Bible Commentaries

Am I not free? (Ουκ ειμι ελευτεροσ — Ouk eimi eleutheros̱). Free as a Christian from Mosaic ceremonialism (cf. 1 Corinthians 9:19) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in 1 Corinthians 8:13.

Am I not an apostle? (ουκ ειμι αποστολοσ — ouk eimi apostolos̱). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these.

Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα — ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι — ouchi here. All these questions expect an affirmative answer. The perfect active εορακα — heoraka from οραω — horaō to see, does not here have double reduplication as in John 1:18.

Are not ye? (ου υμεις εστε — ou humeis este̱). They were themselves proof of his apostleship.

Yet at least I am to you (αλλα γε υμιν ειμι — alla ge humin eimi). An argumentum ad hominem and a pointed appeal for their support. Note use of αλλα γε — alla ge in the apodosis (cf. 1 Corinthians 8:6).

My defence (η εμη απολογια — hē emē apologia). Original sense, not idea of apologizing as we say. See note on Acts 22:1; note on Acts 25:16. Refers to what precedes and to what follows as illustration of 1 Corinthians 8:13.

To them that examine me (τοις εμε ανακρινουσιν — tois eme anakrinousin). See note on 1 Corinthians 2:15; note on 1 Corinthians 4:3. The critics in Corinth were “investigating” Paul with sharp eyes to find faults. How often the pastor is under the critic‘s spy-glass.

Have we no right? (Μη ουκ εχομεν εχουσιαν — Mē ouk echomen exousiaṉ). Literary plural here though singular in 1 Corinthians 9:1. The μη — mē in this double negative expects the answer “No” while ουκ — ouk goes with the verb εχομεν — echomen “Do we fail to have the right?” Cf. Romans 10:18. (Robertson, Grammar, p. 1173).

Have we no right? (Μη ουκ εχομεν εχουσιαν — Mē ouk echomen exousiaṉ). Same idiom.

To lead about a wife that is a believer? (αδελπην γυναικα περιαγειν — adelphēn gunaika periageiṉ). Old verb περιαγω — periagō intransitive in Acts 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher‘s wife and children. Plainly Paul has no wife at this time.

And Cephas (και Κηπας — kai Kēphās). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be.

Have we not a right to forbear working? (ουκ εχομεν εχουσιαν μη εργαζεσται — ouk echomen exousian mē ergazesthai̱). By η — ē (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Acts 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Philemon 4:15). Here both negatives have their full force. Literally, Do we not have (ουκ εχομεν — ouk echomen expecting the affirmative reply) the right not (μη — mē negative of the infinitive εργαζεσται — ergazesthai) to do manual labour (usual meaning of εργαζομαι — ergazomai as in 1 Corinthians 4:12)?” There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.

What soldier ever serveth? (τις στρατευεται ποτε — tis strateuetai pote̱). “Who ever serves as a soldier?” serves in an army (στρατος — stratos). Present middle of old verb στρατευω — strateuō

At his own charges (ιδιοις οπσωνιοις — idiois opsōniois). This late word οπσωνιον — opsōnion (from οπσον — opson cooked meat or relish with bread, and ωνεομαι — ōneomai to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers‘ wages (often provisions) or the pay of any workman. So of the wages of sin (Romans 6:23). Paul uses λαβων οπσωνιον — labōn opsōnion (receiving wages, the regular idiom) in 2 Corinthians 11:8. See Moulton and Milligan, Vocabulary; Deissmann, Bible Studies, pp. 148, 266; Light from the Ancient East, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (1 Corinthians 9:7), the husbandman (1 Corinthians 9:7), the shepherd (1 Corinthians 9:7), the ox treading out the grain (1 Corinthians 9:8), the ploughman (1 Corinthians 9:10), the priests in the temple (1 Corinthians 9:13), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety.

Who planteth a vineyard? (τις πυτευει αμπελωνα — tis phuteuei ampelōna̱). Αμπελων — Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (αμπελος — ampelos), meaning of ending ων — ̇ōn

Who feedeth a flock? (τις ποιμαινει ποιμνην — tis poimainei poimnēṉ). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd‘s care over them (Vincent).

Do I speak these things after the manner of men? (Μη κατα αντρωπον ταυτα λαλω — Mē kata anthrōpon tauta lalō̱). Negative answer expected. Paul uses κατα αντρωπον — kata anthrōpon six times (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11; Galatians 3:15; Romans 3:5). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture.

The law also (και ο νομος — kai ho nomos). Perhaps objection was made that the Scripture does not support the practice of paying preachers. That objection is still made by the stingy.

Thou shalt not muzzle the ox when he treadeth out the corn (ου πιμωσεις βουν αλοωντα — ou phimōseis boun aloōnta). Quotation from Deuteronomy 25:4. Prohibition by ου — ou and the volitive future indicative. Πιμοω — Phimoō to muzzle (from πιμος — phimos a muzzle for dogs and oxen), appears first in Aristophanes (Clouds, 592) and not again till lxx and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in Matthew 22:12, Matthew 22:34. Αλοωντα — Aloōnta is present active participle of the old verb αλοαω — aloaō occurs in the N.T. only here (and 1 Corinthians 9:10) and 1 Timothy 5:18 where it is also quoted. It is probably derived from αλος — halos or αλον — halon a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

Altogether (παντως — pantōs). But here probably with the notion of doubtless or assuredly. The editors differ in the verse divisions here. The Canterbury Version puts both these questions in 1 Corinthians 9:10, the American Standard the first in 1 Corinthians 9:9, the second in 1 Corinthians 9:10.

He that plougheth (ο αροτριων — ho arotriōn). Late verb αροτριαω — arotriaō to plough, for the old αροω — aroō from αροτρον — arotron (plough), in lxx and rare in papyri.

In hope of partaking (επ ελπιδι του μετεχειν — ep' elpidi tou metechein). The infinitive αλοαιν — aloāin is not repeated nor is οπειλει — opheilei though it is understood, “He that thresheth ought to thresh in hope of partaking.” He that ploughs hardly refers to the ox at the plough as he that threshes does. The point is that all the workers (beast or man) share in the fruit of the toil.

Is it a great matter? (μεγα — mega̱). The copula εστιν — estin has to be supplied. Note two conditions of first class with ει — ei both assumed to be true. On πνευματικα — pneumatika and σαρκικα — sarkika see note on 1 Corinthians 2:14 note on 1 Corinthians 3:3. This point comes out sharply also in Galatians 6:6.

Over you (υμων — humōn). Objective genitive after εχουσιαν — exousian

Do not we yet more? (ου μαλλον ημεισ — ou mallon hēmeis̱). Because of Paul‘s peculiar relation to that church as founder and apostle.

But we bear all things (αλλα παντα στεγομεν — alla panta stegomen). Old verb to cover (στεγη — stegē roof) and so to cover up, to conceal, to endure (1 Corinthians 13:7 of love). Paul deliberately declined to use (usual instrumental case with χραομαι — chraomai) his right to pay in Corinth.

That we may cause no hindrance (ινα μη τινα ενκοπην δωμεν — hina mē tina enkopēn dōmen). Late word ενκοπη — enkopē a cutting in (cf. radio or telephone) or hindrance from ενκοπτω — enkoptō to cut in, rare word (like εκκοπη — ekkopē) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid “a hindrance to the gospel of Christ” (τωι ευαγγελιωι του Χριστου — tōi euaggeliōi tou Christou dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

Sacred things (τα ιερα — ta hiera).

Of the temple (του ιερου — tou hierou). Play on the same word ιερου — hierou (sacred). See Numbers 18:8-20 for the details. This is a very pertinent illustration.

They which wait upon the altar (οι τωι τυσιαστηριωι παρεδρευοντες — hoi tōi thusiastēriōi paredreuontes). Old word παρεδρευω — paredreuō to sit beside, from παρεδρος — paṙ̇edros like Latin assidere, and so constant attendance. Only here in the N.T. Locative case τυσιαστηριωι — thusiastēriōi late word found so far only in lxx, Philo, Josephus, N.T., and ecclesiastical writers. See Matthew 5:23.

Even so did the Lord ordain (ουτως και ο Κυριος διεταχεν — houtōs kai ho Kurios dietaxen). Just as God gave orders about the priests in the temple, so did the Lord Jesus give orders for those who preach the gospel to live out of the gospel (εκ του ευαγγελιου ζηιν — ek tou euaggeliou zēin). Evidently Paul was familiar with the words of Jesus in Matthew 10:10; Luke 10:7. either in oral or written form. He has made his argument for the minister‘s salary complete for all time.

For it were good for me to die, than that any man should make my glorying void (καλον γαρ μοι μαλλον αποτανειν η το καυχημα μου ουδεις κενωσει — kalon gar moi mallon apothanein ē to kauchēma mou oudeis kenōsei). The tangled syntax of this sentence reflects the intensity of Paul‘s feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (κεχρημαι — kechrēmai). By the epistolary aorist (εγραπσα — egrapsa) he explains that he is not now hinting for a change on their part towards him in the matter, “in my case” (εν εμοι — en emoi). Then he gives his reason in vigorous language without a copula (ην — ēn were): “For good for me to die rather than,” but here he changes the construction by a violent anacoluthon. Instead of another infinitive (κενωσαι — kenōsai) after η — ē (than) he changes to the future indicative without οτι — hoti or ινα — hina “No one shall make my glorying void,” viz., his independence of help from them. Κενοω — Kenoō is an old verb, from κενος — kenos empty, only in Paul in N.T. See note on 1 Corinthians 1:17.

For if I preach (εαν γαρ ευαγγελιζωμαι — ean gar euaggelizōmai). Third class condition, supposable case. Same construction in 1 Corinthians 9:16 (εαν μη — ean mē).

For necessity is laid upon me (αναγκη γαρ μοι επικειται — anagkē gar moi epikeitai). Old verb, lies upon me (dative case μοι — moi). Jesus had called him (Acts 9:6, Acts 9:15; Galatians 1:15.; Romans 1:14). He could do no other and deserves no credit for doing it.

Woe is me (ουαι γαρ μοι — ouai gar moi). Explaining the αναγκη — anagkē (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher.

Of mine own will (εκων — hekōn) - not of mine own will (ακων — akōn). Both common adjectives, but only here in N.T. save εκων — hekōn also in Romans 8:20. The argument is not wholly clear. Paul‘s call was so clear that he certainly did his work willingly and so had a reward (see Matthew 6:1 for μιστος — misthos); but the only reward that he had for his willing work (Marcus Dods) was to make the gospel free of expense (αδαπανον — adapanon 1 Corinthians 9:18, rare word, here only in N.T., once in inscription at Priene). This was his μιστος — misthos It was glorying (καυχημα — kauchēma to be able to say so as in Acts 20:33.).

I have a stewardship intrusted to me (οικονομιαν πεπιστευμαι — oikonomian pepisteumai). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any οικονομος — oikonomos (steward) even if ακων — akōn (unwilling).

So as not to use to the full (εις το μη καταχρησασται — eis to mē katachrēsasthai). Εις το — Eis to for purpose with articular infinitive and perfective use of κατα — kata (as in 1 Corinthians 7:31) with χρησασται — chrēsasthai (first aorist middle infinitive).

I brought myself under bondage (εμαυτον εδουλωσα — emauton edoulōsa). Voluntary bondage, I enslaved myself to all, though free. Causative verb in οω — ̇oō (δουλοω — douloō from δουλος — doulos). The more (τους πλειονας — tous pleionas). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note κερδησω — kerdēsō (as in 1 Corinthians 9:20, 1 Corinthians 9:21, 1 Corinthians 9:22, but once ινα κερδανω — hina kerdanō in 1 Corinthians 9:21, regular liquid future of κερδαινω — kerdainō) with ινα — hina is probably future active indicative (James 4:13), though Ionic aorist active subjunctive from κερδαω — kerdaō is possible (Matthew 18:15). “He refuses payment in money that he may make the greater gain in souls” (Edwards).

As a Jew (ως Ιουδαιος — hōs Ioudaios). He was a Jew and was not ashamed of it (Acts 18:18; Acts 21:26).

Not being myself under the law (μη ων αυτος υπο νομον — mē ōn autos hupo nomon). He was emancipated from the law as a means of salvation, yet he knew how to speak to them because of his former beliefs and life with them (Galatians 4:21). He knew how to put the gospel to them without compromise and without offence.

To them that are without law (τοις ανομοις — tois anomois). The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου — mē ōn anomos theouτεου — all' ennomos Christou). The genitive case of Χριστου — theou and ανομος — Christou (specifying case) comes out better thus, for it seems unusual with εννομος — anomos and ennomos both old and regular adjectives.

I became weak (εγενομην αστενης — egenomēn asthenēs). This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for the benefit of the unenlightened (chapter 1 Corinthians 8:1-13). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (1 Corinthians 8:13).

All things (παντα — panta) to all men (τοις πασιν — tois pasin the whole number) by all means (παντως — pantōs). Pointed play on the word all, that I may save some (ινα τινας σωσω — hina tinas sōsō). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14).

That I may be a joint partaker thereof (ινα συνκοινωνος αυτου γενωμαι — hina sunKoinéōnos autou genōmai). Literally, That I may become Corinthians-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. Συνκοινωνος — SunKoinéōnos is a compound word (συν — sun together with, κοινωνος — Koinéōnos partner or sharer). We have two genitives with it in Philemon 1:7, though εν — en and the locative is used in Revelation 1:9. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

In a race (εν σταδιωι — en stadiōi). Old word from ιστημι — histēmi to place. A stated or fixed distance, 606 3/4 feet, both masculine σταδιοι — stadioi (Matthew 14:24; Luke 24:13) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia.

The prize (το βραβειον — to brabeion). Late word, in inscriptions and papyri. Latin brabeum. In N. T. only here and Philemon 3:14. The victor‘s prize which only one could receive.

That ye may attain (ινα καταλαβητε — hina katalabēte). Final use of ινα — hina and perfective use of κατα — katȧ with λαβητε — labēte (effective aorist active subjunctive, grasp and hold). Old verb καταλαμβανω — katalambanō and used in Philemon 3:12.

That striveth in the games (ο αγωνιζομενος — ho agōnizomenos). Common verb for contest in the athletic games (αγων — agōn), sometimes with the cognate accusative, αγωνα αγωνιζομαι — agōna agōnizomai as in 1 Timothy 6:12; 2 Timothy 4:7. Probably Paul often saw these athletic games.

Is temperate in all things (παντα εγκρατευεται — panta egkrateuetai). Rare verb, once in Aristotle and in a late Christian inscription, and 1 Corinthians 7:9 and here, from εγκρατης — egkratēs common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.

A corruptible crown (πταρτον στεπανον — phtharton stephanon). Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4).

So (ουτως — houtōs). Both with τρεχω — trechō (run) and πυκτευω — pukteuō (fight).

As not uncertainly (ως ουκ αδηλως — hōs ouk adēlōs). Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains ουτως — houtōs Αδηλως — Adēlōs old adverb, only here in N.T. His objective is clear, with Christ as the goal (Philemon 3:14). He kept his eye on Christ as Christ watched him.

Fight (πυκτευω — pukteuō). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης — puktēs (pugilist) and that from πυγμη — pugmē (fist). See note on Mark 7:3).

As not beating the air (hōs ouk aera derōn). A boxer did this when practising without an adversary (cf. doing “the daily dozen”) and this was called “shadow-fighting” (skiamachia). He smote something more solid than air. Probably ως ουκ αερα δερων — ou negatives σκιαμαχια — aera though it still occurs with the participle as a strong and positive negative.

But I buffet my body (αλλα υπωπιαζω μου το σωμα — alla hupōpiazō mou to sōma). In Aristophanes, Aristotle, Plutarch, from υπωπιον — hupōpion and that from υπο — hupo and οπς — ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ — sarx or his σωμα — sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς — cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5).

And bring it into bondage (και δουλαγωγω — kai doulagōgō). Late compound verb from δουλαγωγος — doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave.

Lest by any means (μη πως — mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι — genōmai second aorist middle).

After that I have preached to others (αλλοις κηρχας — allois kērūxas). First aorist active participle of κηρυσσω — kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ — kērux (herald) and that is probably the idea here. A κηρυχ — kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also.

I myself should be rejected (αυτος αδοκιμος γενωμαι — autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος — Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος — dokimos from δοκιμαζω — dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος — misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.