THE APOSTLE OF THE RECONCILIATION

There is evidently a parallel intended here between this passage and that of 1 Corinthians 3. By building

anything other than `God's building' upon the one foundation, the `temple of God is destroyed'. The temple of God

is destroyed if some of its members are `put away', or are induced to build (see edify above) that which is not in line

with His truth. The apostle concludes the chapter with the noble words:

`Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my

brother to offend' (8:13).

We can imagine that some would object to this attitude, and say that this was a weak yielding of liberties to the

scruples of ignorant and faltering believers. The apostle would now follow precept by practice. He gives his own

example to teach the Corinthians the spirit of Christ, who `pleased not Himself'. The sudden change, the vehement

questions concerning his apostleship with which chapter 9 opens would at first lead one to think that a new phase of

the epistle had been reached, but we shall find that his claim of equality with the other apostles, and his

unquestioned rights as an apostle, his right, for example, of being supported by the Corinthians, was only brought

forward to enforce the truth of chapter 8. If others could lay claim to temporal support from the Corinthians, then

most surely Paul could. Yet what does he say:

`Nevertheless, we have not used this right; but suffer all things, lest we should hinder the gospel of Christ ... the

Lord hath ordained that they which preach the gospel should live of the gospel. But I have used none of these

things ... I do not use to the full (A.V. abuse) my rights in the gospel' (9:12-18 Author's translation).

He was `free', yet for the sake of others he made himself the `slave' of all. He became a Jew to gain the Jews:

that meant the curtailing of many liberties. To those who were without law he became as without law. Here,

however, he has necessity to curb the tendency to licence that freedom always brings to the flesh, `being not without

law to God, but under law to Christ' (9:21). To the weak he became as weak. If they had scruples concerning the

sabbath, he would immediately give up the liberty which he possessed. If they had scruples concerning meats or

drinks, gladly would he forego them, `I am made all things to all men, that I might by all means save some' (9:22).

The theme appears again to change, for the chapter concludes with the reference to prize and crown. This is,

however, but another facet of the beautiful jewel of Christ's humility, for from 10:23 to 11:1 the theme reappears.

The connection between the highminded, yet loveless, abuse of `liberty' and the subject of the race and the crown

may not at first be seen. It is, however, very closely connected, as will appear when we examine the passage:

`Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain'

It is evident that there is a real connection between the prize and that spirit which ever places others first, for not

only is it prominent here, but it is most evident in Philippians. The great theme of the prize of Philippians is

introduced by the words:

`Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than

themselves ... Let this mind be in you, which was also in Christ Jesus ... Yea, and if I (Paul's example) be offered

upon the sacrifice and service of your faith, I joy, and rejoice with you all ... all seek their own, not the things

which are Jesus Christ's. But ye know the proof of him' (Timothy's example) (Phil. 2:3-22).

The subject is concluded by the words, `Let your moderation (yieldingness) be known to all men' (Phil. 4:5).

The selfish spirit manifested by the Corinthians would surely rob them of their crown. They would be `saved so as

through fire'. Another item which had a bearing upon the Corinthian church is indicated in 1 Corinthians 9:27 :

`But I keep under my body, and bring it into subjection: lest that by any means, when I have heralded to others, I

myself should be disqualified' (Author's translation).

The Corinthians were grossly ignorant concerning the truth as to the body. The excesses which they allowed in

their midst showed clearly that the body was master and not servant. If the reader has been used to the practice of

reading a daily chapter, he will probably have failed to realize the close connection which chapter 10 has with the

theme. The word `moreover' in 10:1 is the simple gar, meaning `for', and indicates the continuation of an argument.