Down to Earth But Heavenly Minded

What does 1st Corinthians Chapter 9 mean?

After making a firm case that those who minister for Christ have a right to be financially supported by the people they serve, Paul will go into detail about why he refuses to receive that benefit from the Corinthians. This is all in service of Paul’s larger point: those in Corinth who are strong in their Christian faith should be willing to give up their right to eat food offered to idols. This is for the sake of those who are weaker in their faith. It is true that those in Christ are free to eat any meat. Idols are false and hold no real power. Paul is calling the Corinthians to set aside a right that is truly theirs.

To show that he is doing the same thing, Paul begins to demonstrate that he has rights as an apostle, including the right to ask them to support him financially. This is especially true of the church in Corinth, which he founded. He describes the Corinthian Christians as the seal of his apostleship (1 Corinthians 9:1–2).

Paul lists some of the rights of an apostle, including food, drink, and taking a wife on the road with him, as other apostles do. Instead, he and Barnabas do secular work to support their ministry work. Why don’t they deserve to be supported by the Corinthians, as other spiritual leaders were? Paul gives examples to prove his point: Soldiers don’t pay for their own food. Farmers eat from their crops. Even the law of Moses instructed farmers not to prevent oxen used to plow field from eating grain as they worked. People who worked in Jewish and pagan temples also share in the food offered on the altar. The Lord’s clear command is that those who sow spiritual seed among a people should reap from them some material support (1 Corinthians 9:3–14).

Paul makes clear, though, that he and Barnabas have refused this right. He is not asking the Corinthians for money. In part, he does not want anything, including financial support from them, to get in the way of people believing the gospel of Christ. In fact, he would rather die than to have anything remove his grounds for boasting that he preaches the gospel for free. He is not boasting about preaching the gospel in and of itself. Paul believes he has no choice about that. He is like a slave entrusted with important work. He must carry it out. He can boast—joyfully, not arrogantly—that he does not ask for money from those he serves, even though he has the right to do so (1 Corinthians 9:15–18).

In fact, Paul continues, he limits his freedoms in many other ways. He participates in Jewish religious life in the hopes of winning law-following Jews to faith in Christ. As one free in Christ, though, he also lives as one who is not under the law to win Gentiles who are not under the law. He even becomes “weak,” in a sense, for the sake of those who are weak (1 Corinthians 9:19–23).

Paul compares himself to an athlete in training to compete in the games of the day. He competes not for his salvation, but for an eternal crown that involves recognition from Christ for all those he has led to salvation. That’s why he sets aside his freedoms and practices self-control. He hopes to receive this prize and not to be disqualified by sinful selfishness before he gets to the end of his life (1 Corinthians 9:24–27).

Chapter Context
First Corinthians 8 ended with Paul’s declaration that he would give up his right to eat any meat rather than cause a brother in Christ to stumble. He shows in this chapter that he is already giving up his right as an apostle to be financially supported by those he serves. He doesn’t want anything to get in the way of anyone believing the gospel. He limits his freedoms further by becoming all things to all people to win some for Christ. He disciplines himself like an athlete in training, to get a prize and to avoid being disqualified. The next passages will expand on this idea of distinguishing what is ”allowed” from what is ”best.”

Verse by Verse

Verse 1. Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord?

Paul has not changed the subject from the end of chapter 8. He continues to make the point to the Corinthians that they should willingly surrender their right to eat meat offered to idols, out of love for their brothers and sisters in Christ. Even though eating such meat is not a sin, itself, those with “weaker” consciences do not understand this. If a Christian with a “strong” conscience is careless about how they use their freedom, they risk becoming the cause of sin in the lives of those who follow their example, violating their conscience.

Paul begins with this verse to show that he, too, has given up his rights as an apostle for the sake of others. He starts by asking a series of questions that will demand a “yes” from the Corinthians. Paul is free. He chooses to use his freedom to refrain from eating idol food for the sake of his brothers and sisters. Paul is an apostle, as he stated at the beginning of this letter. Being an apostle brings with it rights that Paul will refuse to claim.

Paul has seen Jesus when Christ called him on the road to Damascus (Acts 9:1–18). Seeing Jesus after the resurrection was one of the requirements for the selection of a replacement for Judas (Acts 1:22). Paul, added as a late apostle, also fulfilled this requirement.

Finally, the Christians in Corinth are the product of Paul’s work as an apostle, missionary, and evangelist.

Context Summary
First Corinthians 9:1–18 describes Paul’s case for why he, as an apostle, has the right to ask for financial support from the people he serves, including the Corinthian Christians. Though he could demand, Paul refuses to insist on his right. He doesn’t want anything to get in the way of someone hearing the gospel. He must preach the gospel; he has no choice. But Paul wants to be able to boast about offering the gospel free of charge even though he has the right to ask for financial support. This passage establishes that believers have an obligation to support those who serve through ministry. This message is made more valid since Paul is not benefitting from his own argument.

Verse 2. If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord.

Paul is clearly defending his authority, but it’s unclear against whom he is speaking. Presumably, some “others” have challenged whether he is a legitimate apostle. Perhaps some groups of Christians disputed whether Paul was in the same category as men like Peter or John. Perhaps Paul is emphasizing that he has not been personally involved with all other churches. Nevertheless, he has been an apostle to the church in Corinth. The church exists because of his ministry there.

Paul describes the Christians in Corinth as the seal of his apostleship in the Lord. Their conversion is the most compelling evidence of the validity of his role as Christ’s apostle. Their place in God’s family, their growth in the Holy Spirit, prove that Paul is a genuine apostle.

Paul emphasizes this point for a reason: he is going to show he has not been claiming his rights as an apostle, for the good of others. In the same way, he is asking the Corinthians to show love for brothers and sisters in Christ by choosing to not claim their right to eat idol food.

Verse 3. This is my defense to those who would examine me.

In the previous two verses, Paul established that he is a true apostle of Jesus Christ. “Apostle,” in this case, means one specially sent by Christ as a messenger to others. The Corinthians are fully aware that Paul came to them in exactly this way. They exist as a community of Christians because they believed the message of Jesus as he presented it to them.

Now Paul reports that what follows will be his defense before those who will examine him. In other words, he is about to present arguments about himself, arguments he believes will hold up to scrutiny.

What will Paul be defending? He plans to show that, as an apostle, he has rights to several things. Among those is the right to be supported financially by those he serves with the gospel. And yet, Paul will also argue that he has not demanded those rights, out of love and concern for those to whom he ministers. He means this as an example of how Christians ought to put their “rights” secondary to the spiritual good of others.

Verse 4. Do we not have the right to eat and drink?

Paul asks a series of questions about his right as one of the apostles. He begins with asking if he and other apostles have a right to eat and drink. By this, he means they have a right to have their necessities met, starting with the most basic of all, food and drink.

Paul is leading up to the idea that, as a minister of the gospel—and especially as an apostle—he could ask those he serves to provide him support so he would not have to work outside of ministry to support himself. Then, he will remind the Corinthians that he has never asked them to do this. His reason for making this comparison is to show that Paul practices what he preaches. He has asked the believers in Corinth to put their “rights” aside for the good of others, which is something Paul himself has already demonstrated.

Verse 5. Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?

Paul has established that he is, in fact, an apostle (1 Corinthians 9:1–2). Now he is establishing that apostles, like other ministers of the gospel, are entitled to certain rights. He places this “right” in comparison to how the Corinthians believe their freedom in Christ allows them to eat food offered to idols and attend functions in idol temples (1 Corinthians 8:1–6).

It’s unclear exactly who Paul means in his reference to “brothers of the Lord.” Perhaps he means Jesus’ actual half-brothers, born to Mary. Or this might mean “brothers” in the same sense as general Christian brotherhood. Or, it might be some other group entirely. In any case, Paul’s main point is that he is not claiming his “right” to be supported by those he serves.

Paul uses the term “we” here, which presumably refers to himself and his ministry partner, Barnabas. They have the right to bring along a believing wife on their ministry journeys. He points out that other apostles are doing just that, mentioning the “brothers of the Lord” and Cephas, who is Peter. Presumably, these other apostles may have been receiving financial support for themselves and their wives as they travel from place to place.

Of course, Paul does not have a wife that would need to be supported, based on his teaching about marriage and celibacy in a previous chapter (1 Corinthians 7:6–8). In the context of this discussion, Paul is pointing out that it’s reasonable for an apostle to expect support for himself and a wife—and yet Paul is asking for nothing from the believers in Corinth. This is meant to exemplify his teaching about sacrificing one’s rights for the sake of others (1 Corinthians 8:7–13).

Verse 6. Or is it only Barnabas and I who have no right to refrain from working for a living?

Paul has been asking a series of rhetorical questions. These are not actual attempts to learn, but statements that expect a certain answer. His point is that he has not been demanding his “rights” as an apostle (1 Corinthians 9:1–2). Other apostles, he has suggested, receive financial support from those they serve, even bringing their wives along on ministry travels. Now Paul implies that he and Barnabas also have the right to ask for this support, rather than working an outside job to support their own ministry efforts.

Paul’s reason for using this style of writing is to highlight the obvious: of course they have the same right. Paul and Barnabas are willingly choosing not to take money from the people they minister to.

Paul’s mention of Cephas/Peter in the previous verse, and Barnabas here, shows the Corinthians at least know who these men are. It’s not clear if either ever came to Corinth. Paul and Barnabas traveled together earlier in their career, perhaps agreeing during that time not to take funds from the people they evangelized.

Verse 7. Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?

Paul has asked if he has the right as an apostle to receive financial support from the people he serves. He has indicated that other apostles do this (1 Corinthians 9:4–6). He appears to be challenging the Corinthians for not supporting him with money. In truth, he has refused to take money from the people to whom he delivers the gospel.

In order to make his greater point, Paul indicates this is unusual, almost unnatural. He makes this point in a series of questions: people in most professions receive pay for the work they do. No soldier pays his own way in a war. Nobody faults the vineyard worker for eating some of the fruit. No farmer refuses milk from the flock he tends.

The reason for this comparison is to support Paul’s earlier teaching: that it is good for a Christian to give up their “rights” for the spiritual benefit of others (1 Corinthians 8:7–13). If Paul is willing to demonstrate this in such a dramatic way, the believers in Corinth have no excuse for not doing the same.

Verse 8. Do I say these things on human authority? Does not the Law say the same?

Paul is presenting his defense of a certain point of view. He does, in fact, sound very much like a lawyer in this series of verses. He is making the case that he has rights as an apostle of Jesus. And yet, for important reasons, he is not demanding that those rights be honored by the believers in Corinth (1 Corinthians 9:1–7). That message is meant to underscore his teaching from the end of chapter 8 (1 Corinthians 8:7–13).

The central question is whether someone has the right to financial support from those they serve. This would include the Christians in Corinth. Paul has shown that other apostles claim this right and that people in most other professions claim it as well. It’s the normal, common-sense way of things: those who benefit provide support to those who serve them. To put this principle beyond argument, Paul turns to the Old Testament law of Moses to emphasize that this is a legal right. He is not merely speaking from human authority, as shown by his citation in the following verse (1 Corinthians 9:9).

Verse 9. For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned?

Paul is building his case that, as an apostle of Jesus, he has the right to demand financial support from those he serves with the gospel (1 Corinthians 9:1–7). This would include the Corinthians. They know well that he has not claimed this right from them. This, of course, is the real point of Paul’s argument here: that it is good for a believer to sacrifice their “rights” for the good of other believers (1 Corinthians 8:7–13).

Here, Paul turns to the Old Testament law of Moses to show legal precedent for this right. He quotes Deuteronomy 25:4 to show the restriction against muzzling an ox when it is treading out the grain. Farmers were not allowed to prevent the ox from feeding on the grain it was helping to process. Since the ox’s labor was what produced that grain in the first place, it was only fair—and sensible—for the ox to be supported by the fruits of that labor. This fits Paul’s principle: it is most natural for apostles, workers, and even oxen to be paid from the work they are doing.

This verse also adds a question about whether God is concerned about oxen. The most obvious answer is that, yes, God is concerned enough about oxen that he sees to their well-being. As shown in the following verse, Paul’s implication is yet another question: how much more must God be concerned about the wellbeing of apostles?

Bible scholars suggest several alternate understandings about Paul’s question here, but his main point is clear: Those who do the work have the right to be supported by the work, including apostles. In this specific context, Paul uses this to show that he is living out the teaching he gave in the prior passage.

Verse 10. Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop.

Paul is showing that, in almost all cases, the one who works has the right to be supported by the work he does. As an apostle, he has the right to ask for financial support from those he serves. This would include the Corinthians (1 Corinthians 9:1–7).

Paul has pointed to a line from the law of Moses to support his argument (Deuteronomy 25:4). The farmer was forbidden from muzzling the oxen while they were treading out the grain. Paul has asked if that command is really for the oxen alone, or if it is really for the sake of the human beings God loves and provides for?

Paul insists that the principle is for all of us. Both the plowman and the thresher do their work in hope of sharing the crop. That should be their right, just as it is an apostle’s right to ask for financial support from those to whom they minister. Paul will pointedly ask the Corinthians in the following verse if this is his rightful claim on them. Then he will explain why he will not demand this right. His intent is to support his teaching on sacrificing our rights for the good of others, as given at the end of chapter 8 (1 Corinthians 8:7–13).

Verse 11. If we have sown spiritual things among you, is it too much if we reap material things from you?

Paul continues to use agricultural metaphors. He is illustrating his assertion that he has a right to expect financial support from the Corinthians. He has not demanded this, for reasons explained in later verses. In the simplest language of farming—sowing and reaping—Paul insists that since he and his coworkers sowed spiritual things among the Corinthians, they are entitled to reap material rewards.

This verse puts it in the form of a question, perhaps to soften the impact: “Is it too much if we reap material things from you?”

Paul made a similar connection in his letter to the Romans when discussing the money that Gentile Christians were sending in support of Jewish Christians in Jerusalem. Paul said the Gentiles owed it to them: “For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings” (Romans 15:27).

Although Paul will make it clear he is not demanding this right from the Corinthians, the Christian church has practiced this principle throughout most of its history. Those who devote their lives and abilities to the gospel have a right to be supported in that effort by other Christians.

Verse 12. If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.

Paul continues to give arguments for why he, as the founder of the church in Corinth and a kind of spiritual father, has the right to expect financial support from them. Now he writes that others share this claim, apparently suggesting that they have given financial support to other spiritual leaders. He may have in mind Apollos or Peter. Finally, though, Paul admits that “we,” he and his coworkers, have not demanded this right. That is, they have not asked the Corinthians to give them money even though they would have been justified in doing so.

Their reason for refusing to be paid by the Corinthians is simple: They do not want to put any obstacle in the way of the gospel of Christ. In part, this is meant to demonstrate the principle Paul explained at the end of chapter 8 (1 Corinthians 8:7–13). It’s more important to consider the spiritual benefit of others than to demand what we are “owed.”

Paul may also be concerned about the question of motive. If someone suspected his work in Corinth was about a paycheck, they may have walked away from the gospel of salvation through faith in Christ. Paul is committed to avoid creating reasons for others to doubt the sincerity of his mission.

The following verses clarify that Paul is not suggesting that others who ministered to the Corinthians were wrong to receive money. On the contrary, it’s a natural and sensible thing. He simply chose not to do so for the reasons he will explain.

Verse 13. Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings?

Paul adds another reason to his list of why those who minister the gospel are entitled to be compensated in some way by those who receive their service. This time he points to Jewish religious practices, in which the temple provides food for those employed there, as well as for those who work at the altar itself.

It’s possible that Paul is also referring to offerings made in the pagan temples. That would connect this example directly to the larger issue of food offered to idols. In the previous verse, Paul made it clear that he was not going to ask for any payment from the Corinthians. Instead, he seems intent on making an iron-clad case for why it is his right—it is something he is entirely entitled to. The point of making that claim is to show he is giving up his right, for the good of others. He is asking them to follow both his teaching (1 Corinthians 8:7–13) and his example when it comes to eating food that may have been offered to pagan gods.

Verse 14. In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

Earlier verses gave several arguments for why a minister of the gospel is entitled to financial support from the people he serves (1 Corinthians 9:1–13). Here, in his typical style, Paul reserves the strongest argument for last. Jesus Himself commanded that those who proclaim the gospel should get their living from it. Paul is likely referring to Jesus’ instructions when sending His followers out to proclaim God’s kingdom during His ministry on earth. Jesus clearly said, in Luke 10:7, “And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages.”

Paul’s purpose here is to defend the idea that those involved in full-time ministry ought to be supported by the church. His greater point, however, is the idea that this compensation is a right: it’s something ministers have every reasonable expectation to receive. That, in turn, is being established in order to contrast with Paul’s behavior towards the people of Corinth. He will continue to refuse to take advantage of this command of Jesus. He does not want anyone to miss the gospel because of a misunderstanding about Paul’s motives for preaching it (1 Corinthians 9:12–13).

Verse 15. But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.

In the previous verses, Paul established firmly his right as a minister of the gospel to receive financial support from the people he serves. Using citations from both the Old Testament (1 Corinthians 9:9) and the words of Jesus (1 Corinthians 9:14), he’s shown this is a reasonable, legitimate expectation. However, Paul makes clear to his readers that he has never claimed those rights for himself. He does not intend to start.

Why? In verse 12, he said he would not ask for money from the Corinthians because he did not want to put an obstacle in the way of the gospel of Christ. He apparently did not want anyone to shy away from the gospel because they thought he was preaching it only for the sake of a financial reward.

Now he gives a new reason for not claiming any right to be paid by the Corinthians. He wants to keep on “boasting.” In fact, Paul says that he would rather die than to lose his grounds for boasting about preaching the good news of the free grace of God in Jesus Christ free of charge of his own free will.

Is this a self-glorifying boast? Is Paul demonstrating selfish pride by refusing to take any money from those he serves? No. As the following verses will show, Paul feels free to boast about preaching the gospel without financial payment because that is the only thing he can give that is of his own free will. His calling comes from God, as does his ability to carry it out. Only turning down payment from those he serves is truly his to give (1 Corinthians 9:16–18).

Verse 16. For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!

Paul wrote in the previous verse that he would rather die than lose his grounds for boasting. Now he makes it clear that he is not boasting because he himself has decided to preach the gospel. He doesn’t feel he has any choice about whether he will continue to preach about salvation through faith in Jesus. Christ compelled Paul to preach the gospel. The Lord Himself sent Paul into the world with the message of God’s grace. Both the burden and the ability come from God, so Paul cannot brag about either one.

Paul uses the terminology of the Old Testament prophets to describe what would happen to him if he stopped preaching the gospel: “Woe to me!” This implies more than just sadness for Paul if he were to stop preaching the gospel. In an Old Testament context, it suggests serious real-world consequences from the Lord if Paul were to refuse to carry out his calling. In any case, Paul knows he simply cannot stop preaching the gospel. It is not an option available to him. What is under his control, however, is the issue at hand: whether to accept compensation for his work.

Verse 17. For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship.

The burden and ability to preach the gospel were both given to Paul by God. He is not preaching as a volunteer, but under orders as a willing and engaged bondservant. As such, Paul states he has no reward for merely doing what he must do. Instead, he views himself as a steward entrusted with a task. He is honored to be entrusted with this task of carrying the message of the gospel to so many people, but he recognizes that he is simply following orders. He is glad to play his part, as he must, but all the content of what he says and all the outcomes belong to the Lord.

Paul’s reason for explaining all of this has many layers. One is to show that he is living out the same message he’s preached to others: that they ought to put the needs of others ahead of their own “rights” (1 Corinthians 8:7–13). Paul is also pointing out that it’s reasonable for ministers of the gospel to be given support for their work. Lastly, Paul is emphasizing that he’s tried not to give anyone a reason to doubt the sincerity of his preaching.

Verse 18. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.

Paul does not take any credit for the content of the gospel message about salvation through faith in Christ by God’s grace. That all comes from God. He also does not take credit for the outcome of his preaching. More than that, he has stated flatly that he does not even take credit for his participation in preaching the gospel. He simply has no choice. He is compelled by Christ, as a trusted servant, to carry out this task. He receives no reward for it, as if it was his idea or something he did out of the nobility of his own heart.

Now he adds that he does receive a reward, in a sense. In refusing to exercise his right to receive financial support from those he serves, Paul can claim a degree of self-sacrifice. He gets to boast a bit: that he is legitimately giving up something for the Lord. This is not an arrogant, self-serving boast. It is a joyful claim that he is sacrificing something he is not required to give. God does not command Paul to turn down donations for his ministry; prior verses showed that God expects those served by ministers of the gospel to support those ministers (1 Corinthians 9:9, 14). Paul does so willingly and receives the reward of knowing that he is doing so.

He receives the award of gratification in giving away the good news about Jesus for free. In part, his reward includes the right to boast—righteously, in joy, not in arrogance—about this selfless action.

Verse 19. For though I am free from all, I have made myself a servant to all, that I might win more of them.

Freedom and slavery were key ideas for Paul. The contrast between servants and masters in the ancient world was much more pronounced than the divide between rich and poor, or between owner and employee, as seen in modern culture. These ideas describe how Paul viewed himself in relation to God, to the law of Moses, and to other people. He has written of himself in the previous verses as a trusted “slave” of Christ, under orders to preach the gospel message. He carries out that duty because he must. Like the Old Testament prophets, he sees himself as having no choice in the matter.

He believes himself to be free, on the other hand, when it comes to those he serves. This was true both legally and spiritually. As a Roman citizen, Paul was truly free and not a bonded servant or slave. He enjoyed the rights owed to every true citizen of Rome. In addition, he had been freed from responsibility to the law of Moses by his faith in Christ. He owed nothing to the Jewish religious leaders.

And yet Paul now says that he has voluntarily declared himself a servant / slave of all people. In other words, he believes that his mission to reach people with the gospel of Jesus includes placing himself under the authority of everyone, in a sense. The following verses elaborate on what he means by this.

Context Summary
First Corinthians 9:19–23 describes how Paul has made himself a slave to everyone. He limits his own rights and freedoms in order to connect with others. He becomes ”all things to all people” so that some will be won to faith in Christ. He becomes as a Jewish person under the law to win law-following Jewish people. He becomes like a person not under the law to win others, such as Gentiles. He even becomes weak for the sake of the weak. He does all of this for sake of the gospel, encouraging others to do the same.

Verse 20. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law.

Paul had written in the previous verse that he had made himself a slave to all people in the hopes of winning more of them. By “winning,” he meant winning them to faith in Christ. Now he begins to describe in what sense he voluntarily puts himself under the authority of others.

As a preacher of Christ, Paul would become as a Jew to the Jews, and as one under the law of Moses to those under Jewish religious law. Paul was Jewish and had lived much of his life as a “Hebrew of Hebrews” under the law (Philippians 3:5). After being converted to faith in Christ, he had been freed from obligation to the law (Romans 10:4) and had preached that the same was true for all who received God’s gift of grace in Christ. In doing so, he had become the target of persecution and attempted murder by the Jewish religious leaders.

That leads one to wonder what Paul meant that he became as a Jew and one under the law in order to win others to Christ. It does not mean Paul pretended it was necessary to follow the law to be saved. Nor does it mean he “acted more Jewish” when with Jewish people.

Rather, Paul continued to participate in the worship of God in Jewish synagogues while preaching Christ there (Acts 17:2–3). He continued to voluntarily submit to some Jewish customs and traditions, including the fulfillment of a Nazarite vow (Acts 21:23–26), and even receiving punishment from the Jewish leaders for preaching Christ (2 Corinthians 11:24). He did this without ever altering the gospel message that faith in Christ is the only way to be right with God.

Paul could have opted out of any participation with the Jewish religious system. He was free from all of it. Instead, he chose to remain involved, without ever compromising the message of Jesus, in hopes of winning some Jewish law followers to faith in Christ. In order to put as few barriers as possible between others and Christ, Paul was willing to sacrifice his own “rights” and freedoms.

Verse 21. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.

Paul is describing how he, as a free person, has placed himself under the authority of all men in hopes of winning some to faith in Christ. In the previous verse, he wrote that he became as a Jewish law-follower to win some of them. Now he writes that he became as one outside of the law in order to win some of those people, as well.

Paul has written much in Galatians and Romans about freedom in Christ, including the freedom from following the law of Moses (Romans 10:4). Paul continued to participate in aspects of Jewish religious life, but he also demonstrated freedom in Christ to the Gentiles. This came by participating in some things forbidden for followers of the law of Moses. Beyond that, he made clear to Gentiles that it was unnecessary for them to follow the law in order to be acceptable to God. Salvation is only possible through faith in Christ.

For one who had been a Pharisee and a “Hebrew of Hebrews” (Philippians 3:5–6) to live outside the law of Moses required enormous confidence in the grace of God through faith in Christ. Paul’s demonstration of this confidence showed the Gentiles the sincerity of his teaching.

Still, Paul adds that he remained under the authority of law of Christ; the law of self-sacrificing love for God and others (Mark 12:30–31). Every Christian is under that law. As such, it is more important to consider the needs of others than to demand whatever we think we are entitled to.

Verse 22. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.

Paul has been describing how he limits his personal freedom in order to win more people to faith in Christ. He has become as a Jew and law-follower to win some of them. He has become as one who is outside of the law, a Gentile, to win some of them. Now he writes that he has become weak to win the weak.

Bible scholars disagree about what Paul means by “the weak.” Some suggest that the weak is a description for all ungodly people (Romans 5:6), meaning that Paul lived, in a sense, as an unbeliever might live in order to reach unbelievers. They don’t suggest he lived in sin, but perhaps that he shared in their cultural practices. Given all Paul has said about the need to avoid sin and the appearance of evil (1 Thessalonians 5:22; Ephesians 5:27; 1 Timothy 3:2), it seems unlikely he’d send mixed signals, spiritually speaking.

What makes more sense in the context here is that “the weak” refers to those Christians who cannot bring themselves to eat meat offered to idols (1 Corinthians 8:4–7). Such persons suffer unnecessary restrictions because their faith in God’s grace and confidence that idols are imaginary is underdeveloped (1 Corinthians 8:8–11). Taken this way, it means Paul has opted out of eating such meat in order to win the weak. He not only saves them from sinfully violating their own convictions, he avoids offending them or giving them cause for spiritual confusion (1 Corinthians 8:12–13). He cooperates with their restrictive behaviors, to avoid placing any unnecessary barriers in their path.

Paul’s conclusion is stated clearly. He has become “all things to all people” in order to save some by leading them to faith in Christ. He has never changed the content of his message about becoming acceptable to God through faith in Christ alone (Galatians 1:8–9; 2 Timothy 2:14–18; 1 Corinthians 16:13). Instead, Paul is describing a willingness to continually change his own behavior, setting aside his own rights, in order lead as many as possible to Christ.

Verse 23. I do it all for the sake of the gospel, that I may share with them in its blessings.

Paul has been describing how he limits his own rights and freedoms in order to win others to Christ. He voluntary participates in the Jewish religious system in some ways in order to lead more law-following Jewish people to Christ. He openly lives as one under no obligation to the law in order to win Gentiles to Christ. He even becomes weak, in some sense, for the sake of those who are weak in faith (1 Corinthians 8:4–7).

Now he sums it up by saying that he does all of this for sake of the gospel. Paul is crystal clear in his motivations. He exists to serve God by serving the mission he has been given to win as many as possible to faith in Christ. He places greater value on this mission than on any claim to his personal rights and freedoms. Those sacrifices are costly, but they are worth the benefits.

He mentions one of those benefits: Sharing in the blessings of the gospel with those who believe. Some misread this phrase to mean that Paul believes he himself will be saved only by completing his mission. Instead, he seems to be saying that he will enjoy the blessings of faith in Christ with all those who believe along with him.

Verse 24. Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.

Paul launches into a new metaphor in this verse, but his theme is still willingness to set aside personal rights and freedoms for the good of others. This text continues to argue the Christians in Corinth should be willing to give up eating meat offered to idols, even though they are free to do so, if it will cause those who are weaker in faith to stumble (1 Corinthians 8:1–7).

Paul’s new metaphor compares living in service to Christ to athletic competition. He likely had in mind the Olympic games, as well as the Isthmian games which took place every other year in Corinth. Foot races were a common event in such competitions. Corinthian society was highly competitive.

In that context, Paul’s readers would agree that in any race, only one runner wins. Why participate if you’re not going to try to win? Paul urges them to do what it takes to win. His point is not that only one Christian can succeed, spiritually speaking. Or that we are in a contest against brothers and sisters in Christ. Paul is referring only to the effort and dedication exhibited by the athletes: that is what the believer should duplicate in their pursuit of Christ.

The following verses will explore what it takes for runners to win races and for Christians to be successful in living for Christ.

Context Summary
First Corinthians 9:24–27 builds a metaphor comparing Paul’s foregoing freedoms, in order to win people to faith in Christ, with an athlete training to win a prize. Both voluntarily give up things to which they are otherwise entitled. That requires self-sacrifice and a tough approach to one’s own feelings. They do this for the sake of victory. But the athlete can win only a wreath that will quickly die. In contrast, Paul aims to win a prize that will live forever. He also trains himself in this way to avoid being disqualified before crossing the finish line.

Verse 25. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable.

Corinthian society was highly competitive. The city hosted an Olympics-style event every other year, with games highlighted by foot races. Paul is using these races as a metaphor for a life of service to Christ and others.

The point of participating in a race is to win, and winning takes work. Athletes who hope to be competitive must exercise great control over themselves “in all things.” This would include not just physical training, but also strict diets, sleep schedules, abstaining from harmful drugs, and caution in their behavior. Through it all, they would keep their focus on winning the race and getting the prize: a wreath. At the games in Corinth, it was a pine wreath placed on the head of the winner like a crown. If Paul were writing this today, he might refer to the gold medal of the modern Olympics.

Paul’s point is that such a wreath will soon die. The honor of winning the race is short-lived. Christians, though, exercise self-control and self-denial in order to win a crown that will never die. Believers should seek this with all the dedication of an athlete who knows only one person can win the crown. Christians don’t literally compete “against” one another, of course, so the emphasis here is on commitment and effort, not rivalry.

This undying crown or reward is not eternal life. Paul’s teaching is clear: No amount of self-denial or effort will earn for us God’s approval and a place in His family. Jesus earned that for us, and it is given as a gift to those who believe (Ephesians 2:8–9). Instead, Paul is describing a reward for service to Christ that will be given in addition to salvation. In Paul’s case, that recognition from Christ will be because of those he “won” to faith in Jesus (1 Thessalonians 2:9–20).

Verse 26. So I do not run aimlessly; I do not box as one beating the air.

Paul has shifted his metaphor a bit to make himself the focus. He has been describing what an athlete must do to win a race, including the exercise of great self-control. The training programs for athletes in Paul’s day included commitments to abstain from specific food, drink, and sensual experiences in order to be ready to compete at the highest level. In the previous verse, Paul pointed out they did all of this to win a wreath that would quickly die. Paul sees himself as competing to win souls for Christ and to receive an eternal recognition for that effort. Such a “crown” would be far more valuable.

Now Paul turns the spotlight on his own training for this prize. He insists that he does not run aimlessly. His work is very intentional. Then he includes another common competition of the day, boxing. Paul writes that he does not train so that he can beat up the air. Boxers often use “shadow boxing” as a training tool, where they duck and strike against an imagined opponent. That’s a training tool, however, not the end goal of one’s training. Paul plans to win the fight, to land some serious blows on his opponent. He is disciplining himself for actual competition.

Paul’s commitment to setting aside his freedoms and rights wasn’t mere exercise. He is competing for recognition from Christ for how well he fought to win people to trust in Jesus. He is living this way intentionally. This is in keeping with the main theme of his metaphor: that Christians should be committed to faith as is a dedicated athlete to their sport.

Verse 27. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.

Paul has been describing his life of self-sacrifice to win others to faith in Christ using the metaphor of competition. He has compared himself to an athlete who practices self-control in training in order to win the race. Paul’s race leads to a prize, as well, the crown of Christ’s recognition for his faithful efforts.

Now Paul says this is why he is able to stay motivated. He practices self-control in much the same way as an athlete in training continues to discipline his body with strict self-control over diet, exercise, sleep, and other behaviors. The Greek term Paul uses for “discipline” here is hypōpiazō, which literally refers to beating something black-and-blue. In common use, it implies giving someone a black eye! Paul says he “beats up” his body, like a boxer, to toughen himself for the sake of his spiritual stamina.

Paul remains in this state of continual training because he does not want to be disqualified. He is not talking about losing his salvation as a result of sin. Paul’s own teaching is very clear that salvation is a gift, not something that comes as a result of strenuous effort (Ephesians 2:8–9). The prize he is running for is the crown of recognition from Christ that he has served well. In his case, this will include the lives of all of those who have believed in Jesus as a result of his preaching. The context is Paul failing to obtain his goal of winning others, not somehow earning salvation.

Paul recognizes that it is possible for even him to be disqualified of his prize. The runner in a race is disqualified for running off the course, either intentionally or through ignorance. The boxer is disqualified for violating the rules, as well. Paul understands it is not guaranteed that he will finish well. He is not assured of a successful ministry. Nor is he promised to be effective in witnessing to others.

Given what Paul writes in the following chapters, he likely has in mind not just the loss of a crown in eternity. He probably has in mind the Lord’s discipline in life for Christians who engage in sinful behaviors. He wrote in chapter 5 about discipline for someone flaunting his sexual sin. He will soon describe God’s discipline of His people in the past and the present.

End of Chapter 9.

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