Chapter 9

1 He sheweth his liberty, 7 and that the minister ought to live by the gospel: 15yet that himself hath of his own accord abstained, 18 to be either chargeable unto them, 22 or offensive unto any, in matters indifferent. 24 Our life is like unto a race.

1. Apostle. This chapter superficially considered may have the appearance of a digression from the main trend of thought dwelt upon in the preceding chapter. However, it is a continuation of the theme of that chapter, especially of v. 13. Paul illustrates his willingness to forgo his rights for the sake of others, by showing what he has forgone of his rightful claims as an apostle. Furthermore, his claim to being an apostle had been challenged (v. 3). He proceeds to state the proofs of his apostleship. The statement of his right to be recognized as an apostle constitutes one of the most beautiful, elevated, and ennobling accounts to be found anywhere concerning the virtue of self-denial and the principles that ought to motivate the minister of the gospel. One who is filled with the spirit of Christ is willing to do anything and be anything in order to advance the interests of the kingdom of God.

Am I not free? Textual evidence favors (cf. p. 10) reversing the order of the first two questions. Placing the question “Am I not free?” first makes the connection between this verse and what has preceded it in ch. 8 more definite. It is as though Paul said: “I am asking you to give up your freedom, and to refrain from using it arbitrarily. I ask you to consider the spiritual condition of your weaker brethren, and to control your liberty accordingly. Am I not doing the same? I have certain privileges as an apostle of which I am not taking advantage, lest by so doing I should hinder some from making proper progress in the Christian path.” The construction of the questions in this verse shows that they all expect an affirmative answer.

Seen Jesus Christ. One objection to Paul’s claim to apostleship was that Paul had not been a companion of Christ while Christ was on earth. Jesus called the apostles His witnesses (see Acts 1:8). It is true that Paul had not been a companion of the Lord prior to His death, but he saw Him after His resurrection, and thus could claim inclusion in the company of the apostles (see Acts 9:3–5; see on 1 Cor. 15:8). It is worth noting that Paul frequently supported his claim to being an apostle by reference to his vision of the Lord (see Acts 22:14, 15; 26:16; 1 Cor. 15:8, 9).

My work. The apostle refers to the fact that the very ones who were raising objections to his being an apostle had been converted to the Lord under his ministry. He offers this as proof that Jesus recognized him as an apostle and blessed him in that work. It is unreasonable to think that God would so bless an impostor; therefore the establishment of the church at Corinth under Paul’s ministry was a witness to his apostleship. A minister may properly point to the blessing that attends his work of preaching the gospel as proof of the fact that he is called of God to the ministry of the Word (see Matt. 7:16, 20).

In the Lord. Paul admits that all that had been done by him had been accomplished by the power supplied by the Lord. He knew that of himself he could do nothing (cf. John 15:5). All his power and wisdom came from the Lord, who had called him to the apostolic office (Rom. 1:1; 1 Cor. 1:1; 1 Tim. 2:7; 2 Tim. 1:1; Titus 1:1). This complete submission to the will of God and intelligent acknowledgment of the inability of a man to do anything in his own strength, is the first and most important factor in the making of a successful minister of the gospel.

2. Unto others. That is, others not at Corinth, who had not been converted under Paul’s ministry. These might doubt that Paul had been sent of God to preach the goespel, but surely his brethren at Corinth could not entertain any such doubt. He had worked among them for a long time, and they had had abundant opportunity to become acquainted with him and to see how successful his efforts had been. They had more than sufficient evidence that he had been sent to do a great work for God.

Seal. That is, the certificate of authentication. Paul emphatically declares that the existence of the church members in Corinth, the very ones who were indulging in doubt about his right to be called an apostle, was absolute confirmation of his claim that he was an apostle. Their conversion could not have been brought about by man. It was the work of God. It was evidence that God was with His servant and had indeed sent him.

God uses His servants as a skilled artisan uses his tools. They are the means in His hands for accomplishing His purposes among men. As the carpenter uses various tools in the making of a piece of beautiful furniture, and the finished article is recognized as a product of his hand, so the Lord uses His workers on earth to fashion into trophies of His grace, men and women lost in sin. The carpenter knows his own tools and uses them skillfully; so the Lord knows His servants, and under His leadership they are empowered to win men for the kingdom. This success in winning men for the Lord indicates His acceptance of their service, and establishes their status as His witnesses.

3. Answer. Gr. apologia, “apology,” “defense.” This is a legal term that was applied to a speech in defense of one who was on trial (see Acts 25:16; Phil. 1:7, 17; 2 Tim. 4:16). Here the word means Paul’s answer to those who sat in judgment upon his claim that he was an apostle. Fully realizing that it was by divine power that he had laid the foundations of the Corinthian church, Paul pointed to the believers themselves as the seal, or solemn confirmation, of his apostleship, his defense against all opponents.

Examine. Gr. anakrinoµ, like apologia, a legal term applied to judges in courts, those who sit in judgment, and investigate and decide questions brought before them (see Luke 23:14; Acts 4:9; 24:8).

This. Commentators disagree as to whether the pronoun refers to what precedes (vs. 1, 2) or to what follows. Perhaps the lengthier discussion of the succeeding verses is more suitably introduced by this statement than the foregoing two verses are summarized by it. In that event, that which follows constitutes the defense that Paul presents to those who presumed to question his authority as an apostle. In vs. 4–6 he sets out the main objections that had been raised, and in the following verses shows that they are of no force.

4. Power. Gr. exousia, “right,” “authority.” Paul claims all the rights and privileges that any other apostle had.

To eat and to drink. It might be inferred from what has been written in ch. 8 that Paul was referring to his right to eat food offered to idols if he so desired, but the context does not support this view (see vs. 2, 3, 6, 7). He is dealing with the question of his right, as an apostle, to receive his support from the churches to which he ministered. Paul’s claim that he, in common with all other gospel workers who give their lives to the ministry of the Word of God, has the right to be maintained by the churches, is based on very reasonable foundations as he proceeds to show (vs. 7–14).

The argument that Paul appears to be answering is this: Paul and his associate, Barnabas, worked with their hands to provide for themselves (Acts 18:3, 6). Other religious preachers and teachers claimed their maintenance from those to whom they ministered. This being so, it might look as though Paul realized that he and Barnabas had no claim to support by the church members because they knew that they were not apostles! To this reasoning Paul replied that although he admittedly worked with his hands, the inference made from this fact was wrong. It was not because he had no right to be supported, and not because he had no such claim, but because he knew that it would be for the spiritual good of the church for him not to enforce this claim.

5. A sister. That is, a Christian woman, one who is a member of the church (see Rom. 16:1; 1 Cor. 7:15; James 2:15).

Wife. The phrase “a sister, a wife” should probably be connected as follows: “a sister as wife.” Like her husband, such a person would have the right to be maintained by the church. Paul here seems to be saying: “Do we not have the right to take a wife, who is a fellow believer, and travel with her at your expense, as the other apostles do?” Some have thought that a “sister” did not refer to a wife, but to a female attendant, who could minister to the apostles’ needs in the same way that certain women ministered to Christ (see Luke 10:38–42). But the reference to Peter, who was married (see Matt. 8:14; Mark 1:30), shows that wives are referred to.

As other apostles. This indicates that it was the general practice for the apostles to be married. There may have been several reasons why the apostles were accompanied on their journeys by their wives. In Oriental countries it is not easy for men to have an audience with women for the purpose of instructing them in religion, but the wives of the apostles could easily make such contacts. Thus it would be a great advantage for the apostles to have their wives with them to help them along domestic lines, as well as to care for them in times of sickness and persecution. Paul preferred the unmarried state for his own work (see on ch. 7:7), and there are, indeed, cases where a man may be able to do more acceptable work when unencumbered with a family. But there is definitely no Biblical ground for the enforcement of celibacy upon the ministry.

Brethren of the Lord. See on Matt. 12:46. At the beginning of Christ’s ministry His brothers did not believe in Him (see on John 7:3–5). Apparently they changed their attitude later, and were numbered among the preachers of the gospel. It is also evident from this statement that they were married and took their wives with them, at least on some of their travels. See on Acts 1:14.

Cephas. That is, Peter (see on Matt. 4:18; 16:18; Mark 3:16; 1 Cor. 1:12). For the fact that Peter was married see Matt. 8:14; Mark 1:30. Seeing that the apostle Peter, by his own act, gave his approval to the marriage of the clergy, it is strange that the one who claims to be his successor should forbid the clergy to marry!

6. Barnabas. Barnabas was a landowner of the island of Cyprus, who united with the church in Jerusalem, sharing his wealth with the poorer believers (Acts 4:36, 37). Later he was sent to look after the growing interests in Antioch (Acts 11:22). Feeling the need of additional help, he secured the services of Paul (Acts 11:25, 26). Later he joined Paul on his First Missionary Journey (Acts 13:1–4). After that journey their partnership in the work was suspended when they disagreed over the question of taking John Mark with them on the second journey (see Acts 15:36–39). This is the first mention by Paul of Barnabas since their separation several years before this epistle to the Corinthians was written.

Power to forbear working. The form of the question in Greek suggests a strong affirmation that Paul and Barnabas had such power, or right, to refrain from working for their own support if they chose so to do. After his conversion Paul had but one desire in life, to witness for Christ and persuade men to accept Him as their Saviour (see 1 Cor. 9:16; 2 Cor. 5:11; Phil. 3:13, 14). He was constantly on the alert to avoid anything that might serve to prevent men from believing his message (see Rom. 9:1–3; 10:1; 14:16, 19–21; 1 Cor. 8:13; 9:22, 23). The heathen people were suspicious of strangers who came among them, so the apostle determined not to give them cause to accuse him of coming among them as a religious teacher in order to obtain his support from them.

Paul’s missionary footsteps seem to have been dogged by some persons who were continually trying to give him trouble, destroy his authority, and hinder his work (see Acts 13:45, 50; 14:2, 19; 17:5; Gal. 2:4; 3:1; 5:12). These individuals were, in part, Jewish Christian teachers who believed that the law of Moses was binding upon Christians, and who tried to press their doctrine on the churches established by Paul and Barnabas, thus raising doubts regarding Paul. Apparently unable to find any real ground for complaint against him, they represented his refusal to accept his support from the Corinthian believers as evidence that he was not a true apostle of Christ. See on 2 Cor. 11:22.

The gospel minister, wherever he works, must be on guard at all times against the danger of doing or saying anything that might prove to be a cause of offense to those for whom he is working. This requires a willingness to abandon one’s legitimate rights and privileges, if need be, for the good of others.

7. Goeth a warfare. Gr. strateuoµ, “to serve as a soldier,” in times of either war or peace. The expression is used of military service in general. The soldier devotes his life to military service on behalf of his own people and land. It is his duty to guard the interests of those employing him as a soldier, even by giving his life if necessary. But the soldier rightfully expects those who enlist him to provide for all his needs, thus leaving him entirely free to devote his energies to the work entrusted to him. As it is right for the worldly soldier to receive his pay from those who employ him, so it is right for the minister of the gospel to look for support to those to whom he ministers. This is the first illustration.

Charges. Gr. opsoµnion, “army rations,” “stipend,” “allowances,” “wages.” Anciently it was customary to pay soldiers partly in rations of meat, grain, or fruit. Soldiers did not expect to be obliged to secure their own food; that was the responsibility of those who enlisted them. In the same way the gospel worker should not be under the necessity of devoting his time and energy to obtaining his own food and other necessities.

Vineyard. The second illustration is taken from the realm of agriculture. The man who plants a vineyard does not expect that his labor will be in vain; he looks forward to enjoying the fruit of the vineyard. In the same way the minister gives his time, labor, and talents to the establishment of the church, which is God’s vineyard, and it is right that he should receive his support from it (see Ps. 80:8, 9; Isa. 5:1–4; 27:2, 3).

Flock. The third illustration strengthens the point of the preceding two. Perhaps the figure of the church of God as a flock of sheep (John 10:7–9, 11; Heb. 13:20), and the minister as a shepherd (Eph. 4:11; here “pastors” means, literally, “shepherds”), was in Paul’s mind in his choice of the illustration.

An important lesson that is taught by this divine plan for the support of the ministry should not be overlooked. The natural heart is extremely selfish; man is continually striving to accumulate material wealth. The arrangement whereby the church supports those who minister to it in spiritual things helps the members to overcome the natural tendency of the heart toward selfishness. It also provides a way to give practical expression to their appreciation of the efforts put forth on their behalf by the minister. Even more important, it is a means of expressing their gratitude to God for His love and care for them, which is manifested through the services of His appointed ministers.

8. As a man. The form of the question in Greek expects a negative answer. Was this plan for the support of the ministry merely human opinion? There were probably those who argued this and who claimed that there was no scriptural support for the plan.

Saith not the law. The law of God, whether contained in the Ten Commandments or in the rules and regulations referred to as the law of Moses, was regarded with great respect by the Jews and by the Jewish part of the Christian church. When arguing with Jews, Paul was accustomed to prove his points from the OT. In v. 7 he had demonstrated by human reasoning that it is equitable that the church should support the ministers of the gospel. Now he proves from OT illustrations that the same principle was recognized and acted upon during the days of ancient Israel.

9. Law of Moses. For a definition of this law see on Luke 2:22; 24:44; Acts 15:5.

Muzzle. The quotation is from Deut. 25:4. This binding of the mouth of the ox was done either by passing straps around the mouth or by placing a small basket over the mouth, fastened by straps to the animal’s horns, so that the ox could breathe without difficulty but could not eat. The law permitting the oxen to eat the grain as they walked round and round over it in order to thresh it showed God’s consideration for domestic animals. It is generally regarded as a humane provision for working animals, but this verse suggests that there is a deeper meaning than mere kindness to animals.

Doth God. The form in which this question is expressed in the Greek calls for a negative answer. However, we must not conclude from this that Paul disallowed a literal interpretation of the verse. God does care for the oxen. Paul is emphasizing the fact that this humanitarian regulation that permitted the ox to eat of the grain that he was threshing contains a principle that has a universal application. Those who work have the right to be supported by the fruits of their toil (1 Cor. 9:7; 2 Thess. 3:10). This wise and just arrangement has been greatly perverted by man under the control of Satan. Millions of laborers have not received adequate compensation for their work. Their fair share of the fruits of their own efforts has not been given to them. God is aware of this gross injustice and has assured His faithful people that in His kingdom of eternal glory all will enjoy the fruits of their labor (see Isa. 65:21, 22).

10. Altogether. Gr. pantoµs, “certainly,” “assuredly,” “at all events,” “without a doubt.” However, Paul does not deny the literal application of the law (see on v. 9). He is simply making such a wide application of the principle that in comparison with the extent of the application the literal interpretation is, as it were, insignificant.

Our sakes. Paul now makes definite application of this law to those who are called by God to proclaim the gospel. It might be asked, in what sense was this regulation given for the sake of the ministry? The reply shows that it is God’s plan that all who honestly toil may rightfully hope for reward. Not that the reward is the great objective in the case of the gospel worker; he preaches because, like Paul, he cannot do otherwise (see v. 16). But the Lord demonstrates His kind consideration for His workers. Although the true minister of the gospel is under deep compulsion to labor for the salvation of his fellow men, he is not expected to do so without hope of compensation, in the form of both material support and future joy (see Jer. 20:9; 2 Cor. 1:14; 1 Thess. 2:19, 20).

Plow in hope. He who engages in tilling the soil should be inspired to put forth his utmost efforts. In order to accomplish this, he ought to have the justifiable hope and expectation that his industry and diligence will be crowned with success. He should labor with the confident assurance that he will be permitted to enjoy the fruits of his labors. One who is obliged to work without this inspiring hope is greatly handicapped and is not likely to be able to put forth his maximum effort. How can one who has no assurance of receiving an adequate compensation manifest great interest in his labor? How can he be expected to devote himself unselfishly and untiringly to the task committed to him? How can his mind be free from anxiety as he considers the needs of his family? If such is the case with him who is engaged in the work of the world, is it not also true of him who labors in the Lord’s vineyard?

Partaker of his hope. Textual evidence favors (cf. p. 10) the reading “in hope of sharing.” God, in the plan of salvation, uses many instrumentalities for the accomplishment of His purposes. As in agriculture one man may prepare the soil and another reap the harvest, so in the great work of winning souls for the kingdom of God, the Holy Spirit may use one person to sow the gospel seed in the heart of a seeker after truth, and another to lead that person through the water of baptism into the church (see ch. 3:6, 7). Whatever part a worker may have in the conversion of a soul to Christ, he will share in the reward with all others whom the Lord has used in drawing that one to Himself (see Matt. 20:8–10; John 4:36–38; 1 Cor. 3:8, 14). Similarly, the worker who sows the seed of truth is entitled to material support as truly as the worker who at a later date has the privilege of establishing a church composed of those who were introduced to the gospel by the first laborer (see 2 Tim. 2:6).

11. Sown. The figure of sowing is employed in the Bible to denote the preaching of the gospel and the impartation of the high hopes and privileges that are offered through faith in Christ (see Matt. 13:3, 19–23; John 4:38). The appropriateness of this figure is seen when it is remembered that he who sows grain in a field scatters it all over the field. So the gospel minister preaches the Word of God to all sorts of people in every condition. He preaches to all who will listen, not knowing who will respond favorably and who will prove to be like the stony ground and the beaten path in the parable of the Sower (see Matt. 13:4, 5). It is his duty to sow the seed, leaving the Spirit of God to bring it to fruition (see Eccl. 11:6; Mark 4:26–28).

Spiritual things. The Christian worker imparts blessings of infinitely more value than the material support that he receives. He proclaims the gospel, with all its blessings and consolations. He acquaints people with God, with the plan of salvation and the hope of heaven. He guides men in the way of comfort and peace; under the leadership of the Holy Spirit he raises men from the degradation of idolatry and the worship of false gods to the joy of communion with the living God; in short he, as the ambassador of Christ, invites men to receive that knowledge that will bring to them eternal life (see John 17:3; 2 Cor. 5:20). He lays before men treasures of eternal value, in comparison with which all the riches of earth pale into insignificance (see Isa. 55:2; Matt. 13:44–46; Rev. 3:17, 18; 21:3, 4, 7; 22:14).

Great thing. The claim for material support appears strongly justified from the fact that the compensation to which the laborers are entitled involves something much inferior to that which they impart. Not only is it a very small thing for the Christian community to serve the minister in “carnal things”; it is their joyful duty, by which they may partially demonstrate their appreciation of what the Lord has done for them (see Rom. 15:27).

12. Others. This doubtless refers to other religious teachers in the church at Corinth. Perhaps Paul was thinking of some of those mentioned in chs. 1:10, 11; 3:3, the leaders of the various divisions in the church who possibly claimed the right to be supported by the church. They may have been the very ones who sought to prove that Paul was not an apostle because he did not, like them, exercise the authority to receive support from the church. But he showed that if others had the right to such support, his claim was much stronger. He was their original instructor; he had led them to the Lord and helped them to organize their church. He had labored longer and more arduously in teaching them and guiding them in spiritual things.

Power. Gr.exousia, “right,” “authority,” “privilege.”

Not used. In spite of the fact that Paul had a greater right to claim material support from the church, he had not pressed his right; he had chosen to forgo his privilege in this matter, and to work for his own support. He was very careful lest he should give any cause for offense; lest he should make it possible for someone to accuse him of having mercenary motives in going to Corinth and preaching the gospel (see Acts 18:3; 2 Cor. 11:7–9; 12:14). This is an illustration of Paul’s complete dedication to his lifework of saving souls for the kingdom of God (see 1 Cor. 9:22). His first and only consideration at all times was what should be done for the best interests of the people to whom he ministered. This selfless devotion to the cause of the Lord is characteristic of all who have caught the vision of Jesus, and who know by experience the meaning of being dead to sin but alive to God through Jesus Christ (see Acts 9:6; Gal. 2:20; 5:24–26).

Suffer. Paul’s determination to support himself led him to endure all kinds of hardships. He was willing to endure these if thereby the kingdom of God might be advanced.

Hinder. Paul was anxious that nothing he might do should in any way cause hindrance to the advancement of the work of preaching the gospel. It was not because he had any doubt concerning his right to full support, but because he believed that by denying himself this right he could do good for the cause of Christ and avoid certain evil consequences that might have come about if he had insisted on his just dues.

13. Know. Paul referred to the common knowledge among Jews, and those acquainted with them, that the priests were entitled to their support from the things of the Temple. The history of the Israelites has been recorded for the benefit of the Christian church, and the principles of church administration found in the ancient Temple service are worthy of careful study.

They which minister. Not only the priests but also the Levites worked in the Temple and looked after the sacred equipment of that holy building. They kept the Temple clean and prepared supplies for the sanctuary, such as oil and incense; they also provided the musicians for the Temple service (see Num. 1:50–53; 3:5–37; 4:1–33; 8:5–22; 1 Chron. 23:3–6, 24, 27–32).

Of the temple. God had given instructions through Moses that the priests and their assistants should not have any inheritance in the land of Palestine, but should derive their support entirely from the Temple (see Num. 18:20–24; 26:57, 62; Deut. 18:1–8). Being largely free from the responsibilities connected with the care of land and other property, the priests and Levites were able to devote their entire attention to the important work of the Temple. They had no cause to be troubled with the necessity of providing for their temporal wants; God had made provision for that through the tithe and sacrificial offerings of the congregation.

At the altar. This phrase no doubt refers specifically to the priests, for it was their duty to offer the sacrifices on the altar. The Levites assisted in the preparation of the sacrifices and the care of the vessels and instruments that were used by the priests, but it was the prerogative of the priests alone to offer the sacrifice before the Lord and to place the incense on the golden altar before the veil (see Ex. 28:1–3; Num. 18:1–7).

With the altar. Part of the animals of certain sacrifices were reserved for the use of the priest. Thus the priest shared the sacrificial animal with the altar (see Lev. 6:16–18; 7:15, 16, 31–34; Num. 18:8–10; Deut. 18:1, 2).

14. Ordained. Gr. diatassoµ, “to arrange,” “to appoint,” “to give order.” God has arranged that in general His ministers on earth shall be relieved of the dual responsibility of preaching the gospel and providing for their own material needs. Jesus sent out His disciples into the towns and villages of Palestine and told them to make no provision for their physical needs—that was the responsibility of those among whom they labored (see Matt. 10:9, 10; Luke 10:7). God told the Israelites that one tenth of all their possessions was His and they were duty bound to pay a faithful tithe to the priests in the Temple (see Lev. 27:30, 32; Num. 18:21; Mal. 3:10, 11; Heb. 7:5). Jesus endorsed this plan when He was on earth (see Matt. 23:23). Thus the pattern has been clearly laid down for the divinely ordained method that the Christian church is to follow for the material support of the ministry. Israel of old departed from the plain instructions of God in this matter, and they were cursed (see Mal. 3:8, 9). Failure to pay God that which is His exposes the professed Christian to the same curse that was pronounced on Israel, whereas loving, willing compliance with this just and equitable requirement qualifies the believer to claim the wonderful promise that is given to the obedient tithepayer (see Mal. 3:10–12). Man is by nature extremely selfish. He naturally follows the example of the great adversary of truth who lost his exalted position in heaven by cultivating the desire to exalt self (see Isa. 14:12–15; Jer. 17:9).

Tithe paying and the giving of offerings provide a continual check against man’s selfishness, in addition to helping him to place his reliance on God and not on material things of this world (see Matt. 6:19–21). So it becomes apparent that tithe paying and the giving of offerings for the support of the ministry and the advancement of the work of God throughout the earth bring blessings to both giver and receiver. Selfishness is checked, and interest is created and sustained in the work of the church. At the same time, those who have given themselves to the work of the ministry are adequately provided for without the burden and anxiety of trying to attend to secular matters as well as spiritual things.

Should live. If all church members are faithful in tithe paying and the giving of offerings, there will be an abundant supply of means for carrying forward the work of the gospel. More laborers can be employed and the coming of the Lord hastened. It is the duty of ministers to educate church members in this matter of church finance, in order that the believers may receive the blessings God has promised to those who comply with His plan in this matter, and also to promote the interests of the worldwide proclamation of the gospel (see 2 Cor. 8:4–8, 11, 12; 9:6–12; AA 345).

15. Used none. See on v. 12.

So done. Doubtless the Corinthians would have been willing to support Paul had he so desired. Paul is making sure that his present defense of his rights will not be misunderstood.

Better. The statement seems to be exaggerated, until we realize that Paul is not seeking personal glory, but the glory of God, as the succeeding verses show. The passage gives us another glimpse into Paul’s wonderful consecration to the Lord and His cause, and emphasizes his complete negation of self in the interest of Him who had redeemed him. Man can do whatever he perceives to be the will of God, but if he does it unwillingly, with a resisting heart, he will not know the glorying that was Paul’s. But he who cheerfully does more than is required, as did Paul in relation to the question of support, obtains a special reward.

16. For though. Literally, “for if.” Paul’s argument in vs. 16, 17 is difficult, and various interpretations have been given. Some supply the phrase “as others do” in the first part of v. 16, making the passage read, “For if I preach the gospel as others do [receiving pay from those to whom I preach], I have nothing to boast of.” Others see the statement more generally as if Paul said, “Simply the fact that I preach the gospel is no basis of glorying for me, for necessity is laid upon me.”

Nothing. Paul had suggested in v. 15 that he had grounds for glorying or boasting, but in this verse he makes it plain that there was nothing in the matter of his preaching the gospel that gave him any right to boast, because he was under compulsion to preach.

Necessity. Paul could not boast of that which he was compelled to do. All hope of reward must be connected with something that he did voluntarily, not under compulsion. That would show the real inclination and desire of his heart. By “necessity” he doubtless means his call to the ministry (see Acts 9:4–6, 17, 18; 13:2; 22:6–15, 21; 26:15–19), which he could not ignore and retain peace of mind or the favor of God.

If I preach not. Paul knew the penalty of silence. He knew that he was commissioned by God to proclaim the glad tidings of deliverance from sin, and that if he remained silent he would have no peace of mind, no happy, innocent communion with Christ. To remain silent would have meant denial of the charge given him by the Lord (see Acts 22:14, 15, 21; Rom. 11:13; 15:16; Eph. 3:7, 8).

All who are called of God to preach the gospel as ministers are unable to engage in any other line of activity and be happy or contented. If with a clear conscience and a peaceful mind a man can refrain from preaching, then he should on no account enter the ministry (see GW 437). The ministry of the gospel is the most responsible calling in the world, and only those who are willing to be guided by the Spirit of the Lord, and who respond to a sense of sacred duty, should enter it (see 3T 243). The true minister of Jesus Christ does not consider himself and his own convenience. He does not try to do as little as possible, or to limit his service to a certain number of hours each day; he is anxious to do more than appears necessary, because he loves the Lord and has an appreciation of the value of souls. He is impelled by an inward sense of urgency to seek and to save lost souls (see Jer. 20:9). What is true in connection with the ministry also applies to every follower of the Lord. Jesus has commissioned all who believe in Him to witness for Him (see Matt. 28:19, 20; Acts 1:8; DA 347, 348; 9T 19, 20). All who love the Saviour will respond to that commission by permitting the Holy Spirit to shine through them to all with whom they come in contact (see Dan. 12:3; Matt. 5:16; Phil. 2:15).

17. Willingly. Gr. hekoµn, “eagerly,” “of one’s own instigation,” “of one’s own resolve.” Paul does not mean that he did his work grudgingly or unwillingly, but that his vocation was not the result of his own original planning for a life career (see on v. 16).

A reward. Paul’s meaning is not entirely clear. Perhaps the apostle means that if he were in the business of preaching the gospel as were other teachers he would receive a reward as they apparently do (v. 14). This is not the reward he sought (see on v. 18).

Against my will. Gr. akoµn, in meaning opposite to hekoµn (see above under “willingly”), hence, in the context, meaning not of his own resolve. He was called to the work when he had other plans in mind. Thus the fact that he was preaching the gospel was no ground for glorying.

Dispensation. Gr. oikonomia, “stewardship,” “commission.” Paul had been entrusted with a stewardship. In Paul’s day stewards were often slaves chosen from the domestic servants and charged with the care of the household goods (see Luke 12:42, 43). There is no idea here of degrading the Christian ministry to the level of a servile office. The word is used to illustrate the manner of Paul’s appointment as an apostle.

Paul did not mean that he preached the gospel for no other reason than that of mere compulsion, because he had the burden laid upon him, or in such a way that his will did not agree with what he was doing. Once having received his call, he gladly accepted his responsibility as a steward and determined to magnify his office. He saw fit to do this by denying himself the legitimate material compensation arranged by the Lord for ministers of the gospel (see Luke 10:7; 1 Cor. 9:13, 14). This meant that he would do without comforts and conveniences that he might lawfully enjoy, and that he would subject himself to hardship and toil for his own support while preaching the gospel. Behavior of this kind was a demonstration that his heart was in his work and that he really enjoyed and loved it.

18. Reward. A reason for Paul’s attitude in this regard may be found in his early antagonism toward Christ and His followers, his miraculous conversion (see Acts 7:58; 8:1, 3; 9:1–6), and the high responsibility entrusted to him (see 1 Cor. 15:8–10; Eph. 3:7, 8; 1 Tim. 1:15, 16). He was acutely conscious of the great wrong he had done in persecuting the followers of Jesus, even though he sincerely believed that by so doing he was carrying out God’s will (see 1 Tim. 1:13). The mercy by which Paul obtained forgiveness for his misguided opposition to the gospel is graphically illustrated in the words of Christ to the Father concerning the men who crucified Him (see Luke 23:34). Sincere repentance for wrongdoing enables God to pardon the repentant sinner (see Acts 2:37, 38; 3:19).

Paul recognized that the merciful treatment given him by the Lord and the great trust placed in him by the specific call to the apostolic office made him the recipient of favors of which he was utterly unworthy and could never repay (see 1 Tim. 1:11, 12, 14, 16). He gladly accepted the commission so graciously given him, and freely acknowledged his indebtedness to preach the gospel to all men (see Rom. 1:14, 15; 1 Cor. 9:16). Overwhelmed with grateful love for Jesus, he gave himself to the joyful task of taking the message of salvation to all, Jews and Gentiles. He felt urged to renounce the lawful provision made for his support (see vs. 13, 14). He did not wish to have his joy in the work interfered with by the acceptance of payment for that which was for him a labor of love. He was determined that his privilege of unselfish service should not be taken away from him (v. 15). It was ample reward for Paul that he was considered by his Lord to be worthy of the high calling of the gospel ministry, and that he was permitted to demonstrate his unselfish love for the Saviour by laboring for souls at his own expense, without being a burden to the church.

Without charge. That is, without soliciting funds from his converts for his support.

Abuse. Gr.katachraomai, “to use up,” “to use to the full,” or simply, “to use,” as doubtless here, for Paul was not claiming or receiving partial support. The word need not be construed in a bad sense. Paul repeatedly asserted his authority to claim support from the believers (see vs. 4, 5, 11, 12), but he does not plan to exercise his right. To do so in his case would be a hindrance to the gospel and would deprive him of his coveted reward of offering salvation, without any kind of charge or fee, to all whom he addressed (see v. 12).

It cannot be argued from Paul’s statements in vs. 15–18 that ministers of the gospel should necessarily labor with their hands at some trade or other for their support and not expect the churches to provide for them. The apostle was careful to make plain that his own attitude was the exception rather than the rule (see vs. 5–7, 9). God has definitely instructed His church concerning His plan for the support of His ministers (see v. 14; AA 338–341).

Power in the gospel. That is, Paul’s authority or right when preaching the gospel to claim support from his converts.

19. Free. See on v. 1. Paul returns to his theme of ch. 8:9–13, that he will not permit his liberty to become a stumbling block to them that are weak. He proceeds to give further examples of forgoing his rights for the sake of others.

Made myself servant. Literally, “enslaved myself.” Paul was willing to labor for others, as a slave does without reward or pay, to advance their welfare. Like a slave, wishing to please his master, or because he is forced to do so, he was willing to comply with the habits, customs, and opinions of others as far as possible, without compromising principle. God’s ministers must be ready at all times to adapt themselves and their ministry to the nature of those for whom they labor (see 2T 673).

Gain the more. All things in Paul’s life were made subject to his great objective of preaching the gospel and winning souls for Christ. He was prepared to be of no account if by so doing some might be drawn to the Lord (see Rom. 9:3). The apostle’s laudable ambition was that he should be used by the Holy Spirit to lead the greatest number possible to accept salvation from sin through Christ. This is the ambition of every true minister of the gospel.

20. As a Jew. Here and in vs. 21, 22 Paul states in more detail the behavior that he referred to in v. 19. He had conducted himself in this way among all classes of people. He had done considerable preaching to the Jews, and his approach to them was from the point of view of one of themselves (see Acts 13:14, 17–35; 17:1–3; 28:17–20). Not only did Paul adapt his preaching to the Jews, he also appeared to conform to their customs when no matter of principle was involved (see Acts 16:3; 18:18; 21:21–26; 23:1–6). He was well versed in the ways of the Jews, being himself a former Pharisee and a member of the Sanhedrin (see Acts 23:6; 26:5; Phil. 3:5; AA 102). This knowledge of Judaism was put to good use by Paul, both in his evangelizing efforts among his countrymen and in his own defense (see Acts 23:6–9).He complied with their practices and prejudices as far as he could with a good conscience. He did not needlessly offend them, but endeavored to use his familiarity with their beliefs and customs in a way that made it easier for him to present the gospel to them. His whole purpose in conforming to their philosophy of life as much as possible was to lead them to the Saviour.

As under the law. Commentators vary in their understanding of this expression. Some say that the first group named by Paul in this verse are the Jews as a nation; and those “under the law” are the Jews considered in relation to their religion. Others contend that “Jews” means those who are such by origin, that is, according to the flesh, and those “under the law” are Gentile proselytes to Judaism. Still others think that those “under the law” refers to the strict Jews, or Pharisees. Another explanation is that the two groups are identical, that Paul is using the literary device of parallelism for emphasis, and in preparation for the corresponding expression “them that are without law” (v. 21). Still another commentator suggests that it might refer to those who believed that salvation is earned by law keeping, such as those converts to Christianity from Judaism who felt that they were still obliged to comply with all the ritualistic observances of the Mosaic law in order to receive the approval of God (see Acts 15:1; 21:20–26). For the meaning of the expression “under the law” see on Rom. 6:14.

Paul did not unnecessarily violate the laws of the Jews. He did not chide them for respecting the law of Moses, nor did he refuse to conform to that law when he could do so without compromising principle. He was so careful about this that he could state, when charged by the Jewish leaders, that he had kept the laws and customs of the Jews (see Acts 25:8; 28:17).

Gain them. Paul did not believe that conformity with ceremonial laws and ritual observances was necessary for Christians, but he was anxious to do everything possible to create a favorable impression and so be in a better position to convince those “under the law” of the truth of the gospel (see Acts 15:24–29), and thus “gain” them.

21. Without law. That is, those who have no knowledge of the precepts of the law as had the Jews; in other words, Gentiles or heathen (see on Rom. 2:14).

To God. Lest he should be misjudged and accused of rejecting all law, the apostle stated parenthetically that in all his contacts with men, whether Jews or Gentiles, he was always conscious of his duty to God.

To Christ. Paul obeyed Christ and followed His instructions from the time of his conversion. He was bound to Him by ties of love, gratitude, and duty. The ruling purpose of his life was to yield willing and continual obedience to the will of the Saviour.

Gain them. Paul’s one desire, in his contacts with all men, was to win them to Christ.

22. Weak. Those whose understanding of the gospel was limited and who might be offended by things that were perfectly lawful in themselves (see on Rom. 14:1). In dealing with such, Paul did not deliberately behave in a manner that would arouse their prejudices and confuse their limited comprehension of truth. He did not shock them by nonconformity with their customs in dress, food, and even religious services (see Acts 16:1–3; Rom. 14:1–3, 13, 15, 19–21; 1 Cor. 8:13). This condescension to the viewpoint of the weaker brethren might have appeared to be weakness on the part of Paul, but it was in reality a sign that he possessed great moral strength. Secure in his experimental knowledge of the love of Jesus, and sure of the supremacy of the one great truth of salvation by faith in Christ, he could well afford to please the weak ones by complying with their peculiarities in things that were not of major importance, such as refraining from the use of food offered to idols (see ch. 8:4, 7–9).

All things. Paul’s versatility enabled him to practice an all-sided adaptation of himself to all kinds and conditions of men in those things that were of themselves not matters involving questions of right principles. However, Paul never compromised on matters of principle.

By all means. Gr. pantoµs, “surely,” “definitely,” “at least.”

Save some. Everything that Paul did, his ready adaptation to the particular society in which he found himself and his willingness to be tolerant and patient toward all men, had but one objective—the saving of those who would believe his message. He did not express himself as planning to save all, because he knew that many would not believe (Rom. 9:27; 11:5). By his course of adjustment to the customs, habits, and opinions of all classes of men in order that he might save some, Paul followed closely the pattern set by the Saviour, of whom the prophet wrote: “A bruised reed shall he not break” (Isa. 42:1–3). Adaptability is one of the most useful qualities that a minister can cultivate. It helps him to work as Jesus worked: in the homes of the poor and ignorant, in the market place among merchants and financiers, at the feasts and entertainments of the wealthy, and in conversation with the wise. He will be willing to go anywhere and use whatever method is most suitable in order to win men for God’s eternal kingdom of glory and peace (see MH 23–25; GW 118, 119).

23. Gospel’s sake. This reveals the motivating principle that guided Paul in everything he did. He was so conscious of the reality of the love of Jesus, the verity of His resurrection power, and the truth of God’s mercy to the repentant sinner that he was inspired with an undying passion to save men at all costs to himself. This is the experience of all who are regenerated by the Holy Spirit and come into intimate fellowship with Jesus (see Acts 1:8; 2:17, 18, 21; 4:13; SC 72, 73). Self disappears from the life of him who has fallen in love with the Saviour. He lives only to do the will of God (see Gal. 2:20).

Partaker thereof. This is the climax of the apostle’s hope, that he might have the joy of sharing the reward of eternal life with those for whom he had labored and suffered. In this statement can be seen the same fervent love for his fellows that animated Moses, who did not wish to be saved if Israel would not be pardoned and restored to divine favor (Ex. 32:31, 32); and the unspeakable love of Jesus. Heaven would lose much of its joy without the presence of those for whom He died (John 14:3; 17:24; cf. MH 105).

24. Know ye not? In vs. 24–27 Paul uses the well-known athletic contests that were held periodically in Greece and in the Hellenistic world to illustrate the subject of his discussion, namely, the need for exercising self-denial to promote the salvation of others. In vs. 26, 27 he applies the lesson to himself. The Isthmian, or Corinthian, games were probably the ones to which Paul alluded, as the ones with which the inhabitants of Corinth were most familiar. The games consisted of contests in foot racing, boxing, wrestling, and throwing the discus. Paul alludes to two, foot racing (vs. 24, 25) and boxing (vs. 26, 27).

Race. Gr. stadion, “a racecourse.”

Prize. Only one person could succeed in obtaining the victory in the games, yet all who entered were willing to undergo hardships and severe training in order to increase their chance of securing the prize. The prize given to the victor consisted of a wreath of pine, laurel, olive, parsley, or apple leaves.

So run. All who entered the Greek races put forth their best efforts to win the prize. They used all the skill and stamina they had acquired as a result of their intensive training. None of them was indifferent, lethargic, or careless. The crown of life eternal is offered to all, but only those who subject themselves to strict training will obtain the prize. This means that at all times the Christian will be guided in word, thought, and deed by the high standards found in the Bible, and will not be controlled by the desires and inclinations of his own heart. He will ask at every step of the journey: “What would Jesus do? Will this course of action, this plan of work, or this form of recreation increase my spiritual strength or lessen it?” Everything that in any way interferes with spiritual progress must be rejected; otherwise victory is not possible (see Heb. 12:1, 2).

25. Striveth for the mastery. Gr. agoµnizomai, “to fight,” “to contend,” “to struggle,” “to strive.” Our English word “agonize” comes from agoµnizomai. See on Luke 13:24. Contesting for the victory in the Grecian games meant more than the making of a spasmodic effort; it was a struggle from start to finish, without any relaxation along the way.

Is temperate. Gr. egkrateuomai, “to exercise self-control.” To have any hope of victory in the games, an athletic competitor must be able to control his desires and appetites. More than this he must be able to make his body respond immediately to the commands of his mind, and must be able to defeat the natural indolence and disinclination to work that so frequently trouble humanity. He must abstain from all that would stimulate, excite, and ultimately enfeeble, such as wine, exciting and luxurious living, and licentious indulgences. He must gain self-control in all things, not only in those that were definitely harmful, but in the use of things not harmful of themselves. He must take all food and drink in strict moderation, and anything that could possibly weaken the body he must entirely reject.

The Christian who is striving to secure the prize of eternal life must follow a program that resembles in some respects that of the contestant in the Greek games. Courage, faith, perseverance, self-denial, and industry are as necessary for him who seeks to be accounted worthy to stand before the Lord at the last, as they are for the athletes who compete for earthly honors that are of a brief duration (cf. Matt. 24:13; Luke 13:24; Phil. 3:13–15; 1 Tim. 6:12; 2 Tim. 2:4, 5; 4:7; Heb. 12:1–4; James 1:12; Rev. 2:10). In the Christian race every contestant who meets the training requirements may receive the prize (see Rev. 2:10; 22:17). Though eternal life is entirely a gift of God, it is given only to those who seek and strive for it with all their energy (see Rom. 2:7; Heb. 3:6, 14).

Crown. Gr.stephanos, “that which surrounds,” or “that which encompasses,” “a wreath,” or “a chaplet,” often consisting of leaves worn as a sign of victory or joy (see on v. 24).

Incorruptible. What an incalculable difference between the reward of the victor in the Greek games, and that of the victorious Christian! How eagerly men strive for temporary success, and to what lengths of bodily inconvenience and even suffering they are willing to go in order to be accounted great in the eyes of their fellow men! If they are willing to do this for a fading crown that soon passes away, how much more earnest and persevering should be the striving of believers for the never-fading crown of eternal life! Because of the entrance of sin into the world, the thoughts and ideas of men are perverted, and Satan has succeeded in leading men to transgress all the laws of health, so that they generally live in such a way that they hasten their bodily degeneration by their habits of eating, drinking, dressing, sleeping, working, taking recreation, and thinking (see CH 18, 19).

God requires His people to be conscious of the need for reform in these things and to be active in practicing strict self-control in all that pertains to the preservation of health. Man is not at liberty to please himself in the matter of healthful living; he has been purchased by God, and is under obligation to do all in his power to follow the laws of health in order to maintain his body and mind in the best possible condition (see 1 Cor. 6:19, 20; 10:31). The Christian who is governed by love for the Saviour will not allow his appetites and passions to control him, but will in all things accept the counsel God has given for his mental, physical, and spiritual living. The appetites of the body must be subject to the higher power of the mind, which is itself under the guidance of the Holy Spirit (see Rom. 6:12; 2T 380, 381). The poisons of alcohol and tobacco are glaring exhibits of the things that Satan has beguiled man into using, thereby increasing his feebleness, both physically and spiritually, and preventing him from qualifying for the eternal reward offered to all who are willing to be temperate in all things (see Prov. 23:20, 21, 29–32; 1 Cor. 6:10; CH 125).

How can anyone who refuses to abandon lifelong habits of wrong indulgence, whatever form they may take, hope to be blessed by God and receive a welcome into the kingdom of His glory? The only safe course is to remember that the body must be kept in subjection in all things all the time until Jesus comes (see Ps. 51:5; Rom. 7:18, 23, 24; 8:13, 23; 1 Cor. 9:27; Phil. 3:20, 21; Col. 3:5, 6). The blessing of eternal life, which is likened to a crown (Rev. 2:10), will not be bestowed upon those who view this present life as a time for the indulgence of the appetites and passions and the gratification of every wish and desire of the unregenerate nature. God will give eternal life only to those who use this present life as an opportunity to gain the victory over everything that would interfere with mental, physical, and spiritual health, thus demonstrating their true love for, and obedience to, the Saviour, who endured so much for them (see James 1:12; 1 Peter 5:4; Rev. 2:10; 3:10, 11; 7:14–17).

26. Not as uncertainly. Paul knew exactly where he was going and what he was doing. He aimed to advance as rapidly as possible in the race of life. There was no haziness in his mind about the direction he must take. He ran with a clear and positive assurance of reaching the goal. He exerted himself to the utmost, lest he should fail to secure the crown, a crown, not of fading leaves, but of immortal life, peace, joy, and happiness in the kingdom of glory. The runner in the Greek games had no such certainty of reaching the goal and obtaining the prize. But Paul knew that he, and everyone who complied with the conditions, could be sure of success. When he was nearing the end of his course he gave expression to his absolute assurance that he would receive the crown along with all other victorious Christians (see 2 Tim. 4:7, 8).

Fight. Gr.pukteuoµ, “to fight with the fists,” “to box.” Fighting with the fists, or boxing, was one of the forms of entertainment in the ancient athletic contests. Paul here introduces a change of metaphor from that of a runner in the race to that of a pugilist in the boxing ring.

Beateth the air. A boxer might be regarded as beating the air when he practices without an opponent. Or his adversary might avoid his blow, and by so doing cause him to waste his effort on the air. Paul here shows clearly that he did not spare his adversary, or permit him to escape his blows; nor did he waste his time in shadow fighting, because his adversary was ever present and must be dealt with decisively. He aimed every blow with certainty, directing it with his whole will and energy so that it effectively reached its mark. The corrupt desires of the flesh were to be suppressed and his whole being brought into captivity to God through Christ (see 2 Cor. 10:3–5).

Many Christians know that there is need to gain the victory over the desires and appetites that are in opposition to the will of God, but they are halfhearted in their efforts to subdue self. They make a pretense of fighting, but they do not really wish their blows to punish that which is part of themselves, because they fear the pain of such well-directed blows. They love their sinful nature too much to hurt it, and lack the strength of will to ignore the pleas of the flesh for mercy. It is not so with Paul. He genuinely wishes to show no mercy to his sinful flesh, his carnal nature. He is ashamed of it, hates it, and desires its death; therefore he discards all thoughts and feelings of pity or tenderness and aims his blows with all his strength and skill and with all his will (see Col. 3:5; CH 51). These words must not be interpreted as though, like the Gnostics (see pp. 54–58), Paul regarded the body itself as intrinsically and incurably evil. He sought mastery, not destruction, of his body.

27. Keep under. Gr. hupoµpiazoµ, literally, “to strike under the eye,” “to give one a black eye.” The KJV rendering here misses the metaphor of the ancient boxing match or fist fight of the Greeks, which Paul used to illustrate graphically the fierce nature of the conflict that must be waged by every sincere Christian. The boxing gloves worn by the fighters were not gloves in the modern sense of the word; they were often made of oxhide bands, which were sometimes fortified with brass knuckles. Hupoµpiazoµ vividly portrays the severity and harshness that genuine Christians exercise toward their sinful nature. It suggests the rigid discipline and self-denial that must be exercised in order that victory may be gained over all the corrupt passions of man’s evil tendencies.

Bring … into subjection. Literally, “to lead into slavery,” hence, “to make a servant of.” Paul thus shows his steadfast purpose to gain absolute victory over all his evil inclinations and corrupt passions and propensities. There was no thought of halfway measures with him. He knew that it must be a fight to the finish, no matter what the cost in suffering and anguish for his earthly nature; that evil thing that was warring against his spiritual aspirations must die. This is a lesson that all must learn who hope to qualify for acceptance as citizens of heaven. The promptings and cravings of the natural appetites and passions must be destroyed. This is possible only when the will is surrendered to Christ (see Phil. 4:13; SC 43, 44, 60).

Any means. Paul did not intend to allow anything to hinder him from attaining to salvation; he was prepared to do anything God willed in order that he might be fitted for heaven. He knew that there was the constant danger of being deceived because of the deceitfulness of sin, and he was determined that nothing should be left undone on his part to ensure his success in obtaining the crown of life everlasting.

Preached to others. Paul may be continuing the metaphor of the games, referring here to himself as the herald who called forth the runners in the race. At the same time he is also a contestant.

Castaway. Gr. adokimos, “not standing the test,” “rejected after testing,” “unapproved.” As a herald Paul had announced the rules governing the games. As a contestant also, he would be expected above all others to abide by the rules. Paul had been zealous in proclaiming to others the rules and regulations governing the contest for eternal life. Here he gives utterance to his determination to practice rigid control over his sinful nature, lest he suffer the fearful disgrace of being found wanting by the great Judge at the end of the race. Christian ministers, who hold before the world the rules pertaining to victory in the contest for eternal salvation, need to be most careful about their own spiritual condition lest they come short in some respect, and so fail to obtain that reward that they have spent their lives urging others to win. If all who are called to the ministry of the gospel were as faithful and steadfast in laboring for souls as Paul was, the revival and reformation for which the church longs would be greatly hastened and Christ would soon come.

Ellen G. White comments

6    AA 346

7     AA 340; Ev 64; 1T 147; 8T 180

7–14AA 335

9     GW 450

13–184T 409

16   AA 361; EW 94, 100; 1T 131, 379, 448; 2T 552

17   6T 83

19   DA 550; 2T 674

19–22GW 117

22   ChS 116; ML 189; 2T 674; 3T 422; WM 64

24   AA 313; 9T 136

24, 25  CD 27; CH 565; Te 144; 4T 34

24–27AA 309; CT 256; GW 241; MH 129; 2T 46, 357; 6T 374

25   AA 311, 312; CD 29; CH 38, 100, 432, 449, 505, 575; CW 124; ML 82; MM 275; MYP 242; PP 562; Te 94, 101, 106, 139, 141, 156, 161, 175, 189, 201, 243; 1T 471, 487, 618; 2T 45, 68, 362, 374, 381; 3T 62, 162, 489, 491, 561; 4T 33, 215; 6T 256, 375, 378; 7T 74

25, 26  Te 145

25–27SL 26; 4T 35

26   TM 407

26, 27  AA 314; 2T 359

27   CD 44; CG 467; Ev 682; ML 78; MM 144; SL 95; Te 148; TM 163; 1T 436; 2T 75, 381, 409, 413, 457, 511; 3T 464; 4T 371, 434, 574