The apostle was exposed to the accusations of false teachers, who asserted
that he carried on his evangelisation and his labours from interested
motives, and that he took the property of Christians, availing himself of
their devotedness. He speaks therefore of his ministry. He declares openly
that he is an apostle, an eye-witness of the glory of Christ, having seen
the Lord. Moreover, if he was not an apostle to others, doubtless he was to
the Corinthians, for he had been the means of their conversion. Now the
will of the Lord was that they who preached the gospel should live of the
gospel. He had a right to take with him a sister as his wife, even as Peter
did, and the brethren of the Lord. Nevertheless he had not used this right.
Obliged by the call of the Lord to preach the gospel, woe unto him if he
failed to do it! His glory was to do it gratuitously, so as to take away
all occasion from those who sought it. For, being free from all, he had
made himself the servant of all, that he might win as many as he could.
Observe that this was in his service; it was not accommodating himself to
the world, in order to escape the offence of the cross. He put this plainly
forward (chap. 2:2); but in preaching it, he adapted himself to the
religious capacity and to the modes of thought belonging to the one and to
the other, in order to gain access for the truth into their minds; and he
did the same in his manner of conduct among them. It was the power of
charity which denied itself in all things, in order to be the servant of
all, and not the selfishness which indulged itself under the pretence of
gaining others. He did so in every respect for the sake of the gospel,
desiring, as he said, to be a partaker with it, for he personifies it as
doing the work of God's love in the world.
It was thus they should run; and, in order to run thus, one must deny
oneself. In this way the apostle acted. He did not run with uncertain
steps, as one who did not see the true end, or who did not pursue it
seriously as a known thing. He knew well what he was pursuing, and he
pursued it really, evidently, according to its nature. Every one could
judge by his walk. He did not trifle as a man who beats the air-easy
prowess. In seeking that which was holy and glorious, he knew the
difficulties he resisted in the personal conflict with the evil that sought
to obstruct his victory. As a vigorous wrestler, he kept under his body,
which would have hindered him. There was reality in his pursuit of heaven:
he would tolerate nothing that opposed it. Preaching to others was not all.
He might do that, and it might be, as regards himself, labour in vain; he
might lose everything-be rejected afterwards himself, if not personally a
Christian. He was a Christian first of all, then a preacher, and a good
preacher, because he was a Christian first. Thus, also (for the beginning
of chapter 10 connects itself with the close of chapter 9), others might
makes a profession, partake of the initiatory and other ordinances, as he
might be a preacher, and after all not be owned of God. This warning is a
testimony to the condition to which, in part at least, the assembly of God
was already reduced: a warning always useful, but which supposes that those
who bear the name of Christian, and have partaken of the ordinances of the
church, no longer inspire that confidence which would receive them without
question as the true sheep of Christ. The passage distinguishes between
participation in christian ordinances and the possession of salvation: a
distinction always true, but which it is not necessary to make when
christian life is bright in those who have part in the outward privileges
of the assembly.
