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1 Corinthians 9

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Paul's Defense of Apostolic Authority and Rights 1–6

1
Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord? ​
2
If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord. ​
3
My defence to them that examine me is this.
4
Have we no right to eat and to drink?
5
Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas? ​
6
Or I only and Barnabas, have we not a right to forbear working? ​

The Principle of Ministerial Support 7–14

7
What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? ​
8
Do I speak these things after the manner of men? or saith not the law also the same?
9
For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth, ​
10
or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking. ​
11
If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? ​
12
If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ. ​
13
Know ye not that they that minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar?
14
Even so did the Lord ordain that they that proclaim the gospel should live of the gospel. ​

Paul Waives His Right to Boast of Selflessness 15–18

15
But I have used none of these things: and I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void. ​
16
For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel. ​
17
For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me.
18
What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel. ​

Becoming All Things to All People 19–23

19
For though I was free from all men, I brought myself under bondage to all, that I might gain the more. ​
20
And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law; ​
21
to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law. ​
22
To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some. ​
23
And I do all things for the gospel’s sake, that I may be a joint partaker thereof.

Discipline and the Race for the Prize 24–27

24
Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. ​
25
And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. ​
26
I therefore so run, as not uncertainly; so fight I, as not beating the air:
27
but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected. ​

Bible text: American Standard Version (1901) · Public domain

Study Notes for 1 Corinthians 9

Verse 1

am I not free? — 'Free' (eleutheros) is the word that opens v.19, 'though I be free from all men, yet have I made myself servant unto all', tying the opening claim to the argument of vv.19–22. His sight of the Lord is stated again in 1 Cor 15:8, 'last of all he was seen of me also'; the Corinthian church is 'my work in the Lord'.

Verse 2

the seal of mine apostleship — Sphragis is the signet impression that marks a thing as genuine and protected. Paul's proof is the church itself: 'Ye are our epistle written in our hearts' (2 Cor 3:2), and 'the signs of an apostle were wrought among you' (2 Cor 12:12). To others he may not be an apostle; to the Corinthians he certainly is.

Verse 5

a sister, a wife — 'Power' (exousia) is a right, the word repeated in vv.4, 5, 6, 12 and 18. Three precedents are named: 'other apostles', 'the brethren of the Lord' (James is 'the Lord's brother', Gal 1:19), and Cephas, whose wife's mother appears in Matt 8:14. The wife is a 'sister', a believer, travelling with her husband.

Verse 6

forbear working — The right to stop working belongs to Paul and Barnabas, whom the Holy Ghost set apart together (Acts 13:2). Paul's trade appears in Acts 18:3, 'tentmakers', and he gives his reason in 2 Thess 3:9: 'Not because we have not power, but to make ourselves an ensample unto you to follow us.'

Verse 7

at his own charges — 'Charges' is opsonion, a soldier's ration or pay, rendered 'wages' in Luke 3:14 and Rom 6:23. Three occupations live from their own work: soldier, vineyard keeper and shepherd. The Law assumes it of the planter (Deut 20:6: 'hath not yet eaten of it'), and 2 Tim 2:3–6 pairs soldier and husbandman in the same way.

Verse 9

Thou shalt not muzzle — From Deut 25:4: 'Thou shalt not muzzle the ox when he treadeth out the corn.' Paul's question, 'Doth God take care for oxen?', is answered in v.10: the command was written 'altogether for our sakes'. He cites the same verse again beside 'The labourer is worthy of his reward' in 1 Tim 5:18, of elders.

Verse 10

for our sakes — Paul reads the command as written for the sake of those who labour as he does, as in Rom 15:4: 'whatsoever things were written aforetime were written for our learning.' The picture is hope: plower and thresher both work expecting a share, and 'The husbandman that laboureth must be first partaker of the fruits' (2 Tim 2:6).

Verse 11

spiritual things… carnal things — 'Carnal' (sarkikos) here means the things of the flesh in the sense of material support, not sin. Rom 15:27 uses the same pair: the Gentiles 'have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.' Gal 6:6 teaches the same of the taught and the teacher.

Verse 12

suffer all things — Stego, to bear up under, the verb of 1 Cor 13:7, 'Beareth all things'. Enkope, 'hinder', occurs only here in the New Testament. Paul had the right (vv.4–6) and 'we have not used this power' (chraomai, repeated in v.15); the aim is that nothing placed in the way of 'the gospel of Christ' should be his doing.

Verse 14

the Lord ordained — Diatasso, to appoint by order. The charge goes back to his instructions to those he sent: 'the workman is worthy of his meat' (Matt 10:10), 'the labourer is worthy of his hire' (Luke 10:7). Paul joins it to Deut 25:4 in 1 Tim 5:18, so Law and Lord's word stand together on one point.

Verse 15

make my glorying void — Kenoo, to empty, the verb of 1 Cor 1:17, 'lest the cross of Christ should be made of none effect'. 'Glorying' (kauchema) is the word of v.16, 'nothing to glory of'. What he will not have emptied is the gospel offered free (v.18); compare 2 Cor 11:10, 'no man shall stop me of this boasting'.

Verse 16

necessity is laid upon me — Anagke, constraint, laid upon him (epikeimai) as a charge, so that preaching itself gives no ground for boasting. Others describe the same pressure: 'his word was in mine heart as a burning fire… I could not stay' (Jer 20:9); 'we cannot but speak' (Acts 4:20); 'I am debtor' (Rom 1:14).

Verse 18

without charge — Adapanos, free of expense, is found only here in the New Testament. 'Abuse' is katachraomai, 'use' with a prefix, meaning to use up or misuse, and found elsewhere only in 1 Cor 7:31 ('not abusing it'). His 'reward' (misthos) is therefore the gospel made free, with his right left unused.

Verse 19

made myself servant — Douloo, to make a slave, the verb of Rom 6:18, 'ye became the servants of righteousness'. He is eleutheros, as in v.1, yet takes the slave's place. 'Gain' (kerdaino) sets the aim in each of vv.19–22, five times in all; Matt 18:15 uses it of winning a brother.

Verse 20

under the law — Paul kept Jewish practice among Jews. Acts shows two instances: he circumcised Timothy 'because of the Jews which were in those quarters' (Acts 16:3), and he entered the temple 'purifying himself' with the men (Acts 21:26). The aim is stated each time: 'that I might gain'.

Verse 21

under the law to Christ — Anomos, 'without law', describes Gentiles, 'which have not the law' (Rom 2:14). Paul reaches them without being lawless to God: he is ennomos Christou, in-law to Christ, a word found elsewhere only in Acts 19:39 ('lawful'). He is 'not without law to God'.

Verse 22

To the weak became I as weak — 'Weak' (asthenes) is the word of ch.8 for the believer whose 'conscience… is weak' (8:10); to 'them that are weak' (8:9) 'this liberty of yours' can become 'a stumblingblock'. 'All things to all men' is explained in 10:33: 'not seeking mine own profit, but the profit of many, that they may be saved.' Rom 11:14 has the same 'save some'.

Verse 24

one receiveth the prize — 'Race' is stadion, the track, also the 'furlongs' of Luke 24:13. 'Prize' (brabeion) occurs only here and in Phil 3:14, 'I press toward the mark for the prize of the high calling of God in Christ Jesus.' The race of Heb 12:1 is to be run 'with patience'.

Verse 25

striveth for the mastery — The verb is from agon, a contest. 'Temperate' (enkrateuomai) is self-control, of the family of the 'temperance' (enkrateia) Paul reasoned of before Felix (Acts 24:25). Paul speaks elsewhere of 'a crown of righteousness' laid up for him (2 Tim 4:8), and 'if a man also strive for masteries, yet is he not crowned, except he strive lawfully' (2 Tim 2:5).

Verse 27

a castaway — Adokimos, one who fails the test, rendered 'reprobates' in 2 Cor 13:5–6. 'Keep under' (hypopiazo) is to strike under the eye; elsewhere only Luke 18:5 ('weary me'). 'Bring it into subjection' (doulagogeo, to lead as a slave) is found only here. The risk named is for the one who has 'preached to others'.