15 But I have used none of these things, and I don't write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Nor have I written these things As he might seem to be making it his aim, that in future a remuneration should be given him by the Corinthians, he removes that suspicion, and declares that, so far from this being his desire, he would rather die than give occasion for his being deprived of this ground of glorying -- that he bestowed labor upon the Corinthians without any reward. Nor is it to be wondered that he set so high a value upon this glorying, inasmuch as he saw that the authority of the gospel in some degree depended upon it. For he would in this way have given a handle to the false apostles to triumph over him. Hence there was a danger, lest the Corinthians, despising him, should receive them with great applause. So much did he prefer, even before his own life, the power of advancing the gospel.
But I have used none of these things - I have not urged and enforced this right. I have chosen to support myself by the labor of my own hands. This had been objected to him as a reason why he could not be an apostle. He here shows that that was not the reason why he had not; urged this claim; but that it was because in this way he could do most to honor the gospel and save the souls of people; compare Acts 20:33; 2-Thessalonians 3:8. The sense is, "Though my right to a support is established, in common with others, both by reason, the nature of the case, the examples in the law, and the command of the Lord Jesus, yet there are reasons why I have not chosen to avail myself of this right, and why I have not urged these claims."
Neither have I written these things - "I have not presented this argument now in order to induce you to provide for me. I do not intend now to ask or receive a support from you. I urge it to show that I feel that I have a right to it; that my conduct is not an argument that I am conscious I am not an apostle; and that I might urge it were there not strong reasons which determine me not to do it. I neither ask you to send me now a support, nor, if I visit you again, do I expect you will contribute to my maintenance."
For it were better for me to die - There are advantages growing out of my not urging this claim which are of more importance to me than life. Rather than forego these advantages, it would be better for me - it would be a thing which I would prefer - to pine in poverty and want; to be exposed to peril, and cold, and storms, until life should close. I esteem my "glorying," the advantages of my course, to be of more value than life itself.
Than that any man should make my glorying void - His glorying, or boasting, or "joying," as it may be more properly rendered τὸ καύχημά μου to kauchēma mou; compare Philippians 1:26; Hebrews 3:6), was:
(1) that he had preached the gospel without expense to anybody, and had thus prevented the charge of avarice 1-Corinthians 9:18; and,
(2) that he had been able to keep his body under, and pursue a course of self-denial that would result in his happiness and glory in heaven, 1-Corinthians 9:23-27. "Any man" would have made that "void," if he had supported Paul; had prevented the necessity of his labor, and had thus exposed him to the charge of having preached the gospel for the sake of gain.
Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.
But I have used none of these things: (10) neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.
(10) He takes away occasion of suspicion by the way, that it might not be thought that he wrote this as though he was demanding his wages that were not payed him. On the contrary, he says, I had rather die, than not to continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord has given and commanded me this office: but unless I do it willingly and for the love of God, nothing that I do is to be considered worthwhile. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel's sake, as for my gains and advantages. But I say, this would not be to use, but rather to abuse my right and liberty: therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ.
But I have used none of these things,.... Either none of these arguments or reasons, for a minister's maintenance, taken from the reason of things, the law of Moses, the examples of the priests and Levites, and the order and appointment of Christ, in favour of himself, and that he might be provided for by them accordingly; or none of the things he had a right to do as other apostles, as to eat and drink at the public expense, to lead about with him a sister, a wife, had he any, and to forbear working with his own hands:
neither have I written these things, that it should be so done unto me; it was not on his own account that he gave these strong reasons, urged these instances, and so undeniably proved this point, that ministers should be maintained by the people; and this he says to prevent what some might be ready enough to suggest, that though the apostle had as yet took nothing of the church at Corinth, it was plain, that for the time to come, he meant to do it; and therefore had written these things with such a view, to make way for his after supply from them. This he denies, and gives his reason for it,
for it were better for me to die; through want, with famine, could he be supplied no other way, than to take the least farthing of them:
or than that any man should make my glorying void; meaning not so much his inward pleasure, joy, and satisfaction in preaching the Gospel freely, it being more blessed to give than to receive; but his boasting or glorying, not before God, but against the false apostles; that he had never taken anything of the church at Corinth for preaching, nor never would, when they had insinuated he preached for gain, and by artful methods had got their money, and drained their purses.
It is the glory of a minister to deny himself, that he may serve Christ and save souls. But when a minister gives up his right for the sake of the gospel, he does more than his charge and office demands. By preaching the gospel, freely, the apostle showed that he acted from principles of zeal and love, and thus enjoyed much comfort and hope in his soul. And though he looked on the ceremonial law as a yoke taken off by Christ, yet he submitted to it, that he might work upon the Jews, do away their prejudices, prevail with them to hear the gospel, and win them over to Christ. Though he would transgress no laws of Christ, to please any man, yet he would accommodate himself to all men, where he might do it lawfully, to gain some. Doing good was the study and business of his life; and, that he might reach this end, he did not stand on privileges. We must carefully watch against extremes, and against relying on any thing but trust in Christ alone. We must not allow errors or faults, so as to hurt others, or disgrace the gospel.
Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support.
I have used none of these things--none of these "powers" or rights which I might have used (1-Corinthians 9:4-6, 1-Corinthians 9:12).
neither--rather, "Yet I have not written."
so done unto me--literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1-Corinthians 9:7, 1-Corinthians 9:10, 1-Corinthians 9:13).
make my glorying void--deprive me of my privilege of preaching the Gospel without remuneration (2-Corinthians 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2-Corinthians 12:17-18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Genesis 14:22-23).
But I have used none of these things. They had neither sustained him, nor did he now write to them to have them do so. Nay, he was fully resolved not to change his course. It were even better for him to die than to do so.
For though I preach . . . I have nothing to glory of. He preached because he was Christ's servant. He was therefore under necessity, as a servant. Nay, "woe was upon him" if he obeyed not. In this, then, he had no right to boast. But if he refused a support from the churches when he had liberty to receive it, that might make a ground of boasting.
If I do this thing willingly. If he preached voluntarily, he might then claim an earthly reward.
But if against my will. If I do this as a servant of Christ upon whom the service is laid; then he has a stewardship. (See Revision.) In that case he has the obligations of a steward. It is his duty to feed the Master's servants.
What then is my reward? He had no earthly wages. What then? That he should have the satisfaction of knowing that, for the sake of the gospel, he gave up his right, and preached freely. If he was accused of mercenary motives it might interpose a hindrance.
It were better for me to die than - To give occasion to them that seek occasion against me, 2-Corinthians 11:12.
*More commentary available at chapter level.