to Damascus
might lead one to think Paul never actually saw Jesus atall:
Acts 9:3-9

As he was traveling, it happened that he was approaching Damascus, and
suddenly a light from heaven flashed around him; and he fell to the ground
and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?”
And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are
persecuting, but get up and enter the city, and it will be told you what you
must do.” The men who traveled with him stoodspeechless, hearing the voice
but seeing no one. Saul gotup from the ground, and though his eyes were
open, he could see nothing; and leading him by the hand, they brought him
into Damascus.And he was three days without sight, and neither ate nor
drank.
Acts 22:3-9
“I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated
under Gamaliel, strictly according to the law of our fathers, being zealous for
God just as you all are today. I persecutedthis Way to the death, binding and
putting both men and women into prisons, as also the high priest and all the
Council of the elders can testify. From them I also receivedletters to the
brethren, and startedoff for Damascus in order to bring even those who were
there to Jerusalemas prisoners to be punished. “But it happened that as I was
on my way, approaching Damascus aboutnoontime, a very bright light
suddenly flashed from heaven all around me, and I fell to the ground and
heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’And I
answered, ‘Who are You, Lord?’ And He saidto me, ‘I am Jesus the
Nazarene, whomyou are persecuting.’And those who were with me saw the
light, to be sure, but did not understand the voice of the One who was
speaking to me.
Can Paul be an eyewitness ifhe never actually saw Jesus in the first place? I
think there are two goodreasons to acceptPaul’s status as an eyewitness and
his positionas an Apostle:
Eyewitnesses Testifyto More Than Visual Experiences
I’ve interviewed a number of witnesses overthe years, and many of them did
not actually see something relevant to the case.Some simply heard something,
smelled something, or even felt something. In one case from the early 1980’s,

the testimony of an officerwho felt the hood of a suspectvehicle became
incredibly important to our case. Witnessesoftenoffer a variety of empirical
observations at trial, testifying to what they saw, heard, felt or smelled. Paul’s
status as a witness is not dependent on his visual observations.
Paul Did Actually Testifyto a Visual Experience
Even though Paul clearlydescribed what he heard on the road to Damascus,
we shouldn’t be too quick to reject the reasonable inference relatedto his
visual observations of Jesus. The passages in Acts describe Paul’s observation
of “a light from heaven” and it is unclearif Paul was able to see a form or
shape at this point. There is goodreasonto believe Paul did actually see the
form of Jesus, however, basedon his later descriptions in 1 Corinthians:
For I delivered to you as of first importance what I also received, that Christ
died for our sins according to the Scriptures, and that He was buried, and that
He was raised on the third day according to the Scriptures, and that He
appearedto Cephas, then to the twelve. After that He appeared to more than
five hundred brethren at one time, most of whom remain until now, but some
have fallen asleep;then He appeared to James, then to all the apostles;and
last of all, as to one untimely born, He appearedto me also. (The emphasis is,
of course, mine)
Now it’s certainly possible that Paul simply identified the bright light as Jesus
on the basis of the words he heard, but it is interesting that Paul listed himself
in the context of hundreds of eyewitnesseswho actually saw Jesus. Pauldid
this repeatedly, labeling himself as a witness who, along with the other
eyewitnesses,testifiedto the resurrectionof Jesus:
Now if Christ is preached, that He has been raisedfrom the dead, how do
some among you say that there is no resurrectionof the dead? But if there is
no resurrection of the dead, not even Christ has been raised; and if Christ has
not been raised, then our preaching is vain, your faith also is vain. Moreover
we are even found to be false witnesses ofGod, because we testifiedagainst

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