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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 9:15–18.
Here he tells them that he had, notwithstanding, waived his privilege, and lays down his reason for doing it.
I.He tells them that he had neglected to claim his right in times past:
I have used none of these things, Co1 9:15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. From others he received a maintenance, but not from them, for some special reasons. Nor did he write this to make his claim now. Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel.
II.We have the reason assigned of his exercising this self-denial.
He would not have his glorying made void: It were better for his to die than that any man should make his glorying void, Co1 9:15. This glorying did imply nothing in it of boasting, or self-conceit, or catching at applause, but a high degree of satisfaction and comfort. It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life: Better were it for him to die than to have his glorying made void, than to have it justly said that he preferred his wages to his work. No, he was ready to deny himself for the sake of the gospel. Note, It is the glory of a minister to prefer the success of his ministry to his interest, and deny himself, that he may serve Christ, and save souls. Not that in so doing he does more than he ought; he is still acting within the bounds of the law of charity. But he acts upon truly noble principles, he brings much honour to God in so doing; and those that honour him he will honour. It is what God will approve and commend, what a man may value himself for and take comfort in, though he cannot make a merit of it before God.
III.He shows that this self-denial was more honourable in itself, and yielded him much more content and comfort, than his preaching did:
"Though I preach the gospel, I have nothing whereof to glory; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel, Co1 9:16. It is my charge, my business; it is the work for which I am constituted an apostle, Co1 1:17. This is a duty expressly bound upon me. It is not in any degree a matter of liberty. Necessity is upon me. I am false and unfaithful to my trust, I break a plain and express command, and woe be to me, if I do not preach the gospel." Those who are set apart to the office of the ministry have it in charge to preach the gospel. Woe be to them if they do not. From this none is excepted. But it is not given in charge to all, nor any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it. It is not said, "Woe be to him if he do not preach the gospel, and yet maintain himself." In this point he is more at liberty. It may be his duty to preach at some seasons, and under some circumstances, without receiving a maintenance for it; but he has, in the general, a right to it, and may expect it from those among whom he labours. When he renounces this right for the sake of the gospel and the souls of men, though he does not supererogate, yet he denies himself, waives his privilege and right; he does more than his charge and office in general, and at all times, obliges him to. Woe be to him if he do not preach the gospel; but it may sometimes be his duty to insist on his maintenance for so doing, and whenever he forbears to claim it he parts with his right, though a man may sometimes be bound to do so by the general duties of love to God and charity to men. Note, It is a high attainment in religion to renounce our own rights for the good of others; this will entitle to a peculiar reward from God. For,
IV.The apostle here informs us that doing our duty with a willing mind will meet with a gracious recompence from God:
If I do this thing, that is, either preach the gospel or take no maintenance, willingly, I have a reward. Indeed, it is willing service only that is capable of reward from God. It is not the bare doing of any duty, but the doing of it heartily (that is, willingly and cheerfully) that God has promised to reward. Leave the heart out of our duties, and God abhors them: they are but the carcasses, without the life and spirit, of religion. Those must preach willingly who would be accepted of God in this duty. They must make their business a pleasure, and not esteem it a drudgery. And those who, out of regard to the honour of God or good of souls, give up their claim to a maintenance, should do this duty willingly, if they would be accepted in it or rewarded for it. But whether the duty of the office be done willingly or with reluctance, whether the heart be in it or averse from it, all in office have a trust and charge from God, for which they must be accountable. Ministers have a dispensation of the gospel, or stewardship - oikonomia (Luk 16:2), committed to them. Note, Christ's willing servants shall not fail of a recompence, and that proportioned to their fidelity, zeal, and diligence; and his slothful and unwilling servants shall all be called to an account. Taking his name, and professing to do his business, will make men accountable at his bar. And how sad an account have slothful servants to give!
V.The apostle sums up the argument, by laying before them the encouraging hope he had of a large recompence for his remarkable self-denial:
What is my reward then? Co1 9:18. What is it I expect a recompence from God for? That when I preach the gospel I may make it without charge, that I abuse not my power in the gospel. Or, "not so to claim my rights as to make them destroy the great intentions and ends of my office, but renounce them for the sake of these." It is an abuse of power to employ it against the very ends for which it is given. And the apostle would never use his power, or privilege of being maintained by his ministry, so as to frustrate the ends of it, but would willingly and cheerfully deny himself for the honour of Christ and the interest of souls. That ministers who follows his example may have cheerful expectations of a full recompence.
Historical interpretation
Two Centuries of Reception
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What then shall I do, to whom the dispensation of the Word is committed? Although I am an “unprofitable servant,” I have, nevertheless, received from the Lord the commission “to distribute the measure of wheat to the master’s servants.”.
Surely it is better to merit a reward than to serve as a steward. Let us not be bound by the yoke of slavery, but let us serve in charity of spirit.
"For if I preach the Gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the Gospel! For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge, so as not to use to the full my right in the Gospel."
What sayest thou? tell me. "If thou preach the Gospel, it is nothing for thee to glory of, but it is, if thou make the Gospel of Christ without charge?" Is this therefore greater than that? By no means; but in another point of view it hath some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done beyond the commandment, have a great reward in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other; not in the very nature of the thing. For what is equal to preaching; since it maketh men vie even with the angels themselves. Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that. Wherefore he saith, explaining the same, what I just now mentioned:
"For if I do this of mine own will, I have a reward, but if not of mine own will, a stewardship is entrusted to me;" taking the words of mine own "will" and "not of mine own will," of its being committed or not committed to him. And thus we must understand the expression, "for necessity is laid upon me;" not as though he did aught of these things against his will, God forbid, but as though he were bound by the things commanded, and for contradistinction to the liberty in receiving before mentioned. Wherefore also Christ said to the disciples, "When ye have done all, say, We are unprofitable servants; for we have done that which was our duty to do."
"What then is my reward? That when I preach the Gospel, I may make the Gospel without charge." What then, tell me, hath Peter no reward? Nay, who can ever have so great an one as he? And what shall we say of the other Apostles? How then said he, "If I do this of mine own will I have a reward, but if not of mine own will, a stewardship is entrusted to me?" Seest thou here also his wisdom? For he said not, "But if not of mine own will," I have no reward, but, "a stewardship is committed unto me:" implying that even thus he hath a reward, but such as he obtains who hath performed what was commanded, not such as belongs to him who hath of his own resources been generous and exceeded the commandment.
"What then is the reward? That, when I preach the Gospel," saith he, "I may make the Gospel without charge, so as not to use to the full my right in the Gospel." See how throughout he uses the term "right," intimating this, as I have often observed; that neither are they who receive worthy of blame. But he added, "in the Gospel," partly to show the reasonableness of it, partly also to forbid our carrying the matter out into every case. For the teacher ought to receive, but not the mere drone also.
Up to now I am so far restored in that glory that I confess I am ignorant not only how near I come to it but even whether I shall come to it at all. It is true I am a dispenser of eternal salvation along with my other innumerable fellow servants. “For if I do this thing willingly, I have a reward.” To be a dispenser of that salvation by word and sacrament is not at all the same as to be a partaker of it. Letter , To Audax.
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Summary
In 1 Corinthians 9:17, the Apostle Paul articulates a profound distinction regarding his motivation for preaching the gospel: if he preaches willingly, especially by waiving his right to financial support, he anticipates a divine reward; however, if he preaches under compulsion, a divine stewardship or commission has nonetheless been entrusted to him. This verse encapsulates Paul's deep sense of vocational calling, highlighting the dual aspects of personal volition in service and the inescapable divine mandate that undergirds his apostolic ministry.
Context
Literary Context
1 Corinthians 9:17 is situated within Paul's extensive defense of his apostolic authority and his personal conduct, particularly his decision to forgo his legitimate right to financial support from the Corinthian church. In the preceding verses (1 Corinthians 9:1-14), Paul meticulously argues for the right of ministers of the gospel to receive material support, drawing parallels from Old Testament law, common societal practices, and the example of other apostles. He then shifts in 1 Corinthians 9:15 to declare his personal choice not to exercise this right, emphasizing his desire to preach the gospel without charge, lest he hinder its progress. The immediate context of 1 Corinthians 9:16 is crucial, where Paul states that preaching the gospel is a "necessity" laid upon him, and "woe is unto me if I preach not the gospel!" 1 Corinthians 9:17 then elaborates on the implications of this necessity, distinguishing between willing service that earns reward and compelled service that nonetheless fulfills a divine trust.
Historical & Cultural Context
The Corinthian church was a complex community grappling with various issues, including internal divisions, ethical dilemmas, and misunderstandings about spiritual gifts and apostolic authority. Paul's ministry in Corinth, like his ministry elsewhere, involved both preaching and working with his hands (e.g., tentmaking, Acts 18:3). This practice was unusual for a respected teacher or philosopher in the Greco-Roman world, where patronage and financial support from disciples were common. By choosing to work and not accept support, Paul aimed to remove any potential accusation that he was exploiting the Corinthians or that his message was motivated by personal gain. This decision was particularly relevant in a city like Corinth, known for its commercialism and diverse religious practices, some of which involved paid religious functionaries. Paul's stance was a counter-cultural demonstration of the gospel's inherent value and his selfless devotion to it.
Key Themes
1 Corinthians 9:17 contributes significantly to several key themes in 1 Corinthians and Paul's broader theology. Foremost is the theme of Christian liberty and its responsible exercise, as Paul demonstrates how he limits his own legitimate rights for the sake of the gospel (1 Corinthians 9:12). Closely related is self-sacrifice for the sake of the gospel, where personal comfort or advantage is set aside to advance God's kingdom. The verse also highlights the nature of divine calling and stewardship, emphasizing that ministry is not merely a profession but a sacred trust from God. Paul's discussion of "reward" introduces the theme of divine commendation for faithful service, distinct from salvation by grace, which encourages believers to serve with pure motives and a willing heart. These themes collectively underscore Paul's apostolic integrity and provide a model for all believers in their service to God.
Exposition and Analysis
Key Word Analysis
This term signifies acting voluntarily, by one's own free will, without compulsion or external pressure. In this context, Paul uses it to describe his deliberate choice to forgo his right to financial support, adding a layer of self-sacrifice to his already necessary preaching of the gospel. It implies a joyful and uncoerced disposition in service.
This word is the direct antonym of hekṓn, meaning unwillingly, reluctantly, or under compulsion. Paul uses it hypothetically to illustrate that even if his preaching were merely a fulfillment of an inescapable divine mandate, without the added element of personal, willing sacrifice, he would still be fulfilling a "dispensation" committed to him. It underscores the inescapable nature of his divine commission.
Derived from oikonomos (steward, manager of a household), oikonomía refers to the administration, management, or stewardship of an estate or household. In a theological sense, it denotes a divine commission, a trust, or a sacred responsibility committed to someone. For Paul, it signifies that he has been entrusted by God with the sacred task of proclaiming the gospel, making him a steward of God's divine plan.
Verse Breakdown
"For if I do this thing willingly, I have a reward"
Paul posits a conditional statement. "This thing" refers to his preaching of the gospel, specifically his choice to do so without exercising his right to support, as elaborated in the preceding verses. If his service is characterized by a willing, self-sacrificial spirit beyond mere obligation, he anticipates receiving a "reward." This reward is not salvation, but a commendation or special blessing from God for faithful and devoted service, motivated by love and generosity rather than necessity or personal gain.
"but if against my will, a dispensation [of the gospel] is committed unto me"
This clause presents the contrasting scenario. Even if Paul were to preach "against his will"—meaning, if he were merely fulfilling a divine obligation without the added layer of willing sacrifice—he would still be fulfilling a "dispensation" (stewardship) that has been "committed unto" him. This emphasizes the inescapable, divinely imposed nature of his calling. The gospel is a sacred trust, an administration of God's truth, that has been divinely entrusted to him, regardless of his personal disposition or desire for reward.
Literary Devices
The primary literary device employed in 1 Corinthians 9:17 is Antithesis or Contrast. Paul sets up a clear opposition between "willingly" (hekṓn) and "against my will" (ákōn), highlighting two distinct motivations or modes of service. This contrast serves to emphasize the superior value and resulting "reward" associated with willing, self-sacrificial service, even while acknowledging the fundamental necessity of fulfilling a divine "dispensation" regardless of personal inclination. This rhetorical strategy allows Paul to underscore the depth of his commitment and the purity of his motives in preaching the gospel.
Theological and Thematic Connections
1 Corinthians 9:17 profoundly connects to the biblical theology of stewardship, divine calling, and the nature of reward in God's kingdom. Paul views his apostleship not as a personal achievement but as a sacred trust, a "dispensation" or management of God's truth. This concept of stewardship extends to all believers, who are entrusted with various gifts, resources, and opportunities to serve God's purposes. The verse also distinguishes between the compulsion of a divine calling (which must be obeyed) and the added dimension of willing, joyful, and self-sacrificial service, which garners a special reward. This reward is not earned merit for salvation, but a divine recognition and blessing for faithfulness and purity of motive in ministry, highlighting God's delight in cheerful and voluntary service.
Reflection and Application
1 Corinthians 9:17 offers profound insights for every believer, regardless of their specific role in the church. It challenges us to examine the deepest motivations behind our service to God. Are we serving out of a genuine, willing heart, eager to honor God and advance His kingdom, even when it requires personal sacrifice? Or is our service primarily driven by a sense of duty, obligation, or even reluctance? While fulfilling our duties is essential, God delights in cheerful givers and willing servants, and there is a special reward for those who serve with pure motives and a spirit of generosity that goes beyond mere necessity. Furthermore, the verse reminds us that every Christian has been entrusted with a "dispensation" – a unique calling, spiritual gifts, and responsibilities within God's grand plan. Recognizing this divine trust should inspire us to faithfulness, knowing that we are stewards of something infinitely valuable, and our faithfulness in this stewardship is what truly matters in God's eyes.
Questions for Reflection
FAQ
What kind of "reward" is Paul referring to in this verse?
The "reward" Paul speaks of is not salvation, which is a free gift of God's grace received through faith (Ephesians 2:8-9). Instead, it refers to a divine commendation, a special blessing, or an eternal recognition from God for faithful, willing, and self-sacrificial service. It's a reward for the quality and motivation of one's work for the Lord, often understood as a spiritual crown or increased capacity for joy and service in God's presence (1 Corinthians 3:12-15).
What does Paul mean by preaching "against my will"?
When Paul says "against my will," he doesn't mean he literally hates preaching or is forced into it by external human pressure. Rather, he is contrasting his willing, self-sacrificial service (forgoing his rights) with the sheer, inescapable divine compulsion of his apostolic calling. In 1 Corinthians 9:16, he declares, "necessity is laid upon me; yes, woe is unto me, if I preach not the gospel!" This "woe" implies a divine judgment or negative consequence if he were to neglect his fundamental commission. So, "against my will" describes a hypothetical scenario where he might only fulfill the bare minimum of his divine mandate, without the added layer of joyful, voluntary sacrifice that earns a special reward. It underscores the profound and unavoidable nature of his calling.
What is a "dispensation" in this context?
The Greek word translated "dispensation" is oikonomía (οἰκονομία), which literally means "household management" or "stewardship." In this context, it signifies a sacred trust, a divine commission, or an administration of God's gospel that has been entrusted to Paul. He is a steward, a manager, of God's truth and plan of salvation. This implies immense responsibility and accountability. It's not merely a job but a divine mandate, a sacred charge from God that he is obligated to faithfully carry out, regardless of his personal preferences or whether he receives earthly support. This concept is central to Paul's understanding of his ministry, as seen in Ephesians 3:2.
Christ-Centered Fulfillment
1 Corinthians 9:17, while speaking of Paul's personal ministry, finds its ultimate and perfect fulfillment in Jesus Christ. Paul's distinction between willing service for reward and compelled stewardship points to Christ, who perfectly embodied both. Jesus's entire earthly ministry was the ultimate "dispensation" or stewardship of God's redemptive plan, a sacred trust committed to Him by the Father (John 17:4). Yet, far from being "against His will," Christ's obedience was profoundly willing and joyful. He declared, "My food is to do the will of Him who sent Me, and to finish His work" (John 4:34). His ultimate act of service, the crucifixion, was a willing sacrifice, motivated by love for the Father and for humanity, not by compulsion (Philippians 2:5-8). He laid down His life voluntarily, knowing He had the power to take it up again (John 10:17-18). Thus, Christ is the supreme example of one who perfectly fulfilled His divine commission with absolute willingness, thereby earning the ultimate "reward" of exaltation and a name above every name (Philippians 2:9-11). Paul's own willing service, though imperfect, reflects the perfect pattern set by his Lord.