Exegetical and Hermeneutical Commentary of 1 Corinthians 9:18

What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

18. What is my reward then? ] Literally, wages (see last verse). Either (1) as in our version, the preaching the Gospel without charge, and the consciousness of having served God faithfully thus obtained; or (2) as some would interpret, suspending the construction until the end of 1Co 9:19, the satisfaction of having made more converts than any one else. But this involves (1) a harsh construction, and (2) a motive which appears foreign to the Christian character. For though St Paul in ch. 1Co 15:10 says, ‘I laboured more abundantly than they all,’ it is in no spirit of vain-glorious boasting. The translation ‘reward’ somewhat obscures the meaning. Christ had said, ‘The labourer is worthy of his hire,’ or wages, St Paul refers to this in 1Co 9:17. In this verse he asks what his wages are, and replies that they are the preaching the Gospel without charge.

without charge ] This was St Paul’s usual ground of boasting. We find it in his earliest Epistle (1Th 2:9; cf. 2Th 3:8). It formed part of his appeal to the Ephesian elders (Act 20:33-34), and in the fervid defence of himself which we find in the Second Epistle to the Corinthians it occupies a prominent place. See 2Co 11:7-12.

Fuente: The Cambridge Bible for Schools and Colleges

What is my reward then? – What is the source of my reward? or what is there in my conduct that will show that I am entitled to reward What is there that will demonstrate that my heart is in the work of the ministry; that I am free and voluntary, and that I am not urged by mere necessity? Though I have been called by miracle, and though necessity is laid upon me, so that I cannot but preach the gospel, yet how shall I so do it as to make it proper for God to reward me as a voluntary agent? Paul immediately states the circumstance that showed that he was entitled to the reward, and that was, that he denied himself, and was willing to forego his lawful enjoyments, and even his rights, that he might make the gospel without charge.

I may make the gospel of Christ without charge – Without expense to those who hear it. I will support myself by my own labor, and will thus show that I am not urged to preaching by mere necessity, but that I love it. Observe here:

(1) That Paul did not give up a support because he was not entitled to it.

(2) He does not say that it would be well or advisable for others to do it.

(3) It is right, and well for a man if he chooses and can do it, to make the gospel without charge, and to support himself.

(4) All that This case proves is, that it would be proper only where a necessity was laid on a man, as it was on Paul; when he could not otherwise show that his heart was in the work, and that he was voluntary and loved it.

(5) This passage cannot be urged by a people to prove that ministers ought not to have a support. Paul says they have a right to it. A man may forego a right if he pleases. He may choose not to urge it; but no one can demand of him that he should not urge it; much less have they a right to demand that he should give up his rights.

(6) It is best in general that those who hear the gospel should contribute to its support. It is not only equal and right, but it is best for them, We generally set very little value on that which costs us nothing; and the very way to make the gospel contemptible is, to have it preached by those who are supported by the state, or by their own labor in some other department; or by people who neither by their talents, their learning, nor their industry have any claim to a support. All ministers are not like Paul. They have neither been called as he was; nor have they his talent, his zeal, or his eloquence. Pauls example then should not be urged as an authority for a people to withhold from their pastor what is his due; nor, because Paul chose to forego his rights, should people now demand that a minister should devote his time, and health, and life to their welfare for nothing.

That I abuse not my power in the gospel – Paul had a right to a support. This power he might urge. But to urge it in his circumstances would be a hinderance of the gospel. And to do that would be to abuse his power, or to pervert it to purposes for which it was never designed.

Fuente: Albert Barnes’ Notes on the Bible

Verse 18. That I abuse not my power] I am inclined to think that is to be understood here, not in the sense of abusing, but of using to the uttermost – exacting every thing that a man can claim by law. How many proofs have we of this in preachers of different denominations, who insist so strongly and so frequently on their privileges, as they term them, that the people are tempted to believe they seek not their souls’ interests, but their secular goods. Such preachers can do the people no good. But the people who are most liable to think thus of their ministers, are those who are unwilling to grant the common necessaries of life to those who watch over them in the Lord. For there are such people even in the Christian Church! If the preachers of the Gospel were as parsimonious of the bread of life as some congregations and Christian societies are of the bread that perisheth, and if the preacher gave them a spiritual nourishment as base, as mean, and as scanty as the temporal support which they afford him, their souls must without doubt have nearly a famine of the bread of life.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

What is my reward then? What then is the ground of my expectation of a greater reward? Or wherein is the glorying I before mentioned? Not in the performance of the work, for as to that, I am under a necessity to do it, and under a penalty if I neglect it: but it lieth here,

that when I preach the gospel, I do it freely, and make it without charge; a thing which, as to the substance of the work, he was not by any law of God bound to do, yet was not this in Paul a work of supererogation; for circumstances might so rule, and, doubtless, Paul apprehended they did so, that it might be his duty so to do. For though the minister may lawfully take maintenance from the people, where he cannot support himself without their assistance; yet if the case be such, that he can subsist without it, and the people be so poor that they are not able to give it; or if he seeth it will hinder the gospel, keeping many from coming within the sound of what must be chargeable to them, and open the mouths of enemies; it is matter of duty to him, under such circumstances, to preach freely. Though, considering the thing in itself, separately from such circumstances, the minister may lawfully enough require and expect such maintenance.

That (saith the apostle) I abuse not my power in the gospel. Some think that the word here translated abuse, might better have been translated use, as it signified, 1Co 7:31. But it generally signifies abuse, so as there is no reason to vary from the common usage of it; according to which it teaches us this remarkable lesson, that so to use a liberty which God hath left us as to actions, as that by our use of it the glory of God or the good of others is hindered, is to abuse it, that is, not to use it to that true end for which God hath intrusted us with it. For this is certain, that God hath intrusted us with no power or liberty to be used to the prejudice of his glory, which is the great end of our lives, or to the prejudice of the spiritual good and advantage of others. All such use of our liberty in any thing is indeed an abuse of it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

18. What is my reward?Theanswer is in 1Co 9:19; namely,that by making the Gospel without charge, where I might haverightfully claimed maintenance, I might “win the more.”

of ChristThe oldestmanuscripts and versions omit these words.

abuserather “thatI use not to the full my power.” This is hismatter for “glorying“; the “reward“ultimately aimed at is the gaining of the more (1Co9:19). The former, as involving the latter, is verbally made theanswer to the question, “What is my reward?” But really the”reward” is that which is the ultimate aim of his preachingwithout charge, namely, that he may gain the more; it was for thisend, not to have matter of glorying, that he did so.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

What is my reward then?…. None at all, I have none to expect, hope for, or claim, in a way of debt; I am a servant intrusted by my Lord with the Gospel, and an unprofitable one I am; I do, at most and best, but what is my duty, and for that I can claim no reward: all the reward that remains is only this,

verily, that when I preach the Gospel, which I am obliged to do,

I may make the Gospel of Christ without charge; to them that hear it, as he did to the Corinthians, which was his glorying in 1Co 9:15 and is the same with his reward here; for this means not any reward from God, but his glorying among men, and against the false teachers; that when he preached the word at Corinth, he was not chargeable to any, nor would he ever be: his reason for it is,

that I abuse not my power in the Gospel; his right of having a maintenance, whilst he was preaching the Gospel; to have made use of which would have been an abuse of it, since it would have given occasion to the false apostles to reproach and calumniate, and might have been an hinderance to the Gospel of Christ, and a stumbling to some weak minds.

Fuente: John Gill’s Exposition of the Entire Bible

So as not to use to the full ( ). for purpose with articular infinitive and perfective use of (as in 7:31) with (first aorist middle infinitive).

Fuente: Robertson’s Word Pictures in the New Testament

Abuse [] . See on ch. 1Co 7:31. Rev., correctly, use to the full.

Fuente: Vincent’s Word Studies in the New Testament

1) What is my reward then?” (tis oun mou estin ho misthos) “What is my reward, or pay, then?” (you ask). Paul then answers the question of the question-raising-snipers at his ministry as follows:

2) Verily that, when I preach the gospel.” (hina euangelizomenos) “In order that preaching the gospel of my own accord,” willingly – Paul preached the gospel to the sensuous, carnal, greedy Corinthians, including the church in early days, without asking them for pay.

3) “I may make the gospel of Christ without charge.” (adapanon theso to evangelion) “I may put or place the gospel forward without charge, solicitation, or taking a collection for myself, “for the following reason:

4) That I abuse not my power in the gospel. (eis to me katachresasthai te eksousia mou en to euangelio) “So as not to abuse my right or authority in getting the gospel tidings out.” Paul sought to avoid any offence that would hinder his getting the gospel out in his early Corinth ministry; that his good be not evil spoken of, Rom 3:8; Rom 14:16.

Fuente: Garner-Howes Baptist Commentary

18. What then is my reward? He infers from what goes before, that he has a ground of glorying; in this, that he labored gratuitously in behalf of the Corinthians, because it appears from this, that he applied himself willingly to the office of teaching, inasmuch as he vigorously set himself to obviate all the hindrances in the way of the gospel; and not satisfied with merely teaching, endeavored to further the doctrine of it by every method. This then is the sum. “I am under the necessity of preaching the gospel: if I do it not, wo is unto me, for I resist God’s calling. But it is not enough to preach, unless I do it willingly; for he who fulfils the commandment of God unwillingly, does not act, as becomes him, suitably to his office. But if I obey God willingly, it will in that case be allowable for me to glory. Hence it was necessary for me to make the gospel without charge, that I might glory on good ground.”

Papists endeavor from this passage to establish their contrivance as to works of supererogation. (497) “Paul,” they say, “would have fulfilled the duties of his office by preaching the gospel, but he adds something farther over and above. Hence he does something beyond what he is bound to do, for he distinguishes between what is done willingly and what is done from necessity.” I answer, that Paul, it is true, went a greater length than the ordinary calling of pastors required, because he refrained from taking pay, which the Lord allows pastors to take. But as it was a part of his duty to provide against every occasion of offense that he foresaw, and as he saw, that the course of the gospel would be impeded, if he made use of his liberty, though that was out of the ordinary course, yet I maintain that even in that case he rendered to God nothing more than was due. For I ask: “Is it not the part of a good pastor to remove occasions of offense, so far as it is in his power to do so?” I ask again, “Did Paul do anything else than this?” There is no ground, therefore, for imagining that he rendered to God anything that he did not owe to him, inasmuch as he did nothing but what the necessity of his office (though it was an extraordinary necessity) demanded. Away, then, with that wicked imagination, (498) that we compensate for our faults in the sight of God by works of supererogation. (499) Nay more, away with the very term, which is replete with diabolical pride. (500) This passage, assuredly, is mistakenly perverted to bear that meaning.

The error of Papists is refuted in a general way in this manner: Whatever works are comprehended under the law, are falsely termed works of supererogation, as is manifest from the words of Christ. (Luk 17:10.)

When ye have done all things that are commanded you, say, We are unprofitable servants: we have done what we were bound to do.

Now we acknowledge that no work is good and acceptable to God, that is not included in God’s law. This second statement I prove in this way: There are two classes of good works; for they are all reducible either to the service of God or to love. Now nothing belongs to the service of God that is not included in this summary: Thou shalt love the Lord with all thy heart, with all thy soul, with all thy strength There is also no duty of love that is not required in that precept — Love thy neighbor as thyself (Mar 12:30.) But as to the objection that is brought forward by Papists, that it is possible for one to be acceptable, if he devotes the tenth part of his income, and infer from this, that if he goes so far as to devote the fifth part, he does a work of supererogation, it is easy to remove away this subtilty. For that the deeds of the pious are approved, is not by any means owing to their perfection, but it is because the imperfection and deficiency are not reckoned to their account. Hence even if they were doing an hundred-fold more than they do, they would not, even in that case, exceed the limits of the duty that they owe.

That I may not abuse my power. From this it appears, that such a use of our liberty as gives occasion of offense, is an uncontrolled liberty and abuse. We must keep, therefore, within bounds, that we may not give occasion of offense. This passage also confirms more fully what I just now touched upon, that Paul did nothing beyond what the duty of his office required, because it was not proper that the liberty, that was allowed him by God, should be in any way abused.

(497) “ C’est a dire, d’abondant;” — “That is to say, over and above.”

(498) “ Ceste perverse et mal-heureuse imagination;” — “That perverse and miserable fancy.”

(499) “ C’est a dire, lesquelles nous faisons de superabondant;” — “That is to say, what we do over and above.”

(500) Our Author expresses himself in similar terms elsewhere as to the word merit. See Harmony, vol. 2, p. 197. — Ed.

Fuente: Calvin’s Complete Commentary

(18) What is my reward then?It seems better to omit the note of interrogation, and read the whole verse thus:What reward then is to be mine, so that (i.e., which induces me) in preaching the gospel I make the gospel without charge (to my hearers), so that I use not my power in the gospel? The power being the right to support maintained in 1Co. 9:6; 1Co. 9:12.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

18. What reward Of this eager and self-sacrificing willingness, at the expense of a livelihood, what is my reward? The answer to this question is not, as Stanley and others give it, “My reward is, that I have no reward!”

By no means. His reward is a gratis gospel to the people, with all the blessedness embraced in that glorious fact. His service is willingness for any sacrifice; his reward, his glory, dearer than life itself, is that unpaid yet priceless gospel. If Paul’s commentators cannot see that this is a reward, he could see it to be so; a reward pregnant with salvation to unnumbered souls, and with the richest blessings of his divine Master on his own soul. This view is confirmed by the entire following context, 19-22; where he declares that for various self-abnegations, the reward is that he might gain more, save some. An earnest will is the antecedent; the gospel’s rich success is the consequent reward. Not that he fails to include in this reward all the resultant blessedness to others and himself. Such inclusion is proved 23-27, where he claims, as in the result, the being partaker with you, the final prize an incorruptible crown. It is in the vigorous faith of the apostle to lump all the glory of this eternal future in the present and the future immediate.

Make the gospel without charge Literally, I may present an expenseless gospel. Such an attainment Paul holds to be a glory and a reward.

That To the end, or result, that. He makes the gospel expenseless, terminating in the fact that he has underused his power in the gospel.

In full accordance with the magnanimity with which St. Paul renounced pecuniary support did he also renounce his own preferences, tastes, and conveniences, in order that by conceding to others he might win them to Christ. That in this accommodation he never surrrendered the right and the true, he does not consider it necessary to say. That might be assumed as of course. The history of his own conduct on that point, as given by Luke, is a better statement of his most delicate discrimination on this point than any profession of his own. Note on Act 15:6; Act 21:24.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Co 9:18 . ] is taken by Grotius as meaning if , by Luther and most interpreters among whom are Rckert, de Wette, Osiander, Ewald as used in place of the exegetical infinitive, so that it gives the answer to the foregoing question. [1488] The first of these renderings is linguistically incorrect; the second would have to be referred to the conception: “ I ought ,” etc., but yet does not suit the negation: “I have therefore no reward ,” which had its animated expression in the question: . . [1489] It is much better to interpret . . . [1490] as stating the aim, according to God’s ordination , of this negative condition of things: in order that I should preach without recompense (which is the first thing to give me a prospect of reward, as being something which lies beyond my official obligation). Hofmann’s view is, that Paul asks, What reward (viz. none) could induce him to this , to make the gospel message free of cost? But plainly it was just his supporting himself in the discharge of his vocation, which went beyond the obligation of the , and consequently made him worthy of reward, which the work of the , taken by itself alone, did not do. Moreover, this interpretation of Hofmann’s would require an expression, not of the design ( ), but of the inducing ground (such as ). The is used here, as so often in the N. T., to indicate the divine teleology (Winer, p. 427 [E. T. 573]).

. . .] i.e. in order that I, by my preaching, may make the gospel something not connected with any outlay (on the part of the receivers). As regards this very common use of , facio , see Kypke and Loesner in loc [1491] Comp also on Rom 4:17 , and Hermann, a [1493] Viger. p. 761. There is no need of going out of the way to render it, with Beza: set forth , with Grotius: collocare , like , or with Pott: to set before them (as spiritual food). , with the future indicative , conveys the idea of continuance . See Matthiae, p. 1186. Among the older Greek writers (also ) is ordinarily used in this connection (Matthiae, l.c [1494] ; Khner, II. p. 490), while this use of is, to say the least, very doubtful (see against Elmsley, a [1495] Eur. Bacch. p. 164, Hermann, a [1496] Soph. Oed. Col. 155; Klotz, a [1497] Devar. p. 629 f.) in the N. T. again, and with later authors it is certain (Winer, p. 271 [E. T. 361]; Buttmann, neut. Gr. p. 202 [E. T. 234]).

.] aim of his . .: in order not to make use of . To understand . as meaning to misuse (comp on 1Co 7:31 ), would give a sense much too weak for the connection (against Beza, Calovius, and others, among whom is Ewald). The right rendering already appears in the Greek Fathers.

.] i.e. in docendo evangelio .

The is not exclusively that indicated in. 1Co 9:4 , but the apostolic prerogative generally, although in application to this particular point.

[1488] Wetstein, with whom Baur agrees, remarks: “ argute dictum, nullum mercedem accipere, haec mea merces est.” But had Paul intended any such point , he must have expressed it by ; or . He would possibly have written ., or something similar, if he had put at all instead of the infinitive.

[1489] . . . .

[1490] . . . .

[1491] n loc. refers to the note of the commentator or editor named on the particular passage.

[1493] d refers to the note of the commentator or editor named on the particular passage.

[1494] .c. loco citato or laudato .

[1495] d refers to the note of the commentator or editor named on the particular passage.

[1496] d refers to the note of the commentator or editor named on the particular passage.

[1497] d refers to the note of the commentator or editor named on the particular passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

Ver. 18. What is my reward then? ] My merces mundi, reward of the world, all that I have here.

That I abuse not ] i.e. That I make no indiscreet use of it. Non opes, non gloriam, non voluptates quaesivi (said holy Melancthon). Hanc conscientiam aufero quocunque discedo. I never sought wealth, honour, or pleasure. This my conscience tells me, whatever becomes of me.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

18. ] Ordinarily, and even by De Wette, thus arranged and rendered: ‘What then is my reward? ( It is ), that in preaching I make the gospel to be without cost, that I use not my power in the gospel.’ But this, though perhaps philologically allowable (against Meyer, see Joh 17:3 , , also Joh 15:8 ; 1Jn 4:17 (?)), is not true . His making the gospel to be without cost, was not his , but his only: and these two are not identical . The was present: the , future .

Meyer’s rendering is equally at fault. He would make ; a question implying a negative answer ‘ What then is my reward? None: in order that I preach gratuitously ,’ &c. But thus he severs off (see below) the whole following context, 1Co 9:19-23 ; and as it seems to me, stultifies the , by robbing it altogether of the coming . I am persuaded that the following is the true rendering: What then is my reward (in prospect) that I ( , like in classical Greek, with a fut. indic., points to the actual realization of the purpose, with more precision than when followed by the subjunctive. So Xen. Cyr. ii. 4.31, , , , , Khner, Gramm. ii. 490, where see more examples) while preaching, render the gospel without cost (i.e. what reward have I in prospect that induces me to preach gratuitously ) in order not to use (as carrying out my design not to use) [to the full] ( . see ref. and note: not, to abuse , as E. V.) my power in the gospel (= . ., as often; cf. , Eph 6:5 ; , 1Th 4:16 , al. fr.)?

Fuente: Henry Alford’s Greek Testament

1Co 9:18 . Yet, after all, Paul has his reward: “What then ( , things being so) is my reward?” “the reward” proper to such a case, is simply to take no pay: “that, while I preach the good news, I may make the good news free charge” ( , gratuitum constituam , Bz [1364] ). No thought of future (deferred) pay , nor of supererogatory work beyond the strict duty of the , but only of the satisfaction felt by a generous mind in rendering unpaid service ( cf. Act 20:33 ff.). The Ap. plays on the word first denied, then asserted, much as on in 1Co 2:1-8 ; he repudiates “reward” in the mercenary sense, to claim it in the larger ethical sense. He “boasts” that the Cor [1365] spend nothing on him, while he spends himself on them ( cf. 2Co 11:9-12 ; 2Co 12:14 f.). replaces the inf [1366] in apposition to , “marking the purposive result involved” (El [1367] ) to make, as I intended, the Gospel costless . is fut ., intimating assurance of the purpose, as in Gal 2:4 (see Wr [1368] , p. 361). with objective complement, a construction of cl [1369] Gr [1370] poetry and later prose, which Heb. idiom demands frequently in LXX; cf. 1Co 12:28 , 1Co 15:25 . “So that I might not use to the full ( . see 1Co 7:31 ) my right in the gospel” sc . that maintained in the former part of the ch.: a further purpose of Paul’s preaching gratuitously, involved in that just stated, and bearing on himself as the . bore upon the readers. . is “a right (involved) in (proclaiming) the good news,” belonging to the (1Co 9:14 ). P. was resolved to keep well within his rights, in handling the Gospel ( cf. Mat 10:8 ; also 1Co 6:7 b , 1Co 6:8 a above). This sentiment applies to every kind of “right in the gospel ” of gratuitous salvation; it reappears, with another bearing, in 2Co 13:3-10 .

[1364] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1365] Corinth, Corinthian or Corinthians.

[1366] infinitive mood.

[1367] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1368] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[1369] classical.

[1370] Greek, or Grotius’ Annotationes in N.T.

Fuente: The Expositors Greek Testament by Robertson

of Christ. The texts omit.

without charge = without cost or expense. Greek. adapanos. Only here. Compare dapane, cost (Luk 14:28), and dapanao, spend (Luk 15:14).

that, &c. Literally unto (Greek. eis) my not abusing.

abuse = use to the full. See 1Co 7:31.

Fuente: Companion Bible Notes, Appendices and Graphics

18.] Ordinarily, and even by De Wette, thus arranged and rendered: What then is my reward? (It is), that in preaching I make the gospel to be without cost, that I use not my power in the gospel. But this, though perhaps philologically allowable (against Meyer,-see Joh 17:3,- , also Joh 15:8; 1Jn 4:17 (?)), is not true. His making the gospel to be without cost, was not his , but his only: and these two are not identical. The was present: the , future.

Meyers rendering is equally at fault. He would make ; a question implying a negative answer-What then is my reward? None: in order that I preach gratuitously, &c. But thus he severs off (see below) the whole following context, 1Co 9:19-23; and as it seems to me, stultifies the , by robbing it altogether of the coming . I am persuaded that the following is the true rendering: What then is my reward (in prospect) that I (, like in classical Greek, with a fut. indic., points to the actual realization of the purpose, with more precision than when followed by the subjunctive. So Xen. Cyr. ii. 4.31, , , , ,-Khner, Gramm. ii. 490, where see more examples) while preaching, render the gospel without cost (i.e. what reward have I in prospect that induces me to preach gratuitously) in order not to use (as carrying out my design not to use) [to the full] (. see ref. and note: not, to abuse, as E. V.) my power in the gospel (= . ., as often; cf. , Eph 6:5; , 1Th 4:16, al. fr.)?

Fuente: The Greek Testament

1Co 9:18. , that) This is an answer to the question.-, future subjunctive.[78]- ) that I abuse not, i.e. that I may withdraw myself as far as possible from any abuse.

[78] Fut. subj. is an obsolete form seldom found, but legitimate. Indeed, the subjunctive itself is an old future.-See Donaldsons New Cratylus.-ED.

Fuente: Gnomon of the New Testament

1Co 9:18

1Co 9:18

What then is my reward? That, when I preach the gospel, I may make the gospel without charge,-His reward or that which brought the reward was that he should preach the gospel without charge.

so as not to use to the full my right in the gospel.-He was sensitive lest he should transcend and abuse his right of support while preaching. So he refused it from those to whom he preached. His own persecution of the church in days past no doubt wrought upon his conscience and demanded that he should suffer for the gospel.

Fuente: Old and New Testaments Restoration Commentary

when: 1Co 9:6, 1Co 9:7, 1Co 10:33, 2Co 4:5, 2Co 11:7-9, 2Co 12:13-18, 1Th 2:6, 2Th 3:8, 2Th 3:9

that I: 1Co 7:31, 1Co 8:9, Rom 14:15

Reciprocal: 2Ch 15:7 – your work Neh 5:14 – I and my Mat 6:1 – otherwise Luk 12:48 – For Act 20:24 – and the Act 20:33 – General Rom 1:16 – the gospel 1Co 3:8 – and every 1Co 9:12 – Nevertheless 1Co 13:7 – endureth Col 3:24 – ye shall 1Th 2:9 – chargeable 3Jo 1:7 – taking Rev 22:12 – and my

Fuente: The Treasury of Scripture Knowledge

1Co 9:18. Paul asks and answers the question as to the reward mentioned in the preceding verse. That consisted in the privilege of preaching to the Corinthians and not taking any financial support from them. Verse 14 says the Lord ordained that preachers were to be supported by the ones who heard the preaching. Paul was given a special exemption from that law in order to have some satisfaction from the privilege of which he might glory (verse 15). It did not bring all of the enjoyment he expected, for afterward he apologized for it (2Co 12:13).

Fuente: Combined Bible Commentary

1Co 9:18. What then is my reward? that when I preach the Gospel,[1] I may make the Gospel of Christ with, out chargethat for the good of others I forego an undoubted right. On this principle he would have them know that he acted in everything. In particular, 1Co 9:20. … to the Jews I became as a Jew, that I might gain the Jewsas when he circumcised Timothy (Act 16:3), and when he went through certain Jewish rites during his last visit to Jerusalem (Act 21:26).to them that are under the law, as under the law, not being myself under the law,[2] that I might, etc.

[1] The received text adds of Christ, but with scarce any authority.

[2] The whole of this very important clause is wanting in the received text; but it is found in the five oldest MSS., in most of the Cursives; and in all the oldest and best versions (the Peshito and Memphitic excepted). Beyond doubt, the apostle added it to prevent any misapprehension of his previous statement.

Fuente: A Popular Commentary on the New Testament

The scene is, “This gives me hopes of a reward extraordinary from God; namely, that I have preached the gospel to you, without being chargeable to any of you; for had I received maintenance from you, I found my reproaches would have brought an ill report upon me. To prevent which, I made use of my Christian liberty, and took nothing of you; which he calls, his not abusing his power in the gospel.”

Learn hence, 1. That ministers, generally speaking, lawfully may expect, yea, require maintenance from their people, to whom they preach the gospel.

Learn, 2. That although they may expect and demand maintenance for their ministry, yet in case people are so poor that they cannot give it; or enemies so malicious as to open their mouths against them for it; or if it will hinder the progress of the gospel, by keeping people from coming under the preaching of it, fearing it should be chargeable to them; under such circumstances, if the minister can subsist without it, ’tis his certain duty to preach freely, and for such extraordinary services he may expect a more than ordinary reward.

Learn, 3. That the liberty which God hath entrusted us with, must never be abused by us, to the prejudice of his glory, or the detriment of his gospel, or to the disadvantage of others. All such use of our liberty in any thing is indeed an abuse of it; therefore says the apostle here, I abuse not my power in the gospel.

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 18. What is my reward then? [It is] that, when I preach the gospel, I may make the gospel without charge, that I use not the right which belongs to me in my preaching.

According to Meyer, the understood answer to the question: What is my reward? is negative: I have none; I receive no reward. And the sequel signifies, according to him: And it is so willed of God that I may render the preaching of the gospel free of charge, which alone can procure me a true recompense. Idea and construction, all is forced in this explanation. That of Hofmann is equally far-fetched. All of his explanation I can understand is, that he continues the question to the end of the verse: What is the reward which could lead me to make the preaching of the gospel free of charge? But the meaning which he gives to this question is beyond my comprehension. Paul’s question after what precedes has a very simple meaning: If the apostleship in itself gives me no ground of glorying because it is forced upon me, and if consequently it does not assure me of any reward, what shall I do after all to obtain that reward without the hope of which it would be impossible for me to labour? The answer follows: The way which presents itself to me, is to make the preaching of the gospel without charge. Thereby I do at least something which was not imposed on me; I introduce into my apostleship that element of freedom which was wanting at its origin, and I thus establish, as far as in me lies, a sort of equality between me and the apostles who attached themselves freely to Christ. We have here a feeling of exquisite delicacy, and, if one may so speak, of transcendent modesty, which is far from having been always understood. Baur, especially, has thought that there is here the idea of the merit of works, which Paul had cherished during the time of his former Pharisaism. The apostle imagines, he thinks, that he can do more than is strictly obligatory, and thereby procure supererogatory merit before God. But Paul wishes simply to escape from the position of the unprofitable servant who does only what he is obliged to do (Luk 17:10). He wishes at any price to pass from the servile state to that of a freeman acting from gratitude. The apostle does not for a moment suppose, when he thus speaks, that love goes beyond moral obligation rightly understood, but only that love is more than the legal and purely external fulfilment of duty. This latter secures against punishment; but it does not introduce the servant into his master’s intimacy. It is strange to hear the apostle accused of going back to his old Pharisaic viewpoint in the very passage where he expresses most forcibly the insufficiency of the external work, and the imperious need of a spiritual relation to his God. The proposition beginning with the , in order that, is the grammatical subject of the understood proposition containing the answer to the question: What, then, is my reward?It is that I may make without charge… This , in order that, is not altogether equivalent to a simple , that; it indicates the aim as ever requiring to be attained anew.

The word , reward, denotes, as is shown by the end of the verse, the advantage which Paul gains for the preaching of the gospel by the gratuitousness with which he follows it. This useful result for the kingdom of Christ is the reward which corresponds to the internal feeling of elevation () which is imparted to him by the position as a free servant, thus acquired.

The form , so as not to use…, is almost equivalent to a Latin gerund: in not using. We need not here, any more than in the passage 1Co 7:31, give to the sense of abuse. The simply strengthens the notion of using: to use to the utmost. Paul means that there remains of his right a portion which he does not use, that this remnant, which he declines to use, may impress on his ministry the character of free-will which is wanting to it by nature (from the mode of its origin).

There is, perhaps, no passage in the apostle’s letters where there are more admirably revealed at once the nobility, delicacy, profound humility, dignity, and legitimate pride of his Christian character. Serving Christ cannot give him matter of joy except in so far as he has the consciousness of doing so in a condition of freedom. And this condition he must gain by imposing on himself a mode of following the apostleship more laborious for himself, but more favourable to the propagation of the gospel, than that used by the other apostles, on whom the office of preacher was not imposed. But for this very reason we also understand how personal and exceptional this renunciation was which the apostle practised, and that it would be unjust to set it up as a model for the ordinary preachers of the gospel. Finally, let us call to mind that we have not here to do with an arbitrary renunciation imposed by Paul on himself with the view of inflicting meritorious and, in a sense, expiatory suffering. Paul had discerned how useful and even indispensable to the honour of the gospel this mode of acting was, especially in Greece. It was the one way of distinguishing the preaching of salvation from that venal eloquence and wisdom on which the rhetoricians lived.

With 1Co 9:18 Paul has closed the digression relative to apostolic payment. But his abnegation is not confined to that; it extends to his entire conduct in his ministry. In all respects he acts on this principle: to give up his liberty from regard to others, so far as it can contribute to save them.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel. [He found his reward in the happiness of preaching the gospel without charge, and in the feeling that as a steward he had not used his privileges to the full, and so was far from abusing them. Paul so loved those whom Christ called that he counted it a privilege to be permitted to serve them gratuitously. But such a course is not without danger to the church– 2Co 12:13]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

18. Then what is my reward? It is not simply for preaching the gospel, for no one deserves a reward for doing his duty, the reward being in the duty itself. In order that preaching the gospel, I shall render it free from charge, so as not to use my privilege in the gospel. You see here that there is a great premium in Heaven for those who preach the gospel without temporal support, on the Pauline plan of self-support. We are gratified to see hundreds and thousands in the present Holiness movement, preaching on the streets, in the missions and slums in the evening after their regular days work in their respective temporal employments, where God gives them their necessary material support and enables them to preach the gospel gratuitously, as Paul here certifies that he did. This is one of the most encouraging phenomena at the present day.

Fuente: William Godbey’s Commentary on the New Testament

Verse 18

Abuse not my power. Had he exercised his right to claim a support, it might have been an injury to the progress of the gospel.

Fuente: Abbott’s Illustrated New Testament

1Co 9:18. What then etc.? Since the threatened woe deprives the mere fact of my preaching of all merit, what service remains to me which God will reward? Am I shut out from the reward of 1Co 3:8; 1Co 3:14? This question must have a positive answer. For, evidently, Paul is not shut out from such reward. And the answer must be sought for, and is found, in that when preaching etc. That Paul of his own prompting refuses to use the privilege of maintenance given to him by Christ, is meritorious and will receive reward. His refusal to use-to-the-full, while preaching-the-Gospel, the right to maintenance, involving as it did much extra toil and prompted by a belief (1Co 9:12) that he would thus help forward the Gospel, was acceptable to God and will be followed by reward. This answer to the question is put in the form of a purpose: because the conduct which God will reward is a steadfast purpose directing Paul’s conduct.

This verse implies that to preach the Gospel without pay was Paul’s usual practice. Cp. 2Th 3:8 f; Act 20:34. And the wisdom of it is evident. He wished to make church finances as simple as possible, and to discourage the idle people (cp. 2Th 3:10 ff) who are ever ready to make gain of the piety of others. But Paul accepted (2Co 11:8 f: Php 4:16) gifts from churches at a distance. For such offerings were a noble mark of Christian character, were little liable to abuse and to accept them had no appearance of self-seeking.

Notice that certain actions will receive reward because of their spontaneousness; and that this is evidently looked upon here as meriting reward. But all our good actions are God’s work in us and gift to us. Even when they spring from our own free choice they are really a fruit of the Spirit (Gal 5:22) given to us by God. But they are none the less good actions: and God graciously recognizes His work in us as meriting reward.

Notice Paul’s wish to do something beyond that made almost compulsory by his circumstances and by Christ’s definite command. Much that is right loses its value and moral influence because other reasons besides loyalty to Christ move us to do it. The true test of fidelity is our conduct when we have no definite command and when we can do otherwise without serious and evident consequences. We may well be eager to do that for which there can be no conceivable motive except devotion to our Master.

We learn here that our own actions may be a ground of spiritual exultation. When we find ourselves actuated by motives which once were foreign to us but which our best judgment commends, and doing work which is evidently Christ’s work in us and a precursor of eternal reward, we are filled with a gratitude, joy, and confidence, which are truly an exultation in the Lord, 1Co 1:31.

Fuente: Beet’s Commentary on Selected Books of the New Testament

9:18 What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ {o} without charge, that I abuse not my power in the gospel.

(o) By taking nothing from those to whom I preach it.

Fuente: Geneva Bible Notes

Paul’s reward for preaching the gospel willingly was the privilege of preaching it without cost to his hearers. His highest pay was the privilege of preaching without pay. [Note: Morris, p. 137. See also Barrett, p. 210.] This choice may seem as though it was Paul’s decision rather than a reward from the Lord, but he viewed it as a privilege that came to him from the Lord (cf. 2Co 11:7-12).

Paul had all the rights of an apostle and was free to insist on them if he chose to do so. He also had the freedom not to insist on them. Relinquishing his right to support corresponds to giving up his right to eat in a pagan temple (1Co 8:13). In both cases it was the welfare of others that led him to forgo a legitimate right.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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