1 Corinthians 9

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 31 2 8 0 0 9. Apostles and Rights) (9:1 27)) ) Outline (continued)) 9:1 27 C. Apostles and Rights ) 9:1 12 1. Apostolic Rights ) 9:1 2 a. Marks of Apostleship ) 9:3 6 b. Defense ) 9:7 12 c.

Service ) 9:13 18 2. Surrender of Rights ) 9:13 14 a. Remuneration ) 9:15 18 b. Reward ) 9:19 27 3. Apostolic Freedom ) 9:19 23 a. Paul s Strategy ) 9:24 27 b.

Paul s Illustrations ) ) ) ) C. Apostles and Rights) 9:1 27) 9 1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2 If I am not an apostle to others, at least I am to you. For you are the seal of my apostleship in the Lord.) 3 My defense to those who examine me is this: 4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife as also the rest of the apostles and the brothers of the Lord and Cephas do? 6 Do Barnabas and I not have the right to refrain from physical labor?) 7 Who serves in the army at his own expense?

Who plants a vineyard and does not eat its fruit? Or who tends a flock and does not drink from its milk? 8 I am not speaking these things according to man, am I? Or doesn t the law say these things? 9 For in the law of Moses it is written,) Do not muzzle the ox while it is threshing. ) God is not concerned with oxen, is he? 10 Or is he actually speaking on account of us? For on account of us it is written, because the plowman ought to plow in hope and the thresher ought to thresh in hope of sharing the crop. 11 If we have sown spiritual things for you, is it a great thing if we reap a harvest of material things from you? 12 If others share in this right [of support] over you, don t we have it all the more? However, we did not use this right, but we endure all things so as not to hinder the gospel of Christ.) 13 Do you not know that those who administer the holy services eat the food from the temple? And those who regularly serve at the altar share in the offerings that are on the altar? 14 Thus also the Lord directed those who preach the gospel to get their living from the gospel.) 15 But I have not used any of these privileges.

And I do not write these things that in this way it may turn out for my benefit. For I would rather die than.& No one shall render void my reason for boasting. 16 For if I preach the gospel, I have nothing to boast about. I am compelled to preach, for woe to me if I do not proclaim the gospel. 17 If I do this of my own choice, I have a reward. But if I do so under compulsion, I simply fulfill the stewardship entrusted to me. 18 What then is my reward? When I preach the gospel, I offer it free of charge so as not to make full use of my authority in the gospel.) 19 For though I am free from all men, I was a slave to all to win as many people as possible. 20 To the Jews I conducted myself as a Jew to win the Jews; to those who are under the law I became as one under the law, though I myself am not under the law, to win those under the law. 21 To those who are without the law I became as one without the law, though I am not without the law of God but under Christ s law, to gain those who are without the law. 22 To those who are weak I became weak to win the weak. I have become all things to all men so that by all means I may save some. 23 And I do all things for the sake of the gospel that I may jointly share in it.) 24 Do you not know that they who run in a race are all running, but only one receives the prize?

So run the race that you may win. 25 And everyone who competes in the games exercises self-control in all respects. They do this to receive a perishable crown, but we an imperishable crown. 26 Indeed I run in such a way as not losing aim; I box in such a way as not beating air. 27 But I treat my body roughly and enslave it, so that after I have proclaimed the gospel to others, I myself do not become disqualified.) ) Chapter 9 appears to be an interlude or a deviation from the discussion in chapter 8 and 10:14 30, but on closer examination, we observe that in 8 10 Paul develops the concept of freedom of choice or right, which he explicitly mentioned in the preceding chapter (8:9). The theme of this chapter is Christian freedom of choice, and in it Paul relates the concept to his apostleship, social life (9:4 5), and service in the church (9:12, 18). Paul possesses Christian freedom of choice, for he has apostolic rights. But for the sake of the gospel he often declines to exercise his freedom. He wants the believers in Corinth to act similarly and to live in such a way that the Lord is honored and their fellow church members are edified.) 1 1 2 8 0 “tw://bible.?id=47.10.10|AUTODETECT|” Paul also wants to prevent his readers from saying that he is detached from and fails to speak to the problems in the community. To be precise, some of the Corinthians even called his words insignificant 7 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” II Cor. 10:10) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0

1. Apostolic Rights) 9:1 12) a. Marks of Apostleship) 9:1 2) 1. Am I not free? Am I not an apostle?��1�� Have I not seen Jesus our Lord? Are you not my work in the Lord?) 1 1 2 8 0 “tw://bible.?id=48.2.11-48.2.16|AUTODETECT|” Paul poses a series of four questions that relate to his life and apostleship and that demand affirmative answers. The initial question, Am I not free? forms a natural bridge between the last verse of the preceding chapter (8:13) and this verse.��2�� This question has nothing to do with the matter of the slave and the freedman (7:21 23). Rather, it concerns the freedom that Paul enjoyed in Jesus Christ. He defends himself against anyone who wishes to take issue with him by asking a question that requires a positive response. From Paul s associations with the Corinthians in the past, they had to acknowledge his freedom, particularly in his eating and drinking with them 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.16|AUTODETECT|” Gal. 2:11 16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.26|AUTODETECT|” Am I not an apostle? (compare 1:1). Indignantly Paul confronts criticism of his apostolic status. Since his conversion, he knew that his opponents had criticized him. They said that he could not fulfill the apostolic requirements drawn up when the apostles cast the lot to appoint Matthias as successor to Judas. An apostle had to have followed Jesus from the time of his baptism in the River Jordan to his ascension at the Mount of Olives and had to be a witness of Jesus resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.26|AUTODETECT|” Acts 1:21 26) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ). Paul was not numbered among the Twelve and he lacked the instruction Jesus had given them. But he knew that Jesus had called him to be an apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” 26:16 18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.1.12|AUTODETECT|” Have I not seen Jesus our Lord? Paul defends his apostleship on the basis of his experience on the road to Damascus, an experience that confirmed Jesus resurrection. No one in Corinth could claim ignorance of Paul s conversion experience and Jesus personal appearance to him 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” Gal. 1:12) 1 1 -1 9 0 “tw://bible.?id=48.1.15-48.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.15-48.1.16|AUTODETECT|” 15 16) 1 1 -1 9 0 0 ). We assume that they were thoroughly familiar with that account.) 1 1 2 8 0 “tw://bible.?id=47.4.10-47.4.14|AUTODETECT|” In this sentence Paul chooses his words carefully. He writes the word Jesus, not Christ, to refer to the historical Jesus of Nazareth.��3�� When Paul uses the single name, he depicts the earthly Jesus 7 1 -1 9 0 “tw://bible.?id=47.4.10-47.4.14|AUTODETECT|” II Cor. 4:10 14) 1 1 -1 9 0 “tw://bible.?id=49.4.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.21|AUTODETECT|” Eph. 4:21) 1 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” Phil. 2:10) 1 1 -1 9 0 “tw://bible.?id=52.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.14|AUTODETECT|” I Thess. 4:14) 1 1 -1 9 0 0 ). And Paul adds the descriptive title our Lord to emphasize that only the Lord is able to appoint someone to apostleship. The pronoun our demonstrates that Paul and the Corinthians have a common bond in Jesus.) 1 2 2 8 0 0 Are you not my work in the Lord? The Corinthians themselves had to admit that if Paul had not proclaimed Christ s gospel, they would still have been living in spiritual darkness. As Gentile Christians, they themselves were proof positive that Paul was an apostle to the Gentiles. The work of founding a church is not a human endeavor that can be executed apart from the Lord; it can be done only in the Lord. ) 2. If I am not an apostle to others, at least I am to you. For you are the seal of my apostleship in the Lord.) 1 1 2 8 0 “tw://bible.?id=47.10.1-47.10.11|AUTODETECT|” As a former persecutor of the church, Paul realized that the Christian church would question his apostleship 7 1 -1 9 0 “tw://bible.?id=47.10.1-47.10.11|AUTODETECT|” II Cor. 10:1 11) 1 1 -1 9 0 “tw://bible.?id=47.12.11-47.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.11-47.12.21|AUTODETECT|” 12:11 21) 1 1 -1 9 0 “tw://bible.?id=47.13.1-47.13.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.1-47.13.10|AUTODETECT|” 13:1 10) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.22-48.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.22-48.1.23|AUTODETECT|” 22 23) 1 1 -1 9 0 0 ). In his absence from the Corinthian congregation, the question was raised whether he was an apostle or an imposter.) 1 1 2 8 0 “tw://bible.?id=48.1.6-48.1.7|AUTODETECT|” Who were these people that sowed doubt in the hearts of believers? Were they Judaizers who instigated tension among the Corinthians and refused to acknowledge Paul s apostleship?��4�� We would have expected Paul to provide further details 7 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.7|AUTODETECT|” Gal. 1:6 7) 1 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” 5:10) 1 1 -1 9 0 0 ), but conclusive evidence is lacking. Whoever they may have been, those whom Paul calls others are not members of the church in Corinth. He is not an apostle to them, but he decidedly is an apostle to the Corinthians. John Calvin paraphrases Paul s intent: If there are some who have doubts about my apostleship, that should not be so in your case, however, for, since I planted your church by my ministry, either you are not believers, or you are bound to recognise me as an apostle. ��5��) 1 1 2 8 0 “tw://bible.?id=47.3.2|AUTODETECT|” Paul s certainty lies in the seal of his apostleship which he received in the Lord. With the word seal he identifies the Corinthian church. Its members confirm his apostolic authority and are the seal of his authentic apostolate. Indeed, they are his letters of recommendation 7 1 -1 9 0 “tw://bible.?id=47.3.2|AUTODETECT|” II Cor. 3:2) 1 1 -1 9 0 0 ).��6�� Paul s credentials are valid because the Corinthian community itself certifies them. Moreover, with a conditional sentence If I am not an apostle to others, at least I am to you Paul states the reality of the situation.) 1 12 2 8 0 0 Once more Paul writes the prepositional phrase in the Lord (see v. 1). He notes that the Corinthian believers abide in the sphere of the Lord. By implication, if the Lord appoints Paul to be an apostle, then they who are in the Lord inevitably validate his apostleship.) ) Greek Words, Phrases, and Constructions in 9:1 2) �P�� instead of the negative particle �P�, which he used for the first two questions, Paul now writes �P�� to accentuate a sharper tone in the third question.) � ����� the preposition is not instrumental; it is locative and denotes relationship.) ��� �� Q��� �0�� the adversative ��� and the particle �� modify the tone of the apodosis in this simple-fact conditional sentence: to you at least I am. ) ) ) b. Defense) 9:3 6) 3. My defense to those who examine me is this: 4. Do we not have the right to eat and drink?) a.

Textual division. The word this may refer to either the preceding two verses (vv. 1 2) or the verses that follow (vv. 4 5). Scholars who connect verse 3 to the preceding verses apply the term this to Paul s apostleship that is sealed by the Corinthian church.��7�� Conversely, those who see verse 3 as the beginning of a new paragraph place a colon after the term this and apply it to Paul s apostolic rights.��8�� Of the two interpretations, the second is preferred because the general context stresses Paul s rights.) 1 1 2 8 0 “tw://bible.?id=44.22.1|AUTODETECT|” b. Defense. A second difficulty relates to Paul s words my defense. Is he writing about a court of law to which he has been called to give an account 7 1 -1 9 0 “tw://bible.?id=44.22.1|AUTODETECT|” Acts 22:1) 1 1 -1 9 0 0 )? The fact that the wording is borrowed from the field of law seems to demand an affirmative answer. But in view of the geographical distance that separated Paul from his questioners (from Ephesus to Corinth), we presume that Paul spoke figuratively.) 1 1 2 8 0 0 In the context of the epistle, why does Paul speak of defense? Because Paul was a Jew and not a Gentile, the Gentile Christians in Corinth considered him to be bound to the Mosaic food laws. By stating that he would forego eating meat, he effectively precluded the possibility of consuming sacrificial meat. He defends his freedom to not exercise his rights. Succeeding verses provide the answer that Paul has the right to food, drink, companionship, and support (vv. 4 5, 12). Yet he refuses to press this right because he desires to further the cause of the gospel.

He encourages table fellowship but declines to eat sacrificial meat to avoid hurting the conscience of a brother. As a Christian redeemed by Jesus Christ, he enjoys freedom from the Mosaic law but chooses not to avail himself of this freedom. He has the right to have a wife to accompany him, but he opts to remain single so that nothing may hinder him in preaching and teaching the gospel.) 1 1 2 8 0 “tw://bible.?id=42.10.7|AUTODETECT|” According to the Lord s command that a worker deserves his wages 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 “tw://bible.?id=44.18.2-44.18.3|AUTODETECT|” ), the Corinthians who received Paul s teachings were obligated to support him financially. But when Paul resided in Corinth at the home of Aquila and Priscilla, he plied his tentmaking trade to support himself 7 1 -1 9 0 “tw://bible.?id=44.18.2-44.18.3|AUTODETECT|” Acts 18:2 3) 1 1 -1 9 0 0 ). With respect to preaching Christ s gospel, Paul unequivocally informed the Corinthians that he offered his services free of charge (v. 18).) 1 5 2 8 0 0 c. Doubts. The fact that Paul declined to exercise his rights caused some Corinthian believers to raise questions about his conduct. Paul s response to these questions was that he figuratively faced a trial during which interrogators presented inquiries concerning his behavior. Perhaps these faultfinders were looking for an apostle whose conduct peerlessly met all their expectations. They were the vocal minority in the congregation, but they failed to intimidate Paul, who boldly presented his defense and advanced the cause of Christ.) Paul asks his opponents whether he has the right to eat and to drink.

This question demands an affirmative reply. That is, the church had to provide room and board for him as recompense for the labors he performed in their midst.��9�� Although there is valid reason to link this verse (v. 4) to 8:9, where the word right occurs in a discussion about freedom to eat meat, we are inclined to look at the succeeding rather than the preceding context. Paul speaks no longer of sacrificial food but of eating and drinking at the expense of the church in Corinth. In the following verses he informs his readers that he has refrained from using his privilege of financial support (vv. 15 18).) We lack sufficient information about specific charges Paul s opponents are leveling against him. Our explanations, then, rest not on specific evidence but on conjecture.) 5. Do we not have the right to take along a believing wife as also the rest of the apostles and the brothers of the Lord and Cephas do?) a.

Do we not have the right to take along a believing wife? A literal translation of the Greek is a sister (in the Lord), a wife, which in a polished translation becomes a believing wife. Paul asks the Corinthians whether he has the right to travel with a believing wife. They will have to agree that he has the right to be married and have a wife as his travel companion.��10�� Whether Paul was married at one time is difficult to determine. But in view of his knowledge of the intimacies of married life (see the commentary on 7:1 9), it is plausible to suppose he had been married.) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.28|AUTODETECT|” The intimacy of husband and wife is strengthened by the common bond they possess as believers in Jesus Christ. And a missionary couple give themselves completely to the work of extending the church. If Paul had had a wife to accompany him, she would have suffered shipwreck; she would have experienced a lack of food and drink and would have had insufficient clothing 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.28|AUTODETECT|” II Cor. 11:23 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.14.3|AUTODETECT|” b. As also the rest of the apostles and the brothers of the Lord and Cephas do? Even though Acts is known as the Acts of the Apostles, the book relates accounts of only two apostles: Peter and Paul (John is mentioned incidentally). We know nothing from Scripture about the lives and travels of the others who belonged to the Twelve. When Paul mentions the rest of the apostles, he implies that he was well informed about their travels and family circumstances, and so were the Corinthians. Apart from tradition, which says that Thomas journeyed as far as India, we know little about the work of the apostles. We assume that Paul is thinking of the Twelve and not about a broader circle of apostles that included Barnabas, Andronicus, and Junias 7 1 -1 9 0 “tw://bible.?id=44.14.3|AUTODETECT|” Acts 14:3) 1 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” Rom. 16:7) 1 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” I Thess. 2:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.13.55|AUTODETECT|” The brothers of the Lord are those whom Matthew and Mark mention in their respective Gospels: James, Joseph, Simon, and Judas 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 1 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” Mark 6:3) 1 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” ). They are the half-brothers of Jesus, who, as John reports, did not believe in Jesus during his earthly ministry 7 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” John 7:5) 1 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” ). But after his resurrection, Jesus appeared to James 7 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” I Cor. 15:7) 1 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” ). On the day of Jesus ascension, his brothers with their mother, Mary, and the other women met with the eleven apostles in the upper room 7 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 1 1 -1 9 0 0 ). The Book of Acts and the epistles of James and Jude aside, we are ignorant of the work of Jesus brothers.) 1 1 2 8 0 “tw://bible.?id=43.1.42|AUTODETECT|” The name Cephas, of course, is the Aramaic name for Peter 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” John 1:42) 1 1 -1 9 0 “tw://bible.?id=40.8.14-40.8.15|AUTODETECT|” ). The Gospel writers describe Jesus healing Peter s mother-in-law in Capernaum 7 1 -1 9 0 “tw://bible.?id=40.8.14-40.8.15|AUTODETECT|” Matt. 8:14 15) 1 1 -1 9 0 “tw://bible.?id=41.1.29-41.1.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.29-41.1.31|AUTODETECT|” Mark 1:29 31) 1 1 -1 9 0 “tw://bible.?id=42.4.38-42.4.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.38-42.4.39|AUTODETECT|” Luke 4:38 39) 1 1 -1 9 0 0 ). Now Paul relates that Peter took his wife along on missionary journeys. We are unable to verify whether Peter had been in Corinth at any time. Because Paul mentions him repeatedly in this letter��11�� and now even refers to his wife, we assume that Peter had visited the church in Corinth.) 1 2 2 8 0 0 6. Do Barnabas and I not have the right to refrain from physical labor?) If we interpret Paul s first question concerning eating and drinking to mean that the church was obligated to supply the apostles with food and drink, then it corresponds with this third question. Here Paul asks whether Barnabas and he have the right to do exclusively spiritual work, and the answer to this query is a resounding yes. If Paul and Barnabas are thus engaged, the church will have to support them financially. But how does the second question fit in the context? Had Paul been married, the church would have been obligated to support him and his wife an extra monetary burden for the church.) 1 1 2 8 0 “tw://bible.?id=44.15.39-44.15.40|AUTODETECT|” Why does Paul mention Barnabas? Paul had had a disagreement with Barnabas in Antioch of Syria 7 1 -1 9 0 “tw://bible.?id=44.15.39-44.15.40|AUTODETECT|” Acts 15:39 40) 1 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.13|AUTODETECT|” ) that caused a separation between these two co-workers. Yet Paul mentions Barnabas in his letter to the churches in Galatia 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.13|AUTODETECT|” Gal. 2:1 13) 1 1 -1 9 0 0 ). If we say that Paul wrote this epistle after the unpleasant episode in Antioch, we infer that Paul s relations with his colleague Barnabas were restored. Barnabas was Paul s companion on his first missionary journey to Cyprus and southern Asia Minor. (During Paul s second journey to Asia Minor, Macedonia, and Greece, Silas accompanied him.) We have no proof that Barnabas ever visited Corinth. But we have every reason to believe that with the healing of the breach between these two friends, they met each other again, perhaps even in Corinth.) 1 3 2 8 0 0 Both Barnabas as a Levite and Paul as a Pharisee had learned a trade to support themselves. We know that Paul was a tentmaker but we have no information about the trade of Barnabas. We know that Greek culture despised physical labor, yet Paul, who had the rank of teacher, worked with his own hands to generate financial support. No wonder that the clash of cultural backgrounds caused the people in Corinth to raise questions concerning Paul s conduct. He had the right to ask for sustenance, but he refused to avail himself of this right.��12��) ) Practical Considerations in 9:3 6) 1 1 2 8 0 “tw://bible.?id=40.23.23|AUTODETECT|” When God instituted the priesthood in Israel, he also instituted tithing. The priests and Levites would receive no inheritance in the promised land. They had to collect a tithe from their fellow Israelites for their support and for the maintenance of the tabernacle and its services.��13�� Throughout the Old Testament era, the descendants of Levi were supported by the tithes of God s people. In Jesus day, the practice of tithing was strictly observed, especially by the Pharisees 7 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” Matt. 23:23) 1 1 -1 9 0 “tw://bible.?id=41.12.41-41.12.44|AUTODETECT|” ). Even the poor widow cast her two pennies into the temple treasury 7 1 -1 9 0 “tw://bible.?id=41.12.41-41.12.44|AUTODETECT|” Mark 12:41 44) 1 1 -1 9 0 0 ), and thus gave all she possessed.) 1 1 2 8 0 “tw://bible.?id=40.10.5-40.10.9|AUTODETECT|” When Jesus sent out his disciples two by two, he instructed them not to take along any money, food, or bag 7 1 -1 9 0 “tw://bible.?id=40.10.5-40.10.9|AUTODETECT|” Matt. 10:5 9) 1 1 -1 9 0 “tw://bible.?id=41.6.7-41.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.7-41.6.11|AUTODETECT|” Mark 6:7 11) 1 1 -1 9 0 “tw://bible.?id=42.9.3-42.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.3-42.9.5|AUTODETECT|” Luke 9:3 5) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ). He told them that the worker is worth his pay, which was their assurance that God would provide for them in all their needs. He gave the rule that a worker in God s kingdom should receive his income from God s people 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 If at all possible, ministers and missionaries should work full time in preaching and teaching God s Word. In turn, the people they serve should support them financially, so that these pastors and missionaries will be able to meet their daily needs. Although tent-making ministries have their place and purpose, God s people ought to raise the necessary funds to provide for the needs of the clergy.) 1 1 2 8 0 “tw://bible.?id=47.9.7|AUTODETECT|” Last, the members of the church express their love and gratitude to the Lord when they cheerfully give their tithes and offerings 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 ). From Sunday to Sunday they present their gifts to the Lord as an act of worship and expect them to be used to the glory of his name.) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:3 6) Verse 3) �� this possessive adjective is stronger and more expressive than the enclitic ��� (my), especially when placed between the definite article ! and the noun ������� (defense).) �U�� the position of this demonstrative pronoun at the end of the verse favors the interpretation that it refers to the succeeding verses.) Verses 4 5) �� the negative particle at the beginning of each verse introduces rhetorical questions that normally demand a negative reply. However, in both verses the main verb is negated by the particle �P, so that with the double negative the rhetorical questions receive affirmative answers.) ����t� ������� the apposition of two nouns means that the first one describes the second: a sister (in the lord) as a wife. ) Verse 6) ����� in the singular, the adjective applies grammatically only to Paul. By extension, however, it also applies to Barnabas.) �t ��������� the particle negates the present infinitive to work. Nevertheless, because of the comparative particle $ at the beginning of the verse, the sentence depends on the negative �� of the preceding verse (v. 5) and is a rhetorical question. The two negatives cancel each other so that the query receives a positive reply.��14��) ) ) c. Service) 9:7 12) Scholars are not unanimous in determining paragraph divisions in this part of the chapter. Some include verse 7 with the preceding segment (vv. 3 6), others place it in a larger context (vv. 3 12), and still others have it at the beginning of a new paragraph (vv. 7 12).) 1 1 2 8 0 “tw://bible.?id=5.25.4|AUTODETECT|” The preceding section (vv. 3 6) lists three rhetorical questions that demand a positive answer. Conversely, verse 7 features three rhetorical questions that call for a negative response. We include verse 7 with verses 8 12 because it is introductory to those verses. The questions relating to agriculture are strengthened by a quotation from the law of Moses 7 1 -1 9 0 “tw://bible.?id=5.25.4|AUTODETECT|” Deut. 25:4) 1 1 -1 9 0 0 ) in verse 9, and Paul reasons from these examples to tell the Corinthians about his right to expect material support from them.) 1 3 2 8 0 0 7. Who serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Or who tends a flock and does not drink from its milk?) a. Who serves in the army at his own expense? This is the first of the three questions in this verse that demand a negative reply.

A soldier received his provisions from his superior officer, who had to supply his troops with the necessities of life supplies taken either from government stores or from conquered nations. Should he fail in this task, his troops would revolt. No soldier would ever serve in an army at his own expense.��15�� That would be unthinkable.) Paul is not asking the Corinthians for a salary, but with this example he defends his right to basic necessities. Wages is unfit as a translation [in this text] because & no one can pay oneself wages. ��16��) 1 1 2 8 0 “tw://bible.?id=5.20.6|AUTODETECT|” b. Who plants a vineyard and does not eat its fruit? This question also receives a negative response. An example is taken from the agricultural scene, which was familiar to the readers of this epistle. The wording is reminiscent of a proverbial saying in the Mosaic law, Has anyone planted a vineyard and not begun to enjoy it? 7 1 -1 9 0 “tw://bible.?id=5.20.6|AUTODETECT|” Deut. 20:6) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 c. Or who tends a flock and does not drink from its milk? Everyone responds by saying, no one. The shepherd enjoys a daily milk supply from his animals and he can feed himself and his family with the products derived from the milk.) These three examples of the soldier, the gardener, and the shepherd pertain not only to the culture of the apostolic age; in Scripture God s people are often portrayed as an army, a vine, and a flock.��17�� With these three illustrations from daily life, Paul proves the unmistakable point that he deserves financial support for his labor among the Corinthians.) 8. I am not speaking these things according to man, am I? Or doesn t the law say these things? 9a.

For in the law of Moses it is written,) Do not muzzle the ox while it is threshing. ) a. I am not speaking these things according to man, am I? Verse 8 refers to the world in which we move from day to day and reminds the readers of the examples Paul gave in verse 7. Examples from life are instructive, but Paul does not rest his case on self-evident observations.) 1 1 2 8 0 “tw://bible.?id=5.25.4|AUTODETECT|” b. Or doesn t the law say these things? As he does repeatedly in this epistle, Paul turns to the Scriptures.��18�� God s Word is foundational, so when Paul teaches, he frequently quotes the Scriptures. The expression law is explained here as the law of Moses. Thus, from the Mosaic law Paul derives the words Do not muzzle the ox while it is threshing 7 1 -1 9 0 “tw://bible.?id=5.25.4|AUTODETECT|” Deut. 25:4) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.24.15|AUTODETECT|” c. For in the law of Moses it is written. Calvin asks why Paul did not resort to a clearer illustration from the Mosaic law, and provides the example of a hired man who lives in poverty and needs his wages. God says to the man s employer, Pay him his wages each day before sunset 7 1 -1 9 0 “tw://bible.?id=5.24.15|AUTODETECT|” Deut. 24:15) 1 1 -1 9 0 0 ).��19�� But Paul reasons from the lesser to the greater: if God wants the farmer to take care of his ox, does he not require man to take greater care of his fellow man?) 1 1 2 8 0 “tw://bible.?id=10.24.22-10.24.24|AUTODETECT|” d. Do not muzzle the ox while it is threshing. The Israelite farmer spread his grain on an outdoor threshing floor, which was hard, smooth, and level. A flat board weighed down with stones or people was drawn over the grain by a team of oxen or horses that walked in circles around a post 7 1 -1 9 0 “tw://bible.?id=10.24.22-10.24.24|AUTODETECT|” II Sam. 24:22 24) 1 1 -1 9 0 “tw://bible.?id=33.4.12-33.4.13|AUTODETECT|” ). At times the farmer would have the oxen or horses tread out the grain with their feet 7 1 -1 9 0 “tw://bible.?id=33.4.12-33.4.13|AUTODETECT|” Mic. 4:12 13) 1 1 -1 9 0 0 ). The ox was permitted to eat as much grain as it desired while it was doing the heavy pulling. If a Jew muzzled the ox, he would run the risk of a scourging in the local synagogue.��20��) 1 2 2 8 0 0 9b. God is not concerned with oxen, is he? 10. Or is he actually speaking on account of us? For on account of us it is written, because the plowman ought to plow in hope and the thresher ought to thresh in hope of sharing the crop.) Note these observations:) 1 1 2 8 0 “tw://bible.?id=19.104.14|AUTODETECT|” a. Concern. God is not concerned with oxen, is he? The interpretation of this question should be understood in the context of the Scriptures. As Creator of this universe, God upholds from moment to moment all that he has made. He gives food to all his creatures, both great and small. He makes grass grow for the cattle and plants for man to cultivate.& The lions roar for their prey and seek their food from God 7 1 -1 9 0 “tw://bible.?id=19.104.14|AUTODETECT|” Ps. 104:14) 1 1 -1 9 0 “tw://bible.?id=19.104.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.104.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=19.147.9|AUTODETECT|” ). He provides food for the cattle and for the young ravens when they call 7 1 -1 9 0 “tw://bible.?id=19.147.9|AUTODETECT|” Ps. 147:9) 1 1 -1 9 0 0 ). Therefore, when Paul asks whether God is concerned with oxen, he is not saying that God takes care only of people and neglects animals.) 1 1 2 8 0 “tw://bible.?id=20.12.10|AUTODETECT|” God gives man the command to permit an ox to eat grain. Man puts the animal to work for him, but God stipulates that man must care for the ox because it belongs to God s great creation 7 1 -1 9 0 “tw://bible.?id=20.12.10|AUTODETECT|” Prov. 12:10) 1 1 -1 9 0 “tw://bible.?id=20.27.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.27.23|AUTODETECT|” 27:23) 1 1 -1 9 0 0 ).��21�� God is concerned about man s behavior toward his creation, for he wants man to be a wise steward.) 1 6 2 8 0 0 b. Address. God is addressing men, not animals. Paul asks his readers, Or is he actually speaking on account of us? The answer to this question is emphatically affirmative. This does not mean that Paul disregards the intention of God s precept not to muzzle an ox while it is treading out the grain.

Rather, he teaches that if man does not take proper care of his animal, one would not expect him to provide adequately for his laborer. More specifically, how does the church take care of its ministers? The expression actually signifies that if God commands man to care for his animals, on a higher level he instructs the members of the church to care for the ministers of the gospel.) c. Argument. For on account of us it is written. With the word for, Paul confirms what he has been teaching in the preceding lines.

He stresses that the Scriptures are written for man and addressed to him, thus he repeats the phrase on account of us. God speaks to man and commands him to listen obediently. However, Paul says the words it is written allude to the Old Testament quotation in the preceding verse (v. 9), not to the words that follow. When he writes, because the plowman ought to plow in hope and the thresher ought to thresh in hope of sharing the crop, he no longer quotes. The Scriptures contain no such words.��22��) We presume that Paul notes a proverbial saying that originated in an agricultural community. But what is Paul trying to say?

He figuratively applies these words to the Christian worker who, as a result of diligent labor, takes pleasure in sharing the produce. This worker preaches and teaches the gospel and expects rewards from a harvest. Plowing and sowing are normally followed by threshing and harvesting.) Notice the emphasis on the phrase in hope, which occurs twice.��23�� The one who plows and sows ought to do so in hope of an eventual harvest. In this harvest both he and the one who threshes will have a share. In terms of expectant waiting, the plowman stands at the beginning of the growing season and the thresher at the end. Both of them are filled with hope that they may participate in the harvest and enjoy its rewards.

In the end the farmer s hope becomes reality when he harvests the yield and rejoices. Growth in nature takes place in one season which in months usually can be counted on the fingers of one hand. Spiritual growth, however, takes longer and demands extra patience and care. The rewards are unending and satisfying beyond earthly measure.) 11. If we have sown spiritual things for you, is it a great thing if we reap a harvest of material things from you?) At first, the words of the previous verse seem to add little to the discourse. But the present text provides the needed explanation.

Paul is not talking about the plowman and the thresher as such. He has in mind the spiritual workers in God s church who may participate in the material blessings that come to the members of the church.) 1 1 2 8 0 “tw://bible.?id=45.15.27|AUTODETECT|” Paul applies the words of this text to himself and his fellow workers by using the personal pronoun we. Further, he writes a conditional sentence that is true to fact. He and his co-workers have indeed sown the spiritual Word of God among the Corinthians. And now they envision a spiritual and material response from the members of that church. The comparison between matters that are eternal and temporary is obvious, for the Corinthians are unmistakably recipients of the greater gifts 7 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” Rom. 15:27) 1 1 -1 9 0 0 ). If in fact Paul sowed spiritual seed, may he not expect some material gifts in return? The question demands an affirmative response.) 1 4 2 8 0 0 12. If others share in this right [of support] over you, don t we have it all the more? However, we did not use this right, but we endure all things so as not to hinder the gospel of Christ.��24��) a. If others share in this right [of support] over you, don t we have it all the more? The first point we notice is that Paul writes a conditional sentence to affirm the existing circumstances in Corinth. He is saying that others are exercising their right to ask for financial support.

The verb to share in is a direct translation of the Greek (see v. 10), which idiomatically can mean to enjoy. ��25�� Next, the Greek has the unadorned expression the right, but the context demands the added explanation of support. And last, the word you signifies not a subjective genitive but an objective genitive .) Who are the persons to whom Paul refers indirectly? The word others discloses that they are people in the same category as Paul, namely, those who proclaim the gospel. We are perhaps to think of Apollos and Peter, who also minister. Paul writes that these men share in the right to expect remuneration for their daily work of preaching and teaching.) By making this comparison, Paul is asking whether he should not have the first share in the right of support. Neither Apollos nor Peter founded the church in Corinth.

Paul did, and the Corinthians consider him their spiritual father (4:15). If the others exercise the right to financial support, then certainly Paul can claim it for himself.) 1 1 2 8 0 “tw://bible.?id=44.18.2-44.18.3|AUTODETECT|” b. However, we did not use this right. When he arrived in Corinth on his initial visit, Paul stayed with Aquila and Priscilla. These people were tentmakers, like Paul 7 1 -1 9 0 “tw://bible.?id=44.18.2-44.18.3|AUTODETECT|” Acts 18:2 3) 1 1 -1 9 0 0 ), and thus were skilled in leatherwork. During the week, Paul earned enough income to pay his expenses. On the Sabbaths, however, he preached in the local synagogue. For a period of a year and a half, Paul preached to and taught the Corinthians. He refused to avail himself of the right to gain support from the church he founded and served. Instead, he worked so he would not become a burden to the Corinthians.��26�� As Paul tried to formulate a course of action that would advance the cause of the gospel, he knew that he could not escape criticism. If Paul refused to exercise his right for support, his critics would charge him with being aloof. But if he accepted support, they would call him greedy.��27��) 1 1 2 8 0 “tw://bible.?id=44.18.5|AUTODETECT|” When Silas and Timothy eventually arrived, Paul became a full-time preacher of the gospel 7 1 -1 9 0 “tw://bible.?id=44.18.5|AUTODETECT|” Acts 18:5) 1 1 -1 9 0 “tw://bible.?id=47.11.9|AUTODETECT|” ). We know that these men brought financial gifts to Paul from the churches in Macedonia, for he himself writes: And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so 7 1 -1 9 0 “tw://bible.?id=47.11.9|AUTODETECT|” II Cor. 11:9) 1 1 -1 9 0 “tw://bible.?id=50.4.14-50.4.16|AUTODETECT|” ). The church in Philippi supplied him again and again with monetary gifts to aid him in his work 7 1 -1 9 0 “tw://bible.?id=50.4.14-50.4.16|AUTODETECT|” Phil. 4:14 16) 1 1 -1 9 0 0 ). This Macedonian church set the example for others in voluntary giving. Paul was not looking for gifts but readily credited this church for the support it gave.) 1 2 2 8 0 0 c. But we endure all things so as not to hinder the gospel of Christ. The adversative but strengthens and explains the adversative however in the preceding clause.) With the pronoun we, Paul undoubtedly includes his fellow workers Silas and Timothy, who also may have worked at a trade to supply their physical needs. He and his co-workers endured all things, Paul writes. In the Greek, the verb to endure has the primary meaning of keeping silent out of love for others (compare 13:7, where the same Greek verb occurs). They put up with many inconveniences for the benefit of Christ s gospel. They themselves would do their utmost not to become stumbling blocks to anyone who wished to know Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=47.6.3|AUTODETECT|” Paul and his associates would do anything for the cause of the gospel. They desired that no prospective converts to Christ might ever say that the apostles were interested in their money. Their lifestyle, then, should never become a hindrance to the Corinthians. The word hindrance is a military term that connotes breaking up a road to impede the advance of a pursuing enemy.��28�� The word represents an interruption in a course of action, which in this case signifies the spread of the gospel of Christ 7 1 -1 9 0 “tw://bible.?id=47.6.3|AUTODETECT|” II Cor. 6:3) 1 1 -1 9 0 0 ). This gospel belongs to Christ and at the same time proclaims him.) 1 21 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 9:9 12) Verses 9 10) ��� the particle affirms the positive answer to the preceding rhetorical questions (vv. 9b 10a) in the sense of to be sure. ��29��) �������� you shall muzzle. The manuscript evidence for this reading is weaker than for �������� (you shall muzzle), yet on transcriptural grounds scholars prefer the weaker text.��30��) E�� this word can be either the conjunction that, the recitative, or the causal. The conjunction can be explanatory in the sense of that is (NEB). We can hardly take it as recitative when there is no reference to the Scriptures. Most translators give the word a causal connotation.��31��) Verse 11) �0 three times in three successive clauses, this particle introduces facts that are true.) !���� Q��� note the juxtaposition of these two personal pronouns in this and the next clause (see also v. 12a). The position of Q��� seems to emphasize the possessive idea .) ������� this adjective describes the appearance and characteristics of flesh (see 3:3), that is, matter, and refers to material objects.) Verse 12) ���� others of the same category; otherwise Paul could have used the adjective ����� (different).) Q��� the noun ������� governs the genitive case of the pronoun with the resultant meaning this right [of support] over you. ��32�� The noun itself is genitive because of the verb ������ (I share in).) ��� ������� the genitive is both subjective and objective .) ) ) 2.

Surrender of Rights) 9:13 18) a. Remuneration) 9:13 14) 1 1 2 8 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” For the apostles and their helpers, God s revelation formed a unit. True, the writer of Hebrews notes that in many ways and in many forms, God spoke to the forefathers through the prophets, and in these last days he spoke to us through the Son. But it is God who through the apostles is revealing his redemptive truth to his people 7 1 -1 9 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” Heb. 1:1 2) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 When Paul writes about receiving financial support from God s people, he considers the Levitical system God had instituted in connection with the temple. He sees similarity between God s command for the support of priests and Levites and the Lord s directive concerning compensation for the messengers of the gospel.) 13. Do you not know that those who administer the holy services eat the food from the temple? And those who regularly serve at the altar share in the offerings that are on the altar?) a. Do you not know? ��33�� This question a rebuke occurs elsewhere in Paul s first letter to the Corinthians (3:16). The readers should have known better but instead reveal a disturbing inconsistency in their religious life.

Paul had given them the teachings of the Old Testament and the message of the gospel. But can we expect that Gentile Christians in Corinth were familiar with the Old Testament stipulations concerning priests and Levites?��34�� In view of the comparison in the next verse (v. 14), Thus also the Lord directed those, the answer is affirmative. The Corinthians should know from the Scriptures the divine directives that relate to the provisions for those who minister to them in God s service. And, the teaching of the Scriptures aside, the Gentile Corinthians knew that priests at the pagan temples received their income from the people who came to worship, even though this income was used for purposes other than food and clothing.) 1 1 2 8 0 “tw://bible.?id=5.18.1|AUTODETECT|” b. That those who administer the holy services eat the food from the temple. This part of the sentence expresses a general statement about the work and ministry of all those who are connected with temple services. The tithes and offerings which the people brought to the temple in Jerusalem were for the priests and Levites. Because the tribe of Levi had no inheritance in Israel, God stipulated that the descendants of Levi should receive their income from the gifts the people brought to God s sanctuary 7 1 -1 9 0 “tw://bible.?id=5.18.1|AUTODETECT|” Deut. 18:1) 1 1 -1 9 0 0 ). The word food refers to the necessities of life and the expression temple alludes to the divine worship services, specifically in Israel. Calvin keenly observes the difference between services in pagan temples and the temple in Jerusalem: An argument derived from the custom of the heathen, would certainly have been a poor one, for the revenues of the priests were not devoted to necessities like food and clothing, but to costly furnishings, regal splendour and extravagant luxury.��35��) 1 1 2 8 0 “tw://bible.?id=44.15.19-44.15.21|AUTODETECT|” c. And those who regularly serve at the altar share in the offerings that are on the altar? Is Paul deliberately distinguishing between those working in the temple and those serving at the altar? Hardly. As elsewhere in this epistle (e.g., 7:2 3, 21 22, 27; 8:6), Paul writes a parallel statement. He alludes to the altar in the court of the priests at the temple in Jerusalem. There the priests received a share of what was offered on the altar. The Corinthians knew about these temple regulations, yet they realized that Gentile Christians did not have to observe these ceremonial laws 7 1 -1 9 0 “tw://bible.?id=44.15.19-44.15.21|AUTODETECT|” Acts 15:19 21) 1 1 -1 9 0 0 ). Nonetheless, they should be able to understand that the provisions for the priests and Levites are the same for the preachers of the gospel. Not the form but the principle behind these provisions must be observed. There should not be any difference.) 1 1 2 8 0 0 14. Thus also the Lord directed those who preach the gospel to get their living from the gospel.) 1 1 2 8 0 “tw://bible.?id=40.10.10|AUTODETECT|” Paul appeals to a word of the Lord which he places on a par with the stipulations in the Mosaic law. His appeal is to an authority higher than the apostles, namely, to Jesus himself. In the Gospels, Jesus told his disciples that a worker is worthy of his pay 7 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” Matt. 10:10) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 “tw://bible.?id=48.6.6|AUTODETECT|” ). Paul expands Jesus teaching by saying that those workers who devote themselves completely to the preaching and teaching of the gospel ought to be supported by the church 7 1 -1 9 0 “tw://bible.?id=48.6.6|AUTODETECT|” Gal. 6:6) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 Paul writes that Jesus commanded his disciples to receive their living from the people to whom they ministered the gospel. This command calls for obedience not from the apostles but from the members of the church. Similarly God had given his instructions to support the tribe of Levi not to the priests but to the people in Israel.) This verse clearly delineates the source of support for the minister of the Word. The preacher who faithfully proclaims the gospel may expect to receive his living from the gospel. But woe to that man who claims to live of the gospel without living at the same time for the gospel. ��36��) ) Practical Considerations in 9:13 14) A preacher is a minister of the gospel. Although he ministers the Word to the members of the church, he is a servant not of the church but of the Word of God.

True, he serves the church, which provides his annual salary; nevertheless he remains a servant of God s Word. This is a significant distinction, because the Lord sends forth his ambassador to preach that Word as a full-time minister wherever possible.) No one will dispute that a minister can be gainfully employed in the workaday world and excel with his skills. But a servant of the Word must devote his time to the preaching and teaching of the gospel. He has been called to that glorious task and has been ordained to devote himself completely to the ministry of the Word.) The Lord has instructed the beneficiaries of this ministry to supply the preacher s needs. The support which they extend to the minister, however, may go beyond the bare necessities of life. From his salary, for instance, their minister should be able to liquidate his student debts, purchase books for his ministerial library, and subscribe to theological and pastoral journals to aid him in his work.

A minister should receive an adequate salary to support himself and the members of his family.) ) ) Greek Words, Phrases, and Constructions in 9:13 14) Verse 13) �P� �4���� the negative particle introduces a rhetorical question that expects a positive answer. The readers knew because Paul and his co-workers had taught them the Scriptures.) �p 1��� the adjective in the neuter plural signifies the holy things and pertains to everything connected with the temple.��37��) �p � ��� 1���� the Majority Text omits the definite article ��, which in translation has to be supplied (KJV, NKJV). The evidence from textual witnesses for either omission or inclusion is strong. Paul s choice of �x 1���� (temple complex) differs from his preference for ���� (temple the building proper). See 3:16; 6:19.) Verse 14) ���� the dative expresses advantage and not the indirect object. The command is not given to the missionaries, but for their benefit. ��38��) � followed by the genitive case, this preposition denotes either cause or source.) ) ) b.

Reward) 9:15 18) 15. But I have not used any of these privileges. And I do not write these things that in this way it may turn out for my benefit. For I would rather die than.& No one shall render void my reason for boasting.) 1 1 2 8 0 “tw://bible.?id=52.2.9|AUTODETECT|” a. But I have not used any of these privileges. Paul supported himself by his own trade during the three missionary journeys. His mention of Barnabas, who engaged in manual work to supply his own needs (9:6), refers to the first journey. Paul s manual labor in Thessalonica 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.18.3|AUTODETECT|” ), Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.3|AUTODETECT|” Acts 18:3) 1 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” ), and Ephesus 7 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” Acts 20:34) 1 1 -1 9 0 “tw://bible.?id=47.12.14|AUTODETECT|” ) took place during the second and third journeys 7 1 -1 9 0 “tw://bible.?id=47.12.14|AUTODETECT|” II Cor. 12:14) 1 1 -1 9 0 0 ).��39��) 1 1 2 8 0 “tw://bible.?id=50.4.14-50.4.18|AUTODETECT|” Paul precludes the possibility of having the Corinthians pay him for his services during a future visit. He states categorically that he has not claimed for himself the right for financial support (see 4:12). And he will continue to observe the principle of not accepting money or goods for his spiritual work. Paul is not saying that others have to follow his example in refusing to accept support from the people. And the gifts from the church in Philippi should not be understood as remuneration for services rendered but rather as tokens of love for Paul 7 1 -1 9 0 “tw://bible.?id=50.4.14-50.4.18|AUTODETECT|” Phil. 4:14 18) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 b. And I do not write these things that in this way it may turn out for my benefit. In composing his letter to the Corinthians Paul presumably relied on the services of a scribe. As he is in the process of forming his sentences, Paul realizes that some of his readers may receive the impression that he is asking the church to reimburse him for past services. He therefore makes clear that he is not asking the Corinthians for any personal benefits. On the contrary, in spite of Jesus command that the worker be remunerated for his labors, Paul preserves the principle not to ask for any support but to rely on his own resources.

He is not interested in his own advancement but in the progress of the gospel.) c. For I would rather die than.& From his epistles, we infer that Paul was readily overcome by emotion. Often he breaks off in the middle of a sentence and lets the reader fill in the gaps.��40�� In this passage Paul reflects on his relationship with the Corinthians and is overcome by his emotions, so that he fails to complete the rest of the sentence. When he regains composure, he starts anew with a slightly different thought.) We can only surmise what the entire sentence may have been. Perhaps Paul was at the point of uttering a critical remark. We will never know.

However, some ancient manuscripts give the sentence a semblance of continuity with a different reading in the Greek. This reading is reflected, for example, in the translation of the King James Version: For it were better for me to die, than that any man should make my glorying void. Such a translation gives a smooth reading, but it does not convey the emotional tension that caused the break. The force of Paul s emotions resulted in a rupture in the syntax. By keeping the break in the sentence, we reflect Paul s emotional state.��41��) 1 1 2 8 0 “tw://bible.?id=48.6.14|AUTODETECT|” d. No one shall render void my reason for boasting. What is Paul intending to say? Earlier in his epistle, he admonished the readers not to boast except in the Lord 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” Gal. 6:14) 1 1 -1 9 0 “tw://bible.?id=47.11.10|AUTODETECT|” ). Now he intimates that the Christian can never boast about himself or his own accomplishments but only about his Lord.��42�� Paul can even say that his right to support from the Corinthian church is no ground for boasting. His reason for boasting, then, is that the cause of the gospel has been and is advanced free of charge. No one is able to stop him from boasting about this matter 7 1 -1 9 0 “tw://bible.?id=47.11.10|AUTODETECT|” II Cor. 11:10) 1 1 -1 9 0 0 ). Should he now receive remuneration, he would give his opponents the opportunity to make his boasting void. Even if the Corinthians should wish to pay Paul, he would refuse their aid so as not to hamper the progress of the gospel (v. 12).) 1 1 2 8 0 0 16. For if I preach the gospel, I have nothing to boast about. I am compelled to preach, for woe to me if I do not proclaim the gospel.) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” When Jesus called Paul on the road to Damascus, he told him to preach the gospel to the Gentiles and to the people of Israel 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.26.15-44.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.15-44.26.18|AUTODETECT|” 26:15 18) 1 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” ). When he began his ministry, Paul proclaimed the good news to the Jews in the synagogues of Damascus and Jerusalem. He then taught in the church in Antioch and from there went to Cyprus and Asia Minor to acquaint Jews and Gentiles with Christ s gospel. As he reveals in his farewell address to the Ephesian elders, I testified to both Jews and Greeks that they turn in repentance to God and faith in our Lord Jesus 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” Acts 20:21) 1 1 -1 9 0 0 ). Because Paul was appointed to preach, he did not see that task as a reason for boasting. Instead, his commission from the Lord compelled him to preach. Paul wanted to complete the task which the Lord Jesus had given him, namely, preaching the gospel to both Jews and Greeks.) 1 1 2 8 0 “tw://bible.?id=24.20.9|AUTODETECT|” For woe to me if I do not proclaim the gospel. Paul raises the lament which the Old Testament prophets and the New Testament apostles raised. Like Paul, these men were overcome by the urgency of uttering the message God gave them. Jeremiah said that God s Word was like a fire in his heart and in his bones 7 1 -1 9 0 “tw://bible.?id=24.20.9|AUTODETECT|” Jer. 20:9) 1 1 -1 9 0 “tw://bible.?id=30.3.8|AUTODETECT|” ) and Amos writes that because God has spoken he must speak 7 1 -1 9 0 “tw://bible.?id=30.3.8|AUTODETECT|” Amos 3:8) 1 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” ). Peter and John, standing before the Sanhedrin, tell this ruling body that they cannot help but speak what they have seen and heard concerning Jesus Christ 7 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” Acts 4:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=55.4.2|AUTODETECT|” The phrase woe to me describes the greatest misery imaginable for Paul. He would bring this misery upon himself if he proved disobedient to his divine mandate to preach.��43�� He must preach the gospel of salvation in his own words to Timothy, in season and out of season 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” ). If not, he would incur God s wrath and its consequences. Paul is a slave of Jesus Christ, as he often notes in his epistles 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” Gal. 1:10) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 “tw://bible.?id=42.17.10|AUTODETECT|” ), and as such he faithfully executes his task 7 1 -1 9 0 “tw://bible.?id=42.17.10|AUTODETECT|” Luke 17:10) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 17. If I do this of my own choice, I have a reward. But if I do so under compulsion, I simply fulfill the stewardship entrusted to me.) This verse is obscure, and the first part fails to correspond properly to the message of the previous verse (v. 16). The second sentence fits the context, for Paul indicates that he is under divine obligation to preach the gospel. The problem, then, lies in the first part of the verse, particularly with the word reward. Paul seems to retrace his steps in the following verse (v. 18), where he asks and answers the question what his reward is.

With his repeated use of the first person pronoun (four times), he calls attention to himself.) a. If I do this of my own choice. If we see this verse as continuing the explanation about Paul s rights as a preacher, the difficulties remain but no longer appear insurmountable. The Corinthians cannot understand how Paul fails to defend his rights as a preacher. They view him as a preacher who has come to them of his own free will. But Paul informs them that if he had come to them of his own choice, he would have expected monetary compensation from them.

Then he would have a reward.) b. But if I do so under compulsion, I simply fulfill the stewardship entrusted to me. Paul writes the word stewardship to show that although he is an apostle with rights (vv. 1 6), he serves Jesus as a steward (see 4:1). In Paul s day, stewards were slaves who were given the responsibility of managing their master s household, estate, or financial affairs.) 1 1 2 8 0 “tw://bible.?id=42.17.10|AUTODETECT|” Paul knows that he has received his stewardship from Jesus himself. Whether a steward does his task by choice or under compulsion, his responsibility remains unaltered. If such a person fulfills his task not of his own will but because his master assigned it to him, he is merely a steward. He is like the servant in the parable who plowed his master s field, prepared his master s supper, waited on him, and finally had a free moment to eat and drink. He received no expression of gratitude for his labors, because he was his master s servant. Similarly, God s servants should say, We are unworthy servants; we have only done our duty 7 1 -1 9 0 “tw://bible.?id=42.17.10|AUTODETECT|” Luke 17:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 18. What then is my reward? When I preach the gospel, I offer it free of charge so as not to make full use of my authority in the gospel.) 1 1 2 8 0 “tw://bible.?id=48.1.15-48.1.16|AUTODETECT|” a. What then is my reward? Paul realizes that in his discourse he failed to explain the word reward in the first sentence of the preceding verse (v. 17). Now he turns his attention to it and gives his explanation. Paul s desire to be obedient to his divine commission is evident in many epistles 7 1 -1 9 0 “tw://bible.?id=48.1.15-48.1.16|AUTODETECT|” Gal. 1:15 16) 1 1 -1 9 0 “tw://bible.?id=49.3.8-49.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.8-49.3.9|AUTODETECT|” Eph. 3:8 9) 1 1 -1 9 0 0 ). He regarded his commission to preach as a privilege. As a slave of Christ he willingly obeyed his Sender and thus received a reward. This reward is not something Paul desires for himself. He proclaims the gospel free of charge (v. 18).��44��) 1 1 2 8 0 “tw://bible.?id=42.10.7|AUTODETECT|” b. When I preach the gospel, I offer it free of charge. Jesus commanded that the worker should receive his pay 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 0 ). In a sense, the phrase preach the gospel denotes as much the preaching as the actual living in accordance with the gospel.��45�� Those who preach the gospel should receive their income from the gospel (v. 14). But Paul refuses to avail himself of his apostolic right and calls his preference to preach the gospel without pay his boast (v. 15). He labels his action not to accept payment for his work in the ministry his reward (v. 18). Conversely, if he had been told to preach for a certain sum of money, he would have been thwarted in his purpose.��46�� The gospel would have been proclaimed, but Paul s reason for boasting would have been taken away.) 1 1 2 8 0 “tw://bible.?id=47.11.7|AUTODETECT|” By not receiving remuneration for his services, Paul was free from obligation to anyone. No one could ever lay a claim on Paul because of some monetary accountability 7 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” II Cor. 11:7) 1 1 -1 9 0 0 ). In this freedom, Paul could actively proclaim the good news to everyone.) 1 9 2 8 0 0 The purity of Paul s motive is aptly illustrated with a parallel taken from the medical world. A physician may attend the sick from the highest motives, though he receives a remuneration for his services. But when he attends the poor gratuitously, though the motives may be no higher, the evidence of their purity is placed beyond question. ��47�� Paul preached the gospel free of charge indisputable evidence of his pure motive.) c. So as not to make full use of my authority in the gospel. This second part of the sentence not only further explains the first part, but also concludes the entire segment on Paul s apostolic rights. Paul knows full well that he has the apostolic right to make his living from the gospel, but he chooses to ply the trade of the tentmaker.

He uses his other rights but does not receive financial recompense. The last three words of the sentence, in the gospel, should be taken with the word authority and should not be understood as an abbreviated reference to preaching the gospel. Paul gratuitously offers his services in regard to the gospel.) We raise two questions. First, why did Paul choose to preach the gospel without charge? He certainly did not do it to gain higher praise than the other apostles, who did exercise their apostolic right. Even though Paul writes that he worked harder than the others, he attributes praise and thanks to God (15:10).

The thought of performing work for his own advantage was repugnant to Paul. He worked for the sake of the gospel and its increasing influence in the world.) Second, is Paul asking preachers of the gospel to imitate him? The answer is a resounding no. Nowhere in Paul s epistles do we find any evidence that preachers should abrogate the command Jesus gave the workers in his kingdom. If a minister of the gospel has an independent source of income and offers his services free of charge, he is free to make that choice. But that choice is his own and he can never require it of others.

In the same way, Paul made a choice to supply his financial needs by working at his trade, but he could never demand this of his fellow workers.) ) Greek Words, Phrases, and Constructions in 9:15 18) Verse 15) �� the use of the personal pronoun as the first word in the sentence denotes emphasis. It is followed by the adversative �� to indicate contrast with the preceding verse.) ����� this is the epistolary aorist; the writer looks at his epistle from the viewpoint of the readers and uses the past tense for the present: I am writing. ) 1 1 2 8 0 “tw://bible.?id=58.6.14|AUTODETECT|” $ the comparative particle than depends on the adverb ������ (rather) and needs another element to complete the comparison. But this necessary element is lacking, with the result that the syntax is broken. To resort to using the word & (truly) as a means to circumvent the break is inadvisable. Except for a variant in ) 7 1 -1 9 0 “tw://bible.?id=58.6.14|AUTODETECT|” Hebrews 6:14) 1 1 -1 9 0 0 , the reading & occurs nowhere else in the New Testament.) 1 19 2 8 0 0 �P��v� ������� no one will empty. The manuscript support for this reading is early, strong, and has broad geographic representation. By contrast, textual support for the variant 5�� ��� ������ (in order that someone may empty) is weak.��48�� The rule that the harder reading is more likely to be original applies here.) Verse 16) p� �p� �P����������� this clause is the protasis of a conditional sentence that conveys a concessive mode: although I preach the gospel. The apodosis affirms factual truth.) �������� the passive voice , in which Jesus is the understood agent. The present tense discloses continuing relevance.) Verses 17 18) �0�������� ����������� notice that the accusative case of the noun stewardship is retained with the perfect passive verb has been entrusted. The active verb ������� with the dative ���� and the accusative of the noun would be expected.��49�� With the passive, however, Paul indirectly refers to Jesus.) 5�� this appositional clause explains the preceding verse (v. 17).) �0� �x ������������� the prepositional phrase with the articular infinitive expresses result rather than purpose.

The infinitive is perfective .) ) ) 3. Apostolic Freedom) 9:19 27) Paul had the difficult task of working in two distinct cultures: that of Jewish Christians who lived by the Mosaic law, and that of Gentile Christians who were free from the law of Moses. He had to preach the gospel to both groups while trying to bring them together in one community of believers and serving as a faithful pastor to those Christians who had weak consciences. Paul was in the unenviable position of giving leadership by speaking to all the issues that divided the believers in Corinth. For this reason, he wanted to be free so that he could be of service to all. Having demonstrated his desire to be free as a preacher of the gospel, he discloses the strategy he employs in winning people for Christ.) a.

Paul s Strategy) 9:19 23) 19. For though I am free from all men, I was a slave to all to win as many people as possible.) With the word free, Paul returns to the discussion on freedom that began this chapter (v. 1). There he implied that he was free from the dietary restrictions that the Mosaic law placed on Jews. Now he intimates that he is free from financial dependence on anyone. By not accepting compensation from the church at Corinth for his ministry, he was free from any hindrance that could obstruct his preaching.) Freedom is a relative concept with its own limitations. Paul does not say that he is free from all things but free from all men.

He echoes the idea that began the chapter (v. 1). There he states that he is free because he has Christian liberty. Here he asserts that he is free from all men, as an objective fact, because he has not availed himself of the complete freedom he possesses.��50��) Paul could say that he was at liberty to eat or not to eat meat, and that he enjoyed financial freedom because of his tentmaking trade. Yet he was never free from God s law, for he had freedom only within the context of that law. Augustine put it succinctly: Man is most free when controlled by God alone. ) 1 1 2 8 0 “tw://bible.?id=40.20.25-40.20.27|AUTODETECT|” As a free man, Paul is able to relate to every believer in the Corinthian church. He has full apostolic rights to be free from human control, yet he chooses to be a servant of all the Corinthian believers. He literally fulfilled Jesus words addressed to the disciples: You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave 7 1 -1 9 0 “tw://bible.?id=40.20.25-40.20.27|AUTODETECT|” Matt. 20:25 27) 1 1 -1 9 0 0 ). Paul imitates Jesus, who came not to be served but to serve.) 1 1 2 8 0 “tw://bible.?id=48.5.13|AUTODETECT|” Being a slave to all, Paul s objective is to win as many people as possible for Christ. Let it be understood that he is not vying with other apostles to bring in the most converts. Instead, he hopes to gain more adherents with the strategy of being a slave than by any other method.��51�� Conclusively, Paul demonstrates that he is a servant of Jesus by being a servant to Christ s people 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 20. To the Jews I conducted myself as a Jew to win the Jews; to those who are under the law I became as one under the law, though I myself am not under the law, to win those under the law.) 1 1 2 8 0 “tw://bible.?id=50.3.5|AUTODETECT|” a. To the Jews I conducted myself as a Jew to win the Jews. As one who is a slave to all, Paul begins with his own people and abides by the principle first to the Jew and then to the Gentile. ��52�� Paul was born a Jew and was a Hebrew of the Hebrews 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ). But when he writes that he became a Jew to the Jews, he implies that by becoming a follower of Jesus he is a new creation 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 0 ) and thus he is no longer a Jew or a Greek.��53��) 1 1 2 8 0 “tw://bible.?id=44.16.3|AUTODETECT|” During his ministry, Paul adapted himself to Jewish customs when he tried to win the Jews to Christ. These are a few striking examples: He had Timothy circumcised because of the Jews 7 1 -1 9 0 “tw://bible.?id=44.16.3|AUTODETECT|” Acts 16:3) 1 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” ); he made a Nazirite vow to express thanks to God for deliverance 7 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” Acts 18:18) 1 1 -1 9 0 “tw://bible.?id=44.21.23-44.21.24|AUTODETECT|” ); he joined four Nazirites in their purification rites and paid their expenses for the sacrificial offering 7 1 -1 9 0 “tw://bible.?id=44.21.23-44.21.24|AUTODETECT|” Acts 21:23 24) 1 1 -1 9 0 “tw://bible.?id=44.21.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.21.26|AUTODETECT|” 26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.20.4|AUTODETECT|” Paul tried to promote the unity of the church by bringing Gentile Christians from Macedonia and Asia Minor 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” Acts 20:4) 1 1 -1 9 0 “tw://bible.?id=44.21.20-44.21.21|AUTODETECT|” ) to Jerusalem. Although he was accused of not teaching the law of Moses to the Jewish people living in the Dispersion 7 1 -1 9 0 “tw://bible.?id=44.21.20-44.21.21|AUTODETECT|” Acts 21:20 21) 1 1 -1 9 0 0 ), he willingly appeased the Jewish Christians in Jerusalem. He wished to demonstrate that he had no objections to obeying the law of Moses.��54��) 1 1 2 8 0 0 b. To those who are under the law I became as one under the law, though I myself am not under the law. Here is a parallel to the first sentence in this verse. Both sentences apply to the Jews who are under the law of Moses and also to Christians with weak consciences.��55�� But why does Paul again call attention to the Jews? The answer seems to be that he wants to make a clear distinction between those who are under the law (v. 20) and those who do not have the law (v. 21). This distinction not only applies to the Jews on the one hand and the Greeks on the other; it also seems to relate to the Christians with weak consciences who are under the law and the strong Christians who exercise their freedom from the law.��56��) 1 1 2 8 0 “tw://bible.?id=44.15.10|AUTODETECT|” The word law in this verse and the next (v. 21) alludes to the Mosaic law. To be precise, the civil and ceremonial part of that law proved to be a burden to the Jews 7 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Acts 15:10) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 0 ). Yet Paul is willing to associate with those Jews who consider obedience to the Mosaic law their duty. With fellow Jews he observes their customs that include dietary rules, washings, and Sabbath observance.) 1 1 2 8 0 “tw://bible.?id=48.2.4|AUTODETECT|” As the champion of Christian liberty 7 1 -1 9 0 “tw://bible.?id=48.2.4|AUTODETECT|” Gal. 2:4) 1 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” 5:13) 1 1 -1 9 0 0 ), Paul will put aside his freedom in Christ and place himself in bondage to the Mosaic law. He will do so in Jewish settings for only one reason: to win the Jews to Christ. However, he adds a telling disclaimer to his willingness to observe the commandments of the law of Moses: I myself am not under the law. ��57�� He remains free in Christ Jesus.) 1 1 2 8 0 0 c. To win those under the law. Paul s purpose for obeying Jewish law is to encourage Jews to convert to Christianity. He is not alluding to Jewish Christians who already know that they have freedom. He has in mind the Jews who as yet do not know Jesus and the liberating power of the gospel. He desires that those under the law may have the same freedom he enjoys in Christ.) 1 1 2 8 0 “tw://bible.?id=48.2.7-48.2.9|AUTODETECT|” Even though Paul was appointed an apostle primarily to the Gentiles 7 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.9|AUTODETECT|” Gal. 2:7 9) 1 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” ), he preached the gospel of salvation to both the Jews and the Greeks 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” Acts 20:21) 1 1 -1 9 0 0 ). Thus he sought to win both those under the law and those who are without the law. To both Jews and Gentiles, Paul adapted himself for the benefit of the gospel.) 1 2 2 8 0 0 21. To those who are without the law I became as one without the law, though I am not without the law of God but under Christ s law, to gain those who are without the law.) a. To those who are without the law I became as one without the law. Why does Paul not say forthrightly Gentiles instead of writing the lengthy circumscription those who are without the law ? First, in this epistle he avoids alienating the Gentiles and is cautious in addressing them directly.��58�� Next, he faces both the Gentiles who are ignorant of God s law and the Gentile Christians who are free from the Mosaic law. And last, those without the law might even refer to the strong Corinthians.) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” God had entrusted to the Jews the very words of God 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=19.147.19-19.147.20|AUTODETECT|” ) but had bypassed all the other nations 7 1 -1 9 0 “tw://bible.?id=19.147.19-19.147.20|AUTODETECT|” Ps. 147:19 20) 1 1 -1 9 0 0 ). The nations were people without the law. In Greek, Paul writes the term anomos, which has a twofold meaning: objectively, the Gentiles were without the law of God; subjectively, they were people who paid no attention to that law.��59�� In the present verse the objective meaning prevails. Paul contrasts those who are without the law with those who had received the law. Yet the subjective sense is also in force, because Paul immediately adds that he himself is not without God s law. He lives in accordance with Christ s law.) 1 1 2 8 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” Whenever Paul spent time with Gentiles, he did not observe the Jewish food laws, circumcision, and New Moon and Sabbath celebrations 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” Gal. 2:11 14) 1 1 -1 9 0 “tw://bible.?id=51.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.11|AUTODETECT|” Col. 2:11) 1 1 -1 9 0 “tw://bible.?id=51.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=44.21.21|AUTODETECT|” ). No wonder that in Jerusalem he was accused of teaching the Jews in Dispersion to turn away from the laws and customs of Moses 7 1 -1 9 0 “tw://bible.?id=44.21.21|AUTODETECT|” Acts 21:21) 1 1 -1 9 0 0 ). From a Jewish point of view, Paul s conduct among the Gentiles made him a Gentile. The Jews reasoned that he was not ignorant of the law; therefore he transgressed God s precepts.) 1 6 2 8 0 0 b. Though I am not without the law of God��60�� but within Christ s law. With these words, Paul makes clear to both Jewish and Gentile Christians that he is not a lawless person. Notice that in three successive verses Paul emphatically informs his readers about his state:) I am free from all men (v. 19).) I myself am not under the law (v. 20).) I am not without the law of God but under the law of Christ (v. 21).) The first assertion (v. 19) should be explained in the light of the other two statements (vv. 20, 21). Being free means being neither under law nor outside law, but in Christ. ��61�� And the one who is in Christ Jesus is a new creation. In relation to Christ Paul is free, yet at the same time he is under Christ s law.) Engaged in a play on the term law, Paul is saying that he is free from the law by which the Jews sought salvation.

But now that salvation has come through Jesus Christ, he subjects himself to the law of Christ. Through Christ, Paul s view of the law of God has changed. He no longer seeks salvation in relation to the law but now he wants to keep the law to show his gratitude to Christ.) 1 1 2 8 0 “tw://bible.?id=48.6.2|AUTODETECT|” What, then, is this law of Christ? The expression occurs once more in the New Testament 7 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” Gal. 6:2) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ) and describes the implementation of love: bearing one another s burdens. Although Christ has abolished the civil and ceremonial laws, God s moral commands remain. Paul tells his reader that the keeping of these commands is important (7:19).��62�� He even places the word of Jesus, that the worker is worthy of his wages 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=5.25.4|AUTODETECT|” ), on a level with one of the Mosaic precepts 7 1 -1 9 0 “tw://bible.?id=5.25.4|AUTODETECT|” Deut. 25:4) 1 1 -1 9 0 “tw://bible.?id=46.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.9|AUTODETECT|” I Cor. 9:9) 1 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 0 ). If the believer is within Christ s law, at the same time he is within God s law and obeys his will. Because Christ mediates God s law, Paul must abide by the constraints of that law in the setting of Christ s covenant. Whatever God demands of him as a new-covenant believer, a Christian, binds him; he cannot step outside those constraints. There is a rigid limit to his flexibility as he seeks to win the lost from different cultural and religious groups; he must not do anything that is forbidden to the Christian, and he must do everything mandated of the Christian. He is not free from God s law; he is under Christ s law. ��63��) 1 3 2 8 0 0 c. To gain those who are without the law. In his effort to win as many people as possible to Christ, Paul seeks to win the Gentiles to the Lord. When they put their faith in Christ, these Gentiles order their lives in accord with the law of Christ.) 22. To those who are weak I became weak to win the weak. I have become all things to all men so that by all means I may save some.) We make two observations:) 1 1 2 8 0 “tw://bible.?id=45.14.1|AUTODETECT|” a. Adaptation. To those who are weak I became weak to win the weak. Paul now returns to his discussion on the Christians with weak consciences (8:9 13). In a roundabout way he has come full circle by reviewing the freedom he has in Christ. Thus he discusses his relationship to the weak. We would have expected syntactical balance that included the strong. But Paul is not interested in comparing the strong with the weak. The strong were free in Christ and had no guilty conscience when they ate meat that had been sacrificed to an idol. The weak were those Corinthians who were weak in conscience; they needed Paul s counsel and his encouragement to be strengthened in their Christian faith 7 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” Rom. 14:1) 1 1 -1 9 0 “tw://bible.?id=45.15.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.1|AUTODETECT|” 15:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 22 intimates that in this particular passage Paul also may have been thinking of winning the economically weak Corinthians for the Lord. Earlier in his epistle he stated that among those whom God had called there were not many who were powerful and not many of noble birth, and that God had chosen the weak and insignificant things to shame the strong (1:26 28). Now Paul resonates this same message when he writes, I became weak to win the weak. In context, he uses the verb to win for both the Jews (vv. 19 20) and the Gentiles (v. 21) to lead them to a saving knowledge of Christ. But when Paul speaks about the weak those whose consciences are weak there is no need to write the verb to win. The weak already know Jesus Christ as their Savior; as weak in conscience they require help from those who are strong.) 1 1 2 8 0 “tw://bible.?id=44.18.1-44.18.4|AUTODETECT|” We suggest that with the phrase I became weak to win the weak in verse 22, Paul may have had in mind a double connotation a connotation that refers to both the weak in conscience and the economically weak.��64�� Consider the fact that during his ministry in Corinth Paul readily identified himself with the poor not only in word but also in deed. His tentmaking trade was a vivid demonstration of siding with those who were economically weak 7 1 -1 9 0 “tw://bible.?id=44.18.1-44.18.4|AUTODETECT|” Acts 18:1 4) 1 1 -1 9 0 0 ). Paul himself belonged to the upper class, as was reflected in the education he had received. Just the same, he voluntarily donned his apron and headband to ply his trade. The social elite of the Greco-Roman world scorned him for his demeaning trade, but the lower-class people accepted him gladly.��65�� The elite considered the workshop a place not for the freeman but for the slave. Paul, however, was willing to identify with the poor to win them to Christ.) 1 2 2 8 0 0 b. Actuality. I have become all things to all men so that by all means I may save some. The apostle is a model for everyone who desires to win people to Christ. Paul adapted himself to different situations in every culture. With the Jews he lived as a Jew, and with the Gentiles as a Gentile (within the boundaries of Christ s command). And to the weak he became weak, so that he might become all things to all men. ) Opponents might accuse Paul of being ineffectual, unstable, and changeable. If so, they would completely misunderstand his motive. They would fail to see the driving purpose that motivated Paul in his mission endeavor: to bring the gospel to as many people as possible.) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” Paul was convinced that as he preached the good news of salvation, God would open the heart of every person he chose to save. If God was pleased to save Paul, who calls himself the worst of sinners 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ), the Lord Jesus Christ could break into the heart of anyone who lived in spiritual darkness. Paul served as God s instrument to bring sinners to God through the gospel. Paul preached, counseled, and encouraged, but the actual work of salvation belonged to God.) 1 1 2 8 0 “tw://bible.?id=50.2.13|AUTODETECT|” In a few words, Paul expresses sober realism when he writes that by being all things to all men by all means [he] may save some. Some Greek manuscripts have the reading I may save all, but the evidence favors the text we have adopted, I may save some. Understandably, Paul would be the first one to say that although he worked hard to present the gospel to all people, not he but God effects salvation 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” Phil. 2:13) 1 1 -1 9 0 “tw://bible.?id=45.11.14|AUTODETECT|” ). He works as if all people are to be saved but he knows that only some will respond to the gospel 7 1 -1 9 0 “tw://bible.?id=45.11.14|AUTODETECT|” Rom. 11:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 23. And I do all things for the sake of the gospel that I may jointly share in it.��66��) 1 1 2 8 0 “tw://bible.?id=48.3.28|AUTODETECT|” a. And I do all things. Notice that Paul writes the word all four times in verses 22 and 23. That is, he is a humble servant of the gospel who will go to any length, descend or ascend to any level of society, perform any menial task as long as the gospel is proclaimed to all people. To Paul the word discrimination was unknown, for he declared that in Christ there is neither Jew nor Greek, slave nor free, male nor female 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 0 ). He knew that in Christ all believers are one.) 1 1 2 8 0 “tw://bible.?id=44.20.24|AUTODETECT|” b. For the sake of the gospel. The clause repeats the thought of verses 15 18. Paul is a servant of the gospel, as he demonstrates by serving all classes of people. He thinks of the task which the Lord has given him and which he hopes to complete. It is the task of fully proclaiming the gospel of God s grace to all people everywhere 7 1 -1 9 0 “tw://bible.?id=44.20.24|AUTODETECT|” Acts 20:24) 1 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.14|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.14|AUTODETECT|” Phil. 3:7 14) 1 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” ). Paul was ready to travel to Illyricum (modern Albania and the former Yugoslavia) and Spain to give the gospel the widest possible hearing 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” Rom. 15:19) 1 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 c. That I may jointly share in it. We would expect Paul to be the loser when he announced his intention to be a servant of all those who wanted to listen to the gospel. Paul is not the loser but the beneficiary of the blessings that accompany the preaching of the good news. Whenever a person turns in faith to Christ, there is joy and happiness in the Lord. And Paul the proclaimer of the gospel participates in the joyous celebration.

In addition, he receives a rich blessing from the work of preaching the good tidings of salvation.) The literal translation of this part of verse 23 is, that I may be a co-partner in it. The word co-partner signifies not so much that Paul participates in the work of preaching with his associates. Rather, he is a partner in the blessings which the converts to Christ receive; that is, he rejoices with them as they claim the spiritual benefits that accrue from a life of obedience to the gospel.) ) Practical Considerations in 9:19 23) If Paul wanted to be all things to all men, did he not expose himself to criticism from those who would call him weak? They expected him to be a strong leader. But Paul himself shows his willingness to be a weak person among those who are weak. Remaining true to the teaching of the gospel, he was free with respect to neutral things including matters of food and drink.

Paul was free from the Jews, the Gentiles, and the weak, but ministered the gospel effectively to all.) 1 1 2 8 0 “tw://bible.?id=40.11.19|AUTODETECT|” Paul follows in the footsteps of Jesus, who during his earthly ministry ate with tax collectors and prostitutes. Jesus was known as their friend 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” Matt. 11:19) 1 1 -1 9 0 “tw://bible.?id=43.4.9|AUTODETECT|” ) and thus was considered to be one of them. Jesus drank water given to him by a Samaritan woman at Jacob s well, and his disciples were surprised to see him talking with a woman 7 1 -1 9 0 “tw://bible.?id=43.4.9|AUTODETECT|” John 4:9) 1 1 -1 9 0 “tw://bible.?id=43.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=43.4.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=40.22.21|AUTODETECT|” ). Jesus told the Pharisees to pay taxes to Caesar and to give to God that which belongs to God 7 1 -1 9 0 “tw://bible.?id=40.22.21|AUTODETECT|” Matt. 22:21) 1 1 -1 9 0 0 ).��67�� Jesus sets the example of accommodating himself to the culture and circumstances of the people among whom he preached the gospel. Yet the gospel itself remained unchanged.) 1 1 2 8 0 “tw://bible.?id=43.17.3|AUTODETECT|” In the interest of the gospel, missionaries, evangelists, and pastors must adapt themselves to the people and community in which they are placed. Without ever compromising the demands of the gospel, their purpose should always be to bring the people to a saving knowledge of Jesus Christ. As Jesus puts it in his high-priestly prayer to his Father, That they may know you, the only true God, and Jesus Christ, whom you have sent 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 1 1 -1 9 0 0 ). And having this knowledge is life eternal.) 1 27 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:19 23) Verse 19) d� in this verse and the next two (vv. 20, 21), the present participle of �0�� (I am) denotes concession .) � ������ ����� the preposition with the genitive plural expresses the idea free from. The first adjective can be either masculine or neuter . The context favors the masculine. The second adjective refers to people .) ��z� �������� the adjective is comparative but in this context signifies, as many as possible. ��68��) Verse 20) ���� 8�������� the presence of the definite article before the word Jews indicates those with whom I had to deal on each occasion. ��69��) Verse 21) ���� ������ the definite article points to a specific group of people who are without the law, namely, the Gentiles.) ���� & ������� the better Greek manuscripts have the words God and Christ in the genitive, which can be either subjective or objective. The Majority Text has the dative case for these two nouns and reads, toward God & toward Christ (NKJV). Most translators, however, take the nouns as subjective genitives .) Verses 22 23) ������ some manuscripts place the particle a� (as) before this adjective weak (see KJV, NKJV, TNT, Cassirer).

However, it is easier to explain the insertion of the particle than its deletion. Therefore, we omit this particle.) ������� the verb to win occurs five times in four verses (vv. 19 22). The presence of the aorist subjunctive ���� (I save) signifies that the two verbs mean the same thing.) ���� ����� & ����� & ������ & ����� note the repeated use of the word all to connote Paul s exertion. The definite article refers to the individual groups mentioned in verses 20 22.��70��) �P��� this pronoun in the genitive case refers to the gospel and is dependent on the noun ����������� (partner). Writes C. K.

Barrett, This is sometimes wrongly understood. Paul does not mean, a partner with the Gospel (in the work of salvation; this would require �P��, not �P���); nor does he mean one who shares in the work of (preaching) the Gospel . His word means participation in (the benefits of) the Gospel. ��71��) ) ) b. Paul s Illustrations) 9:24 27) Every speaker knows that an apt illustration clarifies the point he is making. The risk, of course, is that the listeners often tend to forget the point but remember the illustration. Paul takes an example from the Greek sports arena and applies it more to himself than to the Corinthians.

He is a model to others and expects that they will follow him.) 24. Do you not know that they who run in a race are all running, but only one receives the prize? So run the race that you may win.) a. Prize. In the ancient world, second in importance to the Olympic Games were the Isthmian Games. Held about ten miles from Corinth, the Isthmian Games were celebrated every other year and attracted numerous athletes and spectators from many parts of the world.��72�� During the year and a half that Paul spent in Corinth (a.d. 50 52), the games were held in the spring of a.d. 51.

He became familiar with the contests and we assume he even witnessed some events. Paul might have plied his trade at Isthmia, where he would have an opportunity to present the gospel to numerous people who had come to participate in or to observe the games.��73��) The illustration that Paul uses speaks to the readers of his epistle, for citizens of Corinth were themselves involved in these Isthmian games. They were well informed about sprinters and long-distance runners in the arena. They knew that even though all the runners compete in a given race, only one person receives the prize.) b. Exhortation. So run the race that you may win.

Paul uses the word race metaphorically to indicate that all believers are participating in a spiritual race. And he is not suggesting that of all the believers who run this race only one wins the prize. Certainly not. Paul exhorts the Corinthians to take their spiritual life seriously and consider it to be a contest in which they must exert themselves to the limit.) But how does this illustration fit in the context of apostolic freedom? Paul has shown that for him the only cause that counts is the progress of the gospel. For this cause he exerts himself with all his intellectual, spiritual, and physical power.

In a similar manner, the Corinthian believers must apply themselves to advance their spiritual lives as if they are engaged in a race and compete for a prize.��74��) 25. And everyone who competes in the games exercises self-control in all respects.��75�� They do this to receive a perishable crown, but we an imperishable crown.) 1 1 2 8 0 “tw://bible.?id=55.2.5|AUTODETECT|” a. And everyone who competes in the games exercises self-control in all respects. Paul describes the activity of the individual with the Greek verb agMnizomai (I fight, struggle), from which we derive the verb to agonize. In the sports arena, the athlete subjects himself or herself to a severe struggle of body and mind. The contestant must practice total self-control to compete and to be victorious 7 1 -1 9 0 “tw://bible.?id=55.2.5|AUTODETECT|” II Tim. 2:5) 1 1 -1 9 0 0 ). Paul adds the words in all respects, which evoke images of lengthy training, arduous drills, proper diet, and sufficient rest. The athlete keeps mind and body focused on one goal: the winning of the prize.) 1 9 2 8 0 0 b. They do this to receive a perishable crown, but we an imperishable crown. The switch from the singular everyone to the plural they and we contrasts the objective of athletes with that of believers. The athletes in Paul s day strove for a crown that was made of either pine or parsley.��76�� Imagine strenuous toil spent for a wreath of parsley that had already withered! Apart from the victory of the moment, that wreath is already worthless because it is perishing. Moreover, the spectators soon forget the feats of one victor as others win prizes.) By contrast, says Paul, we exert ourselves to win a crown that is imperishable.

What is this crown that cannot perish? The New Testament teaches that it is righteousness, eternal life, and glory.��77�� In other words, the crown which the believers receive has eternal value.) In the Greek, the final clause in this verse (v. 25) is extremely terse, literally, but we an imperishable. Paul compels the reader to fill in the details from the context. He compares the two crowns by going from the lesser to the greater. He implies that if athletes exert themselves to obtain a perishable crown, Christians should do likewise or even more to procure a crown that lasts forever. Isaac Watts put this thought in poetic lines when he asked:) Must I be carried to the skies) On flowery beds of ease,) While others fought to win the prize) And sailed through bloody seas?) 26.

Indeed I run in such a way as not losing aim; I box in such a way as not beating air. 27. But I treat my body roughly and enslave it, so that after I have proclaimed the gospel to others, I myself do not become disqualified.) a. Two examples. In the preceding verses (vv. 24 25), Paul moved from the second person plural you to the first person plural we to include himself among the recipients of the imperishable crown. From the first person plural, he now proceeds to the first person singular I and calls attention to his own conduct. He does so by using two illustrations borrowed from the sports arena: running and boxing.) 1 1 2 8 0 “tw://bible.?id=50.3.13-50.3.14|AUTODETECT|” Indeed I run in such a way as not losing aim. Paul is coming to the conclusion of his discourse on apostolic freedom (vv. 19 27). And he applies his conclusive remarks to himself: he is the runner and the boxer. As a runner in the arena, he keeps his eye on the finish line, for he cannot afford to run aimlessly. Throughout the race, the goal is always before him, as he himself writes, Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=50.3.13-50.3.14|AUTODETECT|” Phil. 3:13b 14) 1 1 -1 9 0 0 ). No runner in a race loses sight of the finish line. All the other contenders are a vivid reminder of that mark. Paul is saying to the Corinthians who seemed to be lax in their spiritual pursuit, Emulate me as you see me running toward the goal to win the prize. ) 1 1 2 8 0 0 I box in such a way as not beating air. At times a boxer punches but misses his opponent and thus exposes himself to a counterpunch that can be devastating. Paul tells his readers that he is not wasting his blows on air. Instead he is a professional who boxes with purpose, precision, and skill. Paul resorts to this example only to demonstrate that in his fight for the gospel he does not miss an opportunity. The two illustrations sketch Paul s deliberate pursuit of his goal.) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.25|AUTODETECT|” b. Metaphor. But I treat my body roughly and enslave it. Instead of I treat roughly, a literal translation of the Greek is I give my body a black eye. Again the imagery is borrowed from the sport of boxing, in which boxers often appear with black and blue bruises on their faces. By borrowing this imagery, Paul is not indicating that he literally treats his physical body in a rough manner. His enemies and opponents repeatedly bruised his body when he endured floggings and beatings 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.25|AUTODETECT|” II Cor. 11:23 25) 1 1 -1 9 0 0 ), but we have no reason to believe that he beat and bruised himself. With the expression enslave, Paul indicates that he exercises self-control and dedicates himself to his purpose.) 1 9 2 8 0 0 So that after I have proclaimed the gospel to others, I myself do not become disqualified. At first glance, this sentence does not seem to be a conclusive statement. Some translators have sensed this problem and have tried to overcome it by either expanding the sentence or changing the wording. One version has the addition given here in italics, I myself will not be disqualified for the prize (NIV). Another paraphrases, To keep myself from being disqualified after having called others to the contest (GNB).) Paul places himself before his readers as an example. He controls his lifestyle in such a way that no one can accuse him of preaching the gospel while contradicting it by the life he leads.

Paul exerts himself physically and mentally for the benefit of the gospel; he shows his listeners that what he preaches to them is reality in his personal life.) Many scholars interpret every part of this verse to be imagery taken from the sports arena. They say that just as announcers at the games call out the names of contestants so Paul is an announcer of the gospel. They add that Paul is both an announcer and a contestant at the games.��78�� But the question is whether we interpret everything in this passage figuratively or literally. For example, the word proclaim refers to preaching and not to announcing the names of contestants and winners at the games. Here a literal interpretation is preferred. In other parts of the passage Paul figuratively portrays himself as a contestant who strives to win the prize, namely, the crown that lasts and will not perish.) The negative in the clause so that & I myself not become disqualified relates to the content of this and the immediately preceding chapter (chap. 8).

While proclaiming the good news, Paul enjoyed apostolic freedom. But he denied himself certain foods so as not to offend the weaker brothers, refused remuneration for his services, and thus became all things to all people to advance the gospel.) ) Doctrinal Considerations in 9:24 27) Practice what you preach is a caustic challenge that non-Christians frequently hurl at everyone who believes in Christ. We know that Christians are living in glass houses, so to speak, for the world is watching to see if these believers who preach and teach the gospel live up to its demands.) Paul is saying the same thing as the non-Christians, but he applies the maxim to himself. He does so intentionally to set himself as an example to those who read his epistle. By living in harmony with the gospel, he and they will be above reproach. Yet he himself intimates that he may be disqualified if he fails to practice self-control.

Is Paul speaking about the possibility of falling from grace and forfeiting his salvation? Some scholars say that in the context of verse 27, Paul is speaking not of salvation but a reward for service.��79�� It is true that he mentions the term reward in verse 18, but there it pertains to preaching the gospel free of charge and not to God s grace toward a sinner.) God elects a person in Christ and grants him or her the assurance of salvation. Conversely, God expects the believer in a test of faith to demonstrate a sincere desire to know his will, to obey his commands, to be thankful for his gift of salvation, to love God and one s neighbor, to have faith in God and hope to overcome trials.��80��) 1 1 2 8 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” If the Christian s desire is cold and his heart callous, does he run the risk of losing his salvation? Paul does not teach that God s electing love exempts the believer from all responsibility and that without a test of faith God grants him or her the crown of eternal life. Not at all, for Paul exhorts the believers to work out their own salvation with fear and trembling, because it is God who works in them to will and to work 7 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” Phil. 2:12 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.13.5-47.13.7|AUTODETECT|” Could Paul himself fall from grace and be disqualified? No, because he spared no effort to serve the Lord, preach the gospel, and live honorably before God and man. Elsewhere Paul warns the Corinthians to examine themselves so that they will not fail the test 7 1 -1 9 0 “tw://bible.?id=47.13.5-47.13.7|AUTODETECT|” II Cor. 13:5 7) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ). Then he adds that he and others have not failed it. Near the end of his life, Paul writes that he will receive the crown of righteousness that is in store for him 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 0 ).) 1 32 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:24 27) Verse 24) �r� & �� in this verse and the next (v. 25), these particles show decided contrast.) ������� the present imperative, not the present indicative, as a command to the Corinthians to abandon their lax attitude and assume the role of spiritual athletes.) Verse 25) ����� this is an accusative plural of general reference .��81��) ������� incorruptible. This compound verbal adjective with the privative (not) denotes passive voice: it cannot be corrupted.) Verse 26) �� at the beginning of the sentence and separated from the main verb to run, this personal pronoun receives emphasis.) �P� the particle �P instead of �� is used to negate the present participle ����� (beating). However, the position of �P indicates that it negates not the participle but the noun ��� (air).) Verse 27) Q������� I beat black and blue. The verb is a compound of the preposition Q�� (under) and the noun d� (eye), that is, to strike under the eye. The expr[ession] is obviously taken fr[om] the language of prize-fighting. ��82��) Summary of Chapter 9) In close connection with the preceding chapter, Paul pursues the matter of apostolic rights, that is, freedom of choice. He asks whether he and fellow apostles have a right to food and drink, to take a wife along on their journeys, and to be exempt from physical labor.) In a continuous series of questions he asks: Does a soldier serve at his own expense?

Does a farmer not eat his own grapes? Does a shepherd refrain from consuming the milk products of his flock? Then he proves his argument by quoting the law of Moses, which forbids muzzling the ox when it is threshing. People who work in the fields share in the harvest; so Paul and his associates who sow spiritual seeds should be able to reap a material harvest from the Corinthians. Workers in the temple receive their sustenance from the temple. Likewise also the Lord commanded that preachers of the gospel should derive their living from it.) Paul refuses to avail himself of the right of material support.

He wants to preach the gospel without being dependent on anyone for aid. Thus he is not obligated to anyone, is able to boast, and can freely preach the gospel. He belongs to no one, and is free to win various people to Christ: the Jews, those under the law, those without the law, and the weak. Paul is all things to all people.) With imagery borrowed from the games, he exhorts his readers to run the race to obtain the prize. He applies the illustrations to himself and says that he does not run without looking intently at the goal. He disciplines himself so as not to be disqualified.) ) ) ) ) 1 Leading Greek manuscripts read Am I not free, am I not an apostle?

The Majority Text reverses the order (see KJV, NKJV).) 2 Gordon D. Fee suggests that the context of chapter 9 is an integral part of Paul s answer to the letter written to him by the Corinthians. The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 393.) 3 The Majority Text features the double name Jesus Christ, but the word Christ lacks manuscript support (see KJV, NKJV).) 4 Consult Derk W. Oostendorp, Another Jesus: A Gospel of Jewish-Christian Superiority in II Corinthians (Kampen: Kok, 1967), p. 82.) 5 John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 184.) 6 Reinier Schippers, NIDNTT, vol. 3, p. 499; Gottfried Fitzer, TDNT, vol. 7, pp. 948 49.) 7 Among others, see Leon Morris, The First Epistle of Paul to the Corinthians: An Introduction and Commentary, Tyndale New Testament Commentaries series, 2d ed. (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1985), p. 130.

See TNT, Phillips.) 8 E.g., John C. Hurd, Jr., The Origin of 1 Corinthians (Macon, Ga.: Mercer University Press, 1983), p. 109.) 9 Refer to Wilhelm Pratscher, Der Verzicht des Paulus auf finanziellen Unterhalt durch seine Gemeinden: Ein Aspekt seiner Missionsweise, NTS 25 (1979): 284 98.) 10 Johannes B. Bauer, Uxores circumducere (1 Kor 9, 5), BibZ 3 (1959): 94 102.) 1 1 2 8 0 “tw://bible.*?id=46.1.12|AUTODETECT|”

11 ) 7 1 -1 9 0 “tw://bible.*?id=46.1.12|AUTODETECT|”

I Cor. 1:12) 1 1 -1 9 0 “tw://bible.*?id=46.3.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.3.22|AUTODETECT|”

3:22) 1 1 -1 9 0 “tw://bible.*?id=46.9.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.5|AUTODETECT|”

9:5) 1 1 -1 9 0 “tw://bible.*?id=46.15.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.5|AUTODETECT|”

15:5) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=46.9.0|AUTODETECT|”

12 Consult H. P. Nasuti, The Woes of the Prophets and the Rights of the Apostle: The Internal Dynamics of ) 7 1 -1 9 0 “tw://bible.*?id=46.9.0|AUTODETECT|”

1 Corinthians 9) 1 1 -1 9 0 0

, CBQ 50 (1988): 246 64.) 1 1 2 8 0 “tw://bible.*?id=3.27.30-3.27.33|AUTODETECT|”

13 See ) 7 1 -1 9 0 “tw://bible.*?id=3.27.30-3.27.33|AUTODETECT|”

Lev. 27:30 33) 1 1 -1 9 0 “tw://bible.*?id=4.18.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=4.18.21|AUTODETECT|”

Num. 18:21) 1 1 -1 9 0 “tw://bible.*?id=4.18.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=4.18.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=4.18.26-4.18.29|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=4.18.26-4.18.29|AUTODETECT|”

26 29) 1 1 -1 9 0 “tw://bible.*?id=5.12.17-5.12.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.12.17-5.12.19|AUTODETECT|”

Deut. 12:17 19) 1 1 -1 9 0 “tw://bible.*?id=5.14.22-5.14.29|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.14.22-5.14.29|AUTODETECT|”

14:22 29) 1 1 -1 9 0 “tw://bible.*?id=5.26.12-5.26.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.26.12-5.26.15|AUTODETECT|”

26:12 15) 1 1 -1 9 0 0

.) 1 4 2 8 0 0

14 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #431.1.) 15 Bauer, p. 602.) 16 Chrys C. Caragounis, �������: A Reconsideration of Its Meaning, NovT 16 (1974): 52. See also Oswald Becker, NIDNTT, vol. 3, pp. 144 45; Hans Wolfgang Heidland, TDNT, vol. 5, p. 592.) 17 Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), p. 438.) 1 1 2 8 0 “tw://bible.*?id=46.1.19|AUTODETECT|”

18 ) 7 1 -1 9 0 “tw://bible.*?id=46.1.19|AUTODETECT|”

I Cor. 1:19) 1 1 -1 9 0 “tw://bible.*?id=46.1.31|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.1.31|AUTODETECT|”

31) 1 1 -1 9 0 “tw://bible.*?id=46.2.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.2.9|AUTODETECT|”

2:9) 1 1 -1 9 0 “tw://bible.*?id=46.2.16|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.2.16|AUTODETECT|”

16) 1 1 -1 9 0 “tw://bible.*?id=46.3.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.3.19|AUTODETECT|”

3:19) 1 1 -1 9 0 “tw://bible.*?id=46.3.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.3.20|AUTODETECT|”

20) 1 1 -1 9 0 “tw://bible.*?id=46.5.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.5.13|AUTODETECT|”

5:13) 1 1 -1 9 0 “tw://bible.*?id=46.6.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.6.16|AUTODETECT|”

6:16) 1 1 -1 9 0 “tw://bible.*?id=46.9.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.9|AUTODETECT|”

9:9) 1 1 -1 9 0 “tw://bible.*?id=46.10.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.10.7|AUTODETECT|”

10:7) 1 1 -1 9 0 “tw://bible.*?id=46.10.26|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.10.26|AUTODETECT|”

26) 1 1 -1 9 0 “tw://bible.*?id=46.14.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.14.21|AUTODETECT|”

14:21) 1 1 -1 9 0 “tw://bible.*?id=46.15.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.27|AUTODETECT|”

15:27) 1 1 -1 9 0 “tw://bible.*?id=46.15.32|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.15.32|AUTODETECT|”

32) 1 1 -1 9 0 “tw://bible.*?id=46.15.45|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.15.45|AUTODETECT|”

45) 1 1 -1 9 0 “tw://bible.*?id=46.15.54|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.15.54|AUTODETECT|”

54) 1 1 -1 9 0 “tw://bible.*?id=46.15.55|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.15.55|AUTODETECT|”

55) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

19 Calvin, I Corinthians, p. 187.) 20 SB, vol. 3, p. 382.) 1 1 2 8 0 “tw://bible.*?id=5.25.4|AUTODETECT|”

21 Walter C. Kaiser, Jr., The Current Crisis in Exegesis and the Apostolic Use of ) 7 1 -1 9 0 “tw://bible.*?id=5.25.4|AUTODETECT|”

Deuteronomy 25:4) 1 1 -1 9 0 “tw://bible.*?id=46.9.8-46.9.10|AUTODETECT|”

in ) 7 1 -1 9 0 “tw://bible.*?id=46.9.8-46.9.10|AUTODETECT|”

1 Corinthians 9:8 10) 1 1 -1 9 0 “tw://bible.*?id=46.9.9-46.9.10|AUTODETECT|”

, JETS 21 (1978): 17. See G. M. Lee, Studies in Texts: ) 7 1 -1 9 0 “tw://bible.*?id=46.9.9-46.9.10|AUTODETECT|”

I Corinthians 9:9 10) 1 1 -1 9 0 “tw://bible.*?id=46.9.9-46.9.11|AUTODETECT|”

, Theology 71 (1968): 122 23; D. Instone Brewer, ) 7 1 -1 9 0 “tw://bible.*?id=46.9.9-46.9.11|AUTODETECT|”

1 Corinthians 9.9 11) 1 1 -1 9 0 0

A Literal Interpretation of Do Not Muzzle the Ox, NTS 38 (1992): 555 65.) 1 4 2 8 0 0 22 Ecclesiasticus, referring to wisdom, says, Come to her like a farmer who ploughs and sows; then wait for the good fruits she supplies. If you cultivate her, you will labour for a little while, but soon you will be enjoying the harvest (Sir. 6:19, REB).) 23 The Majority Text has an expanded reading in the second part of this saying: And he who threshes in hope should be partaker of his hope (NKJV).) 24 Translators differ here on verse and paragraph divisions. Many follow the UBS division (GNB, NIV, NRSV, REB) and begin a new paragraph with verse 12b. But others end the current paragraph with either verse 12 (TNT) or verse 14 (NAB, NJB). I follow Nes-Al.) 25 Bauer, p. 514.) 1 1 2 8 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” 26 Compare ) 7 1 -1 9 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” Acts 20:34 35) 1 1 -1 9 0 “tw://bible.?id=47.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.13|AUTODETECT|” II Cor. 12:13) 1 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.8|AUTODETECT|” II Thess. 3:8) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 27 William Hendriksen, Exposition of I and II Thessalonians, New Testament Commentary series (Grand Rapids: Baker, 1955), p. 66.) 28 Thayer, p. 166. Compare Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, 2d ed. (1911; reprint ed., Edinburgh: Clark, 1975), p. 186.) 29 Blass and Debrunner, Greek Grammar, #452.2.) 30 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 558.) NEB New English Bible) 31 Among the Greek New Testament editions, only Nes-Al features verse 10b as a quotation. Yet the source of this quotation has not been located, for Sir. 6:19 is but a faint echo.) 32 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 500.) 1 1 2 8 0 “tw://bible.?id=46.6.2|AUTODETECT|” 33 See ) 7 1 -1 9 0 “tw://bible.?id=46.6.2|AUTODETECT|” I Cor. 6:2) 1 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|”

3. 1 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|”
4. 1 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|”
5. 1 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|”
6. 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|”
7. 1 1 -1 9 0 0 . See also 3:16; 5:6; 9:24.) 1 1 2 8 0 “tw://bible.?id=3.6.8-3.7.38|AUTODETECT|” 34 Refer to ) 7 1 -1 9 0 “tw://bible.?id=3.6.8-3.7.38|AUTODETECT|” Lev. 6:8 7:38) 1 1 -1 9 0 “tw://bible.?id=4.18.8-4.18.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.18.8-4.18.31|AUTODETECT|” Num. 18:8 31) 1 1 -1 9 0 “tw://bible.?id=5.18.1-5.18.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.18.1-5.18.5|AUTODETECT|” Deut. 18:1 5) 1 1 -1 9 0 0 . See. also SB, vol. 3, pp. 300 301.) 1 7 2 8 0 0 35 Calvin, I Corinthians, p. 190.) 36 Godet, First Corinthians, p. 451.) 37 Bauer, p. 372. Consult Gottlob Schrenk, TDNT, vol. 3, p. 232.) KJV King James Version) NKJV New King James Version) 38 Fee, First Corinthians, p. 413 n. 95.) 39 Consult Ronald F. Hock, The Workshop as a Social Setting for Paul s Missionary Preaching, CBQ 41 (1979): 438 50.) 1 1 2 8 0 “tw://bible.?id=45.3.25|AUTODETECT|” 40 Compare, e.g., ) 7 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” Rom. 3:25) 1 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” 5:12) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” 8:32) 1 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” I Cor. 6:9) 1 1 -1 9 0 “tw://bible.?id=46.10.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.32|AUTODETECT|” 10:32) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.9.15|AUTODETECT|” 41 Roger L. Omanson, Some Comments about Style and Meaning: ) 7 1 -1 9 0 “tw://bible.?id=46.9.15|AUTODETECT|” I Corinthians 9.15) 1 1 -1 9 0 0 and 7.10, BibTr 34 (1983): 135 39.) 1 10 2 8 0 0 42 Refer to Hans-Cristoph Hahn, NIDNTT, vol. 1, 229; Rudolf Bultmann, TDNT, vol. 3, pp. 651 52.) 43 See Norman Hillyer, NIDNTT, vol. 3, p. 1054.) 44 See Paul Christoph B�ttger, NIDNTT, vol. 3, p. 142.) 45 Consult Richard Cook, Paul & Preacher or Evangelist? BibTr 32 (1981): 441 44.) 46 David Prior, The Message of 1 Corinthians: Life in the Local Church, The Bible Speaks Today series (Leicester and Downers Grove: InterVarsity, 1985), p. 158.) 47 Charles Hodge, An Exposition of the First Epistle to the Corinthians (1857; Grand Rapids: Eerdmans, 1965), p. 162.) 48 Consult Metzger, Textual Commentary, pp. 558 59.) 49 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 32.) 50 Compare F. W.

Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 211.) 51 R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 142.) 1 1 2 8 0 “tw://bible.?id=40.10.5-40.10.6|AUTODETECT|” 52 See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=40.10.5-40.10.6|AUTODETECT|” Matt. 10:5 6) 1 1 -1 9 0 “tw://bible.?id=44.13.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.46|AUTODETECT|” Acts 13:46) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” 53 Refer to Barbara Hall, All Things to All People: A Study of ) 7 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” 1 Corinthians 9:19 23) 1 1 -1 9 0 0 , in The Conversation Continues: Studies in Paul and John. In Honor of J. Louis Martyn, ed. Robert T. Fortna and Beverly R. Gaventa (Nashville: Abingdon, 1990), p. 146.) 1 1 2 8 0 0 54 Consult Simon J. Kistemaker, Exposition of the Acts of the Apostles, New Testament Commentary series (Grand Rapids: Baker, 1990), pp. 762 64.) 1 1 2 8 0 “tw://bible.?id=48.3.13-48.3.14|AUTODETECT|” 55 See T. L. Donaldson, The Curse of the Law and the Inclusion of the Gentiles: ) 7 1 -1 9 0 “tw://bible.?id=48.3.13-48.3.14|AUTODETECT|” Galatians 3, 13 14) 1 1 -1 9 0 0 , NTS 32 (1986): 94 112. Compare Stephen Westerholm, Israel s Law and the Church s Faith: Paul and His Recent Interpreters (Grand Rapids: Eerdmans, 1988), pp. 192 95.) 1 2 2 8 0 0 56 See Hall, All Things to All People, p. 146.) 57 The Majority Text omits this clause, which may have been omitted accidentally in transcription. Consult Metzger, Textual Commentary, p. 559. The evidence for inclusion is overwhelming.) 1 1 2 8 0 “tw://bible.?id=46.1.23|AUTODETECT|” 58 The word Gentiles occurs only four times 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” I Cor. 1:23) 1 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” 5:1) 1 1 -1 9 0 “tw://bible.?id=46.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.20|AUTODETECT|” 10:20) 1 1 -1 9 0 “tw://bible.?id=46.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 59 Refer to Walter Gutbrod, TDNT, vol. 4, p. 1086.) 60 Fee takes this noun as an objective genitive, toward God. First Corinthians, p. 429. See also MLB.) 61 Hall, All Things to All People, p. 152.) 62 Consult Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), pp. 284 85.) 63 D. A. Carson, The Cross and Christian Ministry (Grand Rapids: Baker, 1993), pp. 119 20.) 1 1 2 8 0 “tw://bible.?id=46.9.22|AUTODETECT|” 64 David Alan Black avers that the weak are non-Christians who were incapable of working out any righteousness for themselves. A Note on the Weak in ) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Corinthians 9, 22) 1 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” , Bib 64 (1983): 240 42. Kenneth V. Neller understands the weak to be people who lack spiritual maturity. ) 7 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” 1 Corinthians 9:19 23) 1 1 -1 9 0 0 . A Model for Those Who Seek to Win Souls, ResQ 29 (1987): 129 42.) 1 2 2 8 0 0 65 Ronald F. Hock, Paul s Tentmaking and the Problem of His Social Class, JBL 97 (1978): 555 64.) 66 Bauer, p. 774. Instead of all things, the Majority Text has this (KJV, NKJV).) 1 1 2 8 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” 67 Consult Peter Richardson and Paul W. Gooch, Accommodation Ethics, TynB 29 (1978): 89 142; Peter Richardson, Pauline Inconsistency: ) 7 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” I Corinthians 9:19 23) 1 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” Galatians 2:11 14) 1 1 -1 9 0 0 , NTS 26 (1980): 347 62.) 1 8 2 8 0 0 68 Compare Robertson, Grammar, p. 665.) 69 Blass and Debrunner, Greek Grammar, #262.1.) TNT The New Translation) Cassirer A New Testament Translation, E. Cassirer) 70 Blass and Debrunner, Greek Grammar, #275.7.) 71 C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 216.) 72 Refer to John V. A. Fine, The Ancient Greeks: A Critical History (Cambridge, Mass., and London: Harvard University Press, 1983), p. 118.) 73 Compare Oscar Broneer, The Apostle Paul and the Isthmian Games, BA 25 (1962): 2 32 (especially p. 20).) 1 1 2 8 0 “tw://bible.?id=48.2.2|AUTODETECT|” 74 Compare ) 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 “tw://bible.?id=48.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.7|AUTODETECT|” 5:7) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=58.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.1|AUTODETECT|” Heb. 12:1) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 75 Bauer, p. 216.) 76 Broneer, Apostle Paul, pp. 16 17; Colin J. Hemer, NIDNTT, vol. 1, p. 406.) 1 1 2 8 0 “tw://bible.?id=55.4.8|AUTODETECT|” 77 See ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” James 1:12) 1 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” I Peter 5:4) 1 1 -1 9 0 “tw://bible.?id=66.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.10|AUTODETECT|” Rev. 2:10) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 NIV New International Version) GNB Good News Bible) 78 E.g., Robertson and Plummer, First Corinthians, p. 197.) 79 Donald Guthrie, New Testament Theology (Downers Grove: InterVarsity, 1981), p. 627.) 80 Compare Hermann Haarbeck, NIDNTT, vol. 3, p. 810.) 81 Blass and Debrunner, Greek Grammar, #154.) 82 Bauer, p. 848; Thayer, p. 646.)