1Corinthians:9

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rwp @1Corinthians:9:1 @{Amos:I not free ?} (\Ouk eimi eleutheros ;\). Free as a Christian from Mosaic ceremonialism (cf . strkjv @9:19 |) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv @8:13 |. {Amos:I not an apostle ?} (\ouk eimi apostolos ;\). 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 ?} (\ouchi I ˆsoun ton Kurion h ˆm “n heoraka ;\). Proof (15:8 ; strkjv @Acts:9:17 ,27 ; strkjv @18:9 ; strkjv @22:14 ,17f .; strkjv @2Corinthians:12:1ff .|) that he has the qualification of an apostle (Acts:1:22 |) though not one of the twelve . Note strong form of the negative \ouchi \ here . All these questions expect an affirmative answer . The perfect active \heoraka \ from \hora “\, to see , does not here have double reduplication as in strkjv @John:1:18 |. rwp @1Corinthians:9:1 @{Are not ye ?} (\ou humeis este ;\). They were themselves proof of his apostleship . rwp @1Corinthians:9:2 @{Yet at least I am to you } (\alla ge humin eimi \). An _argumentum ad hominem_ and a pointed appeal for their support . Note use of \alla ge \ in the apodosis (cf . strkjv @8:6 |). rwp @1Corinthians:9:3 @{My defence } (\h ˆ em ˆ apologia \). Original sense , not idea of apologizing as we say . See on ¯Acts:22:1 ; strkjv @25:16 |. Refers to what precedes and to what follows as illustration of strkjv @8:13 |. {To them that examine me } (\tois eme anakrinousin \). See on ¯1Corinthians:2:15 ; strkjv @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 . rwp @1Corinthians:9:4 @{Have we no right ?} (\M ˆ ouk echomen exousian ;\). Literary plural here though singular in 1-3 |. The \m ˆ\ in this double negative expects the answer "No " while \ouk \ goes with the verb \echomen \. "Do we fail to have the right ?" Cf . strkjv @Romans:10:18f .| (Robertson , _Grammar_ , p . 1173 ). rwp @1Corinthians:9:5 @{Have we no right ?} (\M ˆ ouk echomen exousian ;\). Same idiom . {To lead about a wife that is a believer ?} (\adelph ˆn gunaika periagein ;\). Old verb \periag “\, intransitive in strkjv @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 } (\kai K ˆph ƒs \). 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 (1:12 |). It was well known that Peter was married (Matthew:8:14 |). Paul mentions James by name in strkjv @Galatians:1:19 | as one of the Lord 's brothers . All the other apostles were either married or had the right to be . rwp @1Corinthians:9:6 @{Have we not a right to forbear working ?} (\ouk echomen exousian m ˆ ergazesthai ;\). By \ˆ\ (or ) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv @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 (Phillipians:4:15 |). Here both negatives have their full force . Literally , Do we not have (\ouk echomen \, expecting the affirmative reply ) the right not (\m ˆ\, negative of the infinitive \ergazesthai \) to do manual labour (usual meaning of \ergazomai \ as in strkjv @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 . rwp @1Corinthians:9:7 @{What soldier ever serveth ?} (\tis strateuetai pote ;\). "Who ever serves as a soldier ?" serves in an army (\stratos \). Present middle of old verb \strateu “\. {At his own charges } (\idiois ops “niois \). This late word \ops “nion \ (from \opson \, cooked meat or relish with bread , and \“neomai \, 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 . Songs:of the wages of sin (Romans:6:23 |). Paul uses \lab “n ops “nion \ (receiving wages , the regular idiom ) in strkjv @2Corinthians: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 (verse 7 |), the husbandman (verse 7 |), the shepherd (verse 7 |), the ox treading out the grain (8 |), the ploughman (verse 10 |), the priests in the temple (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 ?} (\tis phuteuei ampel “na ;\). \Ampel “n \ no earlier than Diodorus , but in LXX and in papyri . Place of vines (\ampelos \), meaning of ending \-“n \. {Who feedeth a flock ?} (\tis poimainei poimn ˆn ;\). 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 ). rwp @1Corinthians:9:8 @{Do I speak these things after the manner of men ?} (\M ˆ kata anthr “pon tauta lal “;\). Negative answer expected . Paul uses \kata anthr “pon \ six times (1Corinthians:3:3 ; strkjv @9:8 ; strkjv @15:32 ; Gal strkjv @1:11 ; strkjv @3:15 ; strkjv @Romans:3:5 |). The illustrations from human life are pertinent , but he has some of a higher order , from Scripture . {The law also } (\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 . rwp @1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn } (\ou phim “seis boun alo “nta \). Quotation from strkjv @Deuteronomy:25:4 |. Prohibition by \ou \ and the volitive future indicative . \Phimo “\, to muzzle (from \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 strkjv @Matthew:22:12 ,34 |. \Alo “nta \ is present active participle of the old verb \aloa “\, occurs in the N .T . only here (and verse 10 |) and strkjv @1Timothy:5:18 | where it is also quoted . It is probably derived from \halos \ or \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 : * "Thresh ye yourselves , O oxen , Measures of grain for yourselves , Measures of grain for your masters ." rwp @1Corinthians:9:10 @{He that plougheth } (\ho arotri “n \). Late verb \arotria “\, to plough , for the old \aro “\ from \arotron \ (plough ), in LXX and rare in papyri . {In hope of partaking } (\ep ' elpidi tou metechein \). The infinitive \alo ƒin \ is not repeated nor is \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 . rwp @1Corinthians:9:11 @{Is it a great matter ?} (\mega ;\). The copula \estin \ has to be supplied . Note two conditions of first class with \ei \, both assumed to be true . On \pneumatika \ and \sarkika \ see on ¯2:14 ; strkjv @3:3 |. This point comes out sharply also in strkjv @Galatians:6:6 |. rwp @1Corinthians:9:12 @{Over you } (\hum “n \). Objective genitive after \exousian \. {Do not we yet more ?} (\ou mallon h ˆmeis ;\). Because of Paul 's peculiar relation to that church as founder and apostle . {But we bear all things } (\alla panta stegomen \). Old verb to cover (\steg ˆ\, roof ) and so to cover up , to conceal , to endure (1Corinthians:13:7 | of love ). Paul deliberately declined to use (usual instrumental case with \chraomai \) his right to pay in Corinth . {That we may cause no hindrance } (\hina m ˆ tina enkop ˆn d “men \). Late word \enkop ˆ\, a cutting in (cf . _radio_ or telephone ) or hindrance from \enkopt “\, to cut in , rare word (like \ekkop ˆ\) here only in N .T . and once in Vettius Valens . How considerate Paul is to avoid "a hindrance to the gospel of Christ " (\t “i euaggeli “i tou Christou \, dative case and genitive ) rather than insist on his personal rights and liberties , an eloquent example for all modern men . rwp @1Corinthians:9:13 @{Sacred things } (\ta hiera \). {Of the temple } (\tou hierou \). Play on the same word \hierou \ (sacred ). See strkjv @Numbers:18:8-20 | for the details . This is a very pertinent illustration . {They which wait upon the altar } (\hoi t “i thusiast ˆri “i paredreuontes \). Old word \paredreu “\, to sit beside , from \par--edros \, like Latin _assidere_ , and so constant attendance . Only here in the N .T . Locative case \thusiast ˆri “i \, late word found so far only in LXX , Philo , Josephus , N .T ., and ecclesiastical writers . See on ¯Matthew:5:23 |. rwp @1Corinthians:9:14 @{Even so did the Lord ordain } (\hout “s 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 (\ek tou euaggeliou z ˆin \). Evidently Paul was familiar with the words of Jesus in strkjv @Matthew:10:10 ; strkjv @Luke:10:7f .| either in oral or written form . He has made his argument for the minister 's salary complete for all time . rwp @1Corinthians:9:15 @{For it were good for me to die , than that any man should make my glorying void } (\kalon gar moi mallon apothanein ˆ to kauch ˆma mou oudeis ken “sei \). 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 (\kechr ˆmai \). By the epistolary aorist (\egrapsa \) he explains that he is not now hinting for a change on their part towards him in the matter , "in my case " (\en emoi \). Then he gives his reason in vigorous language without a copula (\ˆn \, were ): "For good for me to die rather than ," but here he changes the construction by a violent anacoluthon . Instead of another infinitive (\ken “sai \) after \ˆ\ (than ) he changes to the future indicative without \hoti \ or \hina \, "No one shall make my glorying void ," viz ., his independence of help from them . \Keno “\ is an old verb , from \kenos \, empty , only in Paul in N .T . See on ¯1Corinthians:1:17 |. rwp @1Corinthians:9:16 @{For if I preach } (\ean gar euaggeliz “mai \). Third class condition , supposable case . Same construction in verse 16 | (\ean m ˆ\). {For necessity is laid upon me } (\anagk ˆ gar moi epikeitai \). Old verb , lies upon me (dative case \moi \). Jesus had called him (Acts:9:6 ,15 ; strkjv @Galatians:1:15f .; strkjv @Romans:1:14 |). He could do no other and deserves no credit for doing it . {Woe is me } (\ouai gar moi \). Explaining the \anagk ˆ\ (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 . rwp @1Corinthians:9:17 @{Of mine own will } (\hek “n \) {--not of mine own will } (\ak “n \). Both common adjectives , but only here in N .T . save \hek “n \, also in strkjv @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 on ¯Matthew:6:1 | for \misthos \); but the only {reward } that he had for his willing work (Marcus Dods ) was to make the gospel {free of expense } (\adapanon \, verse 18 |, rare word , here only in N .T ., once in inscription at Priene ). This was his \misthos \. It was glorying (\kauch ˆma \, to be able to say so as in strkjv @Acts:20:33f .|). {I have a stewardship intrusted to me } (\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 \oikonomos \ (steward ) even if \ak “n \ (unwilling ). rwp @1Corinthians:9:18 @{Songs:as not to use to the full } (\eis to m ˆ katachr ˆsasthai \). \Eis to \ for purpose with articular infinitive and perfective use of \kata \ (as in strkjv @7:31 |) with \chr ˆsasthai \ (first aorist middle infinitive ). rwp @1Corinthians:9:19 @{I brought myself under bondage } (\emauton edoul “sa \). Voluntary bondage , I enslaved myself to all , though free . Causative verb in \-o “\ (\doulo “\, from \doulos \). The more (\tous pleionas \). Than he could have done otherwise . Every preacher faces this problem of his personal attitude and conduct . Note \kerd ˆs “\ (as in verses 20 ,21 ,22 |, but once \hina kerdan “\ in 21 |, regular liquid future of \kerdain “\) with \hina \ is probably future active indicative (James:4:13 |), though Ionic aorist active subjunctive from \kerda “\ is possible (Matthew:18:15 |). "He refuses payment in money that he may make the greater gain in souls " (Edwards ). rwp @1Corinthians:9:20 @{As a Jew } (\h “s Ioudaios \). He was a Jew and was not ashamed of it (Acts:18:18 ; strkjv @21:26 |). {Not being myself under the law } (\m ˆ “n 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 . rwp @1Corinthians:9:21 @{To them that are without law } (\tois anomois \). The heathen , those outside the Mosaic law (Romans:2:14 |), not lawless (Luke:22:37 ; strkjv @Acts:2:23 ; strkjv @1Timothy:1:9 |). See how Paul bore himself with the pagans (Acts:14:15 ; strkjv @17:23 ; strkjv @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_ , \m ˆ “n anomos theou , all ' ennomos Christou \). The genitive case of \theou \ and \Christou \ (specifying case ) comes out better thus , for it seems unusual with \anomos \ and \ennomos \, both old and regular adjectives . rwp @1Corinthians:9:22 @{I became weak } (\egenom ˆn asthen ˆs \). 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 strkjv @1Corinthians:8 |). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (8:13 |). {All things } (\panta \) {to all men } (\tois pasin \, the whole number ) {by all means } (\pant “s \). Pointed play on the word all , {that I may save some } (\hina tinas s “s “\). 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 ; strkjv @15:1 ; strkjv @1Thessalonians:5:14 |). rwp @1Corinthians:9:23 @{That I may be a joint partaker thereof } (\hina sunkoin “nos autou gen “mai \). Literally , That I may become co-partner with others in the gospel . The point is that he may be able to share the gospel with others , his evangelistic passion . \Sunkoin “nos \ is a compound word (\sun \, together with , \koin “nos \, partner or sharer ). We have two genitives with it in strkjv @Phillipians:1:7 |, though \en \ and the locative is used in strkjv @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 . rwp @1Corinthians:9:24 @{In a race } (\en stadi “i \). Old word from \hist ˆmi \, to place . A stated or fixed distance , 606 3 /4 feet , both masculine \stadioi \ (Matthew:14:24 ; strkjv @Luke:24:13 |) and neuter as here . Most of the Greek cities had race-courses for runners like that at Olympia . {The prize } (\to brabeion \). Late word , in inscriptions and papyri . Latin _brabeum_ . In N . T . only here and strkjv @Phillipians:3:14 |. The victor 's prize which only one could receive . {That ye may attain } (\hina katalab ˆte \). Final use of \hina \ and perfective use of \kata -\ with \lab ˆte \ (effective aorist active subjunctive , grasp and hold ). Old verb \katalamban “\ and used in strkjv @Phillipians:3:12ff |. rwp @1Corinthians:9:25 @{That striveth in the games } (\ho ag “nizomenos \). Common verb for contest in the athletic games (\ag “n \), sometimes with the cognate accusative , \ag “na ag “nizomai \ as in strkjv @1Timothy:6:12 ; strkjv @2Timothy:4:7 |. Probably Paul often saw these athletic games . {Is temperate in all things } (\panta egkrateuetai \). Rare verb , once in Aristotle and in a late Christian inscription , and strkjv @1Corinthians:7:9 | and here , from \egkrat ˆs \, 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 . rwp @1Corinthians:9:25 @{corruptible crown } (\phtharton stephanon \). \Stephanos \ (crown ) is from \steph “\, 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 strkjv @Matthew:27:29 ; strkjv @Mark:15:17 ; strkjv @John:19:2 ,5 |. \Diad ˆma \ (diadem ) was for kings (Revelation:12:3 |). Favourite metaphor in N .T ., the crown of righteousness (2Timothy:4:8 |), the crown of life (James:1:12 |), the crown of glory (1Peter:5:4 |), the crown of rejoicing (1Thessalonians:2:9 |), description of the Philippians (Phillipians:4:1 |). Note contrast between \phtharton \ (verbal adjective from \phtheir “\, to corrupt ) like the garland of pine leaves , wild olive , or laurel , and \aphtharton \ (same form with \a \ privative ) like the crown of victory offered the Christian , the amaranthine (unfading rose ) crown of glory (1Peter:5:4 |). rwp @1Corinthians:9:26 @{So } (\hout “s \). Both with \trech “\ (run ) and \pukteu “\ (fight ). {As not uncertainly } (\h “s ouk ad ˆl “s \). Instead of exhorting them further Paul describes his own conduct as a runner in the race . He explains \hout “s \. \Ad ˆl “s \ old adverb , only here in N .T . His objective is clear , with Christ as the goal (Phillipians:3:14 |). He kept his eye on Christ as Christ watched him . {Fight } (\pukteu “\). Paul changes the metaphor from the runner to the boxer . Old verb (only here in N .T .) from \pukt ˆs \ (pugilist ) and that from \pugm ˆ\ (fist ). See on ¯Mark:7:3 |). {As not beating the air } (\h “s ouk aera der “n \). 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 \ou \ negatives \aera \, though it still occurs with the participle as a strong and positive negative . rwp @1Corinthians:9:27 @{But I buffet my body } (\alla hup “piaz “ mou to s “ma \). In Aristophanes , Aristotle , Plutarch , from \hup “pion \, and that from \hupo \ and \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 strkjv @Luke:18:5 | which see . Paul does not , like the Gnostics , consider his \sarx \ or his \s “ma \ 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 (\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 (2Corinthians:12:7 ; strkjv @Romans:8:13 ; strkjv @Colossians:2:23 ; strkjv @3:5 |). {And bring it into bondage } (\kai doulag “g “\). Late compound verb from \doulag “gos \, 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 } (\m ˆ p “s \). Common conjunction for negative purpose with subjunctive as here (\gen “mai \, second aorist middle ). {After that I have preached to others } (\allois k ˆr –xas \). First aorist active participle of \k ˆruss “\ (see on ¯1:23 |), common verb to preach , from word \k ˆrux \ (herald ) and that is probably the idea here . A \k ˆrux \ at the games announced the rules of the game and called out the competitors . Songs:Paul is not merely a herald , but a competitor also . {I myself should be rejected } (\autos adokimos gen “mai \). Literally , "I myself should become rejected ." \Adokimos \ is an old adjective used of metals , coin , soil (Hebrews:6:8 |) and in a moral sense only by Paul in N .T . (1Corinthians:9:27 ; strkjv @2Corinthians:13:5-7 ; strkjv @Romans:1:28 ; strkjv @Titus:1:16 ; strkjv @2Timothy:3:8 |). It means not standing the test (\dokimos \ from \dokimaz “\). 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:7:22f .|). What is the prize before Paul ? Is it that {reward } (\misthos \) of which he spoke in verse 18 |, his glorying of preaching a free gospel ? Songs: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 (Phillipians:3:12 |) and so he presses on . At the end he has serene confidence (2Timothy: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 .

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