(15) But I.--Again, after the assertion of the right, we have the statement that though he had vindicated the right by the highest and unquestionable authority of Christ Himself, the Apostle had not seen fit to avail himself of it.

Neither have I written these things.--Better, neither am I writing. The Apostle in these words carefully guards against the possibility of their taking these arguments used here as an indication of any intention on his part to give up now the independent position which he had hitherto assumed.

It were better for me to die.--The meaning of these words is evidently that the Apostle would rather die than make void his right to boast or glory in his unremunerated work in the Church--which would be the case if he now or ever condescended to receive, as others did, any support from them. There is, however, a great variety of readings as to the actual mode of expression of this thought. One suggestion is that the words may read thus:--"It were better for me to die than (receive reward from you); no man shall make my ground of boasting void." Another is; "It were better for me to die, rather than any one should make my ground of boasting void." There is great weight in favour of both of these readings. The following have also been suggested as possible readings of the passage:--"It were better for me to die than that my ground of boasting should die; no one shall make it void;" and "It were better for me to die than that my ground of boasting ----; no man shall make it void." In this last case the Apostle pauses in the middle of his impassioned declaration, and leaves the sentence unfinished, as he flings aside the thought that his ground of boasting could be removed, and exclaims earnestly and emphatically, "No man shall make it void." Perhaps, on the whole, especially having regard to the character of the writer, this last rendering is most likely to be the true one. In any case, the general drift and meaning of the passage is the same. The Apostle would rather die than lose his ground of boasting, and he boldly asserts his determination to let no one deprive him of it.

Verses 15-23. - Self denying ordinance of St. Paul. Verse 15. - I have used none of these things. None of the forms of right which I might claim from these many sanctions. He is appealing to his own abandonment of a right to encourage them to waive, if need required, the claims of their Christian liberty. His object in waiving his plain right was that he might give no handle to any who might desire to accuse him of interested motives (1 Corinthians 9:4; Galatians 6:6, etc.). Have I written; rather, do I write; the epistolary aorist. That it should be so done unto me. Do not take my argument as a hint to you that you have neglected your duty of maintaining me, and have even seen me suffer without offering me your assistance. Better for me to die. Not "to die of hunger," as Chrysostom supposes, but generally, "I should prefer death to the loss of my independence of attitude towards my converts." Than that any man should make my glorying void. The Greek is remarkable. Literally it is, than my ground of boasting - that any one should render it void. Another reading is, better for me to die than - no one shall render void my ground of boasting.

9:15-23 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.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.