τ 7—20.
eis τὸ μὴ Ρ καταχρήσασθαι τῇ Ἱ ἐξουσίᾳ µου ἐν τῷ εὐαγγελίω. ᾿ἐλεύθερος γὰρ Gv "ἐκ πάντων, πᾶσιν ἐμαυτὸν * ἐδούλωσα, ἵνα "τοὺς : Ἀπλείονας " κερδήσω; 20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς ᾿Ιουδαῖος,
21; commonly bare gen. in cl. Gr.
i. 145 xviii. 15, of persons.
reward ”’ proper to such a case, is simply to take no pay; “that, while I preach the good news, I may make the good news free of charge”’ (ἀδάπανον θήσω, gratui- tum constituam, Bz.). No thought of fu- ture (deferred) pay, nor of supererogatory work beyond the strict duty of the oixo- γόµος, but only of the satisfaction felt by a generous mind in rendering unpaid service (cf. Acts xx. 33 ff.). The Ap. plays on the word pio8és—first denied, then asserted, much as on σοφία in ii. 1-8; he repudiates ‘‘reward”’ in the mercenary sense, to claim it in the larger ethical sense. He “boasts”? that the Cor. spend nothing on him, while he spends himself on them (cf. 2 Cor. xi. 9-12, xii. 14 f.).—tva replaces the inf. in apposition to μισθός, “ marking the pur- posive result involved” (El.)—to make, as I intended, the Gospel costless.—0yow is fut., intimating assurance of the pur- pose, as in Gal. il. 4 (see Wr., p. 361).— τίθηµι with objective complement, a con- struction of cl. Gr. poetry and later prose, which Heb. idiom demands frequently in LXX; cf. xii. 28, xv. 25.—“‘So that I might not use to the full (eis τ. ph κατα- χρήσασθαι: see vii. 31) my right in the gospel’’—sc. that maintained in the former part of the ch.: a further purpose of Paul’s preaching gratuitously, involved in that just stated, and bearing on him- self as the ἀδάπ. θήσω bore upon the readers.— Efouvcia ἐν τ. εὐαγγελίῳ is “a right (involved) in (proclaiming) the good news,”’ belonging to the εὐαγγελιζόμενος (14). P. was resolved to keep well within his rights, in handling the Gospel (cf. Matt. x. 8; also vi. 7b, 8a above). This sentiment applies to every kind of “right in the gospel” of gratuitous salvation; it reappears, with another bearing, in 2 Cor. xiii. 3-10.
Ver. I9. ἐλεύθερς yap Sv κ.τ.λ. serves further to explain, not εἰς τ. μὴ καταχρήσ. (the impropriety of a grasping use of such right is manifest), but Paul’s general policy of self-abnegation (15-18). The real aim of this jong discussion of ministerial ἐξουσία comes into view; the Ap. shows himself to the Cor. as an εκ- ample of superior privilege held upon trust for the community, of liberty asserted