Commentary on 1 Corinthians
Lecture 4. All for the sake of the Gospel
9:19 For whereas I was free as to all, I made myself the servant of all, that I might gain the more. [n. 490]
9:20 And I became to the Jews a Jew, that I might gain the Jews: to them that are under the law, as if I were under the law (whereas I myself was not under the law), that I might gain them that were under the law. [n. 492]
9:21 To them that were without the law, as if I were without the law (whereas I was not without the law of God, but was in the law of Christ), that I might gain them that were without the law. [n. 494]
9:22 To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all. [n. 496]
9:23 And I do all things for the Gospel’s sake, that I may be made a partaker thereof. [n. 497]
490. He shows above that he does not wish to accept living expenses, and this because of his intention of a prize; here he shows that he did the same out of love of the Gospel. For first he says that he has made himself servant of all; second, that he has striven to temper himself to all men, at and I became to the Jews; third, he submits the reason why he did it, at and I do all things for the Gospel’s sake.
491. In the first he develops three commendable aspects to slavery: which are commonality, liberality, and usefulness. Therefore, he serves freely or generously, at whereas I was free; to all in common, at I made myself the servant of all; usefully, at that I might gain the more.
Therefore he says, for whereas I was, as though he said: without charge I set forth the Gospel, for I have also done a greater thing, which is that although I was free as to all, that is, deserving of nothing in merits, I made myself the servant of all, bringing myself to the level of all by lowliness, and by establishing myself like a debtor: ourselves your servants through Jesus (2 Cor 4:5). And this so that I might gain the more; that is, I would make my gain of preaching and servitude. For he was not asking for things, but for souls. I do not seek your belongings, but yourselves (2 Cor 12:14).
For if it is commendable to serve in temporal things, for the sake of temporal gain, how much more is it to serve in spiritual things, for the sake of spiritual gain?
492. Next, when he says and I became to the Jews, here he shows that he strove to make himself of the same stuff as everyone else.
First he says that he mingled himself with those not yet converted; second, with those also who had converted, at to the weak I became weak; third, commonly to all the world, at I became all things to all men. As to the first, he says first that he made himself one with Jews; second, with Samaritans, at and to them that are under the law; third, with the Gentiles, at to them that were without the law.
493. In the first, he first deals with the fact of becoming one of them; second, the reason for becoming one of them, at so that I might gain the Jews.
Therefore he says, and I became to the Jews, a Jew, that is by observing certain legalities, like in the separation of foods, and in the circumcision of Timothy (Acts 16:3), in the purification called for by the law (Acts 21:24).
But this can be understood two ways. In one way, according to Jerome, I became to the Jews a Jew, by the dispensation of pretense. For he was pretending to observe certain legalities, which, however, he was not observing. In another way, according to Augustine, I became a Jew. For he truly condescended to them in his observation of certain legalities because of his faithful compassion; and he did this so that he might gain the Jews for Christ, that is, to convert them to the faith of Christ.
494. Next, when he says, and to them that are under the law, here he says that he made himself one of the Samaritans.
Three things are noted about this. First, his shrewdness in the fact that he made himself one of them; second, his freedom in the fact that he was not under the law; and third, his usefulness in the fact that it was paying off.
Therefore he says: I am even to them that are under the law of Moses, that is, Samaritans, who are not Jews but Assyrians, who were brought back to inhabit the land of Israel (2 Kgs 17:24). Those people were also under the law of Moses, for they received only the five books of Moses. Therefore to them, I became. . . as if I were under the law, namely by endorsing the law, and from it teaching Christ, whereas I myself was not under the law, according to the observance of the letter, or in a servile way, because the law is not made for the just man (1 Tim 1:9). And therefore I did this so that them that were under the law, namely, those Samaritans, I might gain, by converting them to the faith of Christ.
495. Next, when he says to them that were without the law, here he is saying that he made himself one of the gentiles.
First he deals with his own conformity; second, the truth of his faith, at whereas I was not without the law; third, the uprightness of his intention, at that I might gain.
And this is: and I became. . . to them that are without the law, that is, the gentiles: the gentiles who have not the law (Rom 2:14), as if I were without the law, that is, by agreeing with their arguments, and the good positions of their philosophers, as is clear in Acts 17; whereas I was not without the law: I serve the law of God with my mind (Rom 7:25). But I was in the law, not the Jewish one, but the law of Christ, who is God, but not Moses. Concerning this, it is said: carry each other’s burdens, and so you shall fulfill the law of Christ (Gal 6:2). And this therefore I did so that I might gain them who were without the law, by converting gentiles to the faith. O happy zealous lover. Gregory says: there is no sacrifice as great as zeal for souls.
496. Next, when he says to the weak I became weak, he shows that he made himself one of those already converted. There he sets forth first the good way; second, the due end, at that I might gain the weak.
Therefore he says to the weak in faith I also became weak by abstaining from things that were allowed. Who is weak and I am not weak? (2 Cor 11:29) In this way works a good doctor, who eats the food of the sick, so that he can provoke them to eat, and so heal them. And I did this so that I might gain the weak, by strengthening them in faith.
And in sum, I became all things to all men, as though I were of all groups. Therefore it is said below: as I also in all things please all men (1 Cor 10:33). And this, that I might save all. In the priestly robe that Aaron had, the whole world was pictured (Wis 18:24). And Eliseus shrunk himself down to the size of a child, so that he could bring him back to life (2 Kgs 4:34).
And because, according to Boethius, every difference is discordant, indeed likeness must be sought; therefore, spiritual men, except for those observing a religious rule of life, should conform themselves to all others.
497. Next, when he says I do all things for the Gospel’s sake, he shows that he has striven to make himself one with all men; here he puts forth his reason why he did it, and this is two-fold: one on the part of the Gospel, so that it would have a free course; and the other on his own part, so that he might obtain the promised prize, at that I may be made a partaker.
And this is what he says at I do all things for the Gospel’s sake, without impediment to his preaching, that I may be made a partaker thereof, that is, of the promises that are contained in it: he who shall do and teach, he shall be called great in the kingdom of heaven (Matt 5:19).
Lecture 5
Run that you may obtain
9:24 Know you not that they that run in the race, all run indeed, but one receives the prize. So run that you may obtain. [n. 498]
9:25 And every one that strives for the mastery refrains himself from all things. And these indeed that they may receive a corruptible crown: but we an incorruptible one. [n. 501]
9:26 I therefore so run, not as at an uncertainty: I so fight, not as one beating the air. [n. 502]
9:27 But I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway. [n. 505]
498. Above he showed that he planned to abstain from living expenses, first because of his intention of the prize, second because of his love of the Gospel, and here, third, because of the facilitating of his race and his struggle.
First then he shows that one must run in the race unencumbered; second, that in a similar way one must compete unencumbered in the contest, at and every one that strives for the mastery; third, that he himself is doing both, at I therefore so run.
499. In the first point, he first sets forth the example of runners unencumbered; second, he advises them to run like that, at so run. In the first part, he refers first to the training for running; second, to what the runners all share, at all run indeed; third, to what distinguishes those who win, at but one receives the prize.
In the first example, the condition of wayfarers is described; in the second, the great number of those who are called; in the third example, the small number of those chosen. Many are called but few are chosen (Matt 20:16).
Now he describes the condition of wayfarers by three things. By certitude, where he asks, know you not; by briefness, when he adds, in the race; and by labor, where he includes, they run.
500. Therefore, he says know you not, which is continued in three ways. First, as if he said it this way: correctly do I abstain from consuming my means of living, so that I might be made a partaker. For if I did not abstain from things contrary to the Gospel, I would not be a partaker. For know you not, that they that run in the race, all run indeed, but one receives the prize.
Or as follows: know you not that I do this, so that I might be made a partaker of the Gospel? And yes, I can be a partaker. For the prize of the Gospel is not like the award for the race, because in the latter only one receives the award, but in the former all can receive it.