Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
Are these not challenging questions for the believers at Corinth? Of course the answer to all of these questions are a resounding "Yes!" Yet, the church at Corinth was clearly out of line, and some were questioning Paul as an apostle. They weren't convinced that he was given authority from God as an apostle. A passage comes to mind when I get to this verse, reminding the "carnal" believers (1 Cor 3:4), the "babes in Christ" (1 Cor 3:1) about where they came from:
1 Cor 4:14-16
14 I write not these things to shame you, but as my beloved sons I warn you.
15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
16 Wherefore I beseech you, be ye followers of me.
Paul preached unto them the gospel that was committed to him (1 Cor 1:6, 17-18, 15:1-4). It was this gospel that prodded them into salvation when they believed and trusted in what God did for them on the cross of Calvary. Paul was not quiet about the fact that his gospel came from Jesus Christ Himself (Gal 1:11-12), and in no subtle way does he remind these saints that they are saints because Paul delivered the message of reconciliation to them, and they believed it.
How sad, then, that we read down in verse 3 the reason for this sudden change of subject from chapter 8 into chapter 9. There were those in the church questioning the authority and apostleship of Paul. We can see the love that Paul had for these saints in the chapter 4 reference cited above, and we can also see it here at the beginning of chapter 9. He was just talking about sacrifices to idols and what it means to the believer to partake in that. We just came off a verse where Paul said he wouldn't eat flesh "while the world standeth" if it would offend a brother. That's quite the strong statement, and we can see his compassion there as well. Now he's reminding the Corinthian saints that they they are his work in the Lord, i.e. part of the good work that God is working through Paul. That should be evidence that Paul is a called apostle of Jesus Christ through the will of God (1 Cor 1:1).
As a side note, Paul always credited God with the glory in his epistles (1 Cor 15:10, Gal 2:8 etc.), and here the saints at Corinth are his "work in the Lord." We would do well to note this and emulate his behavior (1 Cor 4:16), not succumbing to pride and walking in the flesh, but giving glory to where it is due.
1 Corinthians 9:2
If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
Once more, Paul points to the clear reality of the changes in the Corinthian believers. Sure, the church as a whole was not conducting itself properly and had much behavior to correct, yet these believers must have stood out in Corinth anyway because of the hope of glory in them. They were his "seal", which we may understand with the idea of a signet ring. These believers proved that Paul was an apostle. Those that don't believe he is an apostle are about to get a divine rebuke.
1 Corinthians 9:3
Mine answer to them that do examine me is this,
Of note in this verse is that the word "answer" is the Greek apologia (English apology). Apologia is only used 8 times in the New Testament and has the meaning of a speech given in defense: Acts 22:1 (defense), Acts 25:16 (to answer for himself - note that "answer" at the beginning of this verse is apokrinomai, a reply), 1 Cor 9:3 (answer), 2 Cor 7:11 (clearing of yourselves), Phil 1:7 (in the defense), Phil 1:16 (for the defense), 2 Tim 4:16 (answer), 1 Pet 3:15 (an answer). It isn't like what we may understand apology today as mostly saying "I'm sorry." This is a defending argument. Paul is going to lay this out over the next several verses to clearly reveal his apostleship to the church at Corinth.
Some may be wondering about the verses in Romans where the unbelievers are "without excuse" (Rom 1:20, 2:1). That Greek word is anapologetos, so we do see the root apologia in there, but with the prefix ana gives the idea of inexcusable, unanswerable, or indefensible.
1 Corinthians 9:4
Have we not power to eat and to drink?
Isn't it interesting that Paul's defense begins with this question? He asks if he has the authority, or right (Gr exousian) to eat and to drink. This may seem silly to talk about apart from the other questions that are coming, but it will become clear by the end of the chapter. As we go through the next several verses, Paul is really addressing what authority an apostle has when presenting the word of God. This will get those that "examine" Paul to start thinking about what they believe about Paul.
1 Corinthians 9:5
Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
This question sure has some meat to it. Look carefully at what this is saying. The term "sister" in the Greek can mean blood relative or female believer in Christ, much like we use it in English. The word "wife" could mean simply "woman", but I'll address this later. I think the KJV translators have this right as "wife." We know that Paul admonishes that marriages should begin between believers (2 Cor 6:14), and also shared his thoughts and the Lord's commands in 1 Corinthans 7. The pronoun is "we" here, but who makes up the "we?" Paul is being challenged as his role as an apostle, so I would think the "we" refers to apostles. With that in mind, I see that this question can be said like this:
Does an apostle have the authority to marry a woman in Christ just like some other apostles, brothers of Jesus, and Peter?
Now I can imagine some gawking that are taking a closer look at this verse for the first time. The question comes to mind, was Peter married? Absolutely he was. Look at Mark 1:29-31
29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her.
31 And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.
See that in verse 30? Simon, who was later renamed Peter, was married. We can infer from 1 Cor 9:5 that he wasn't the only apostle that was married either. So then, do apostles have the authority to eat, drink, and be married? Yes, they do.
I know there are some that believe Peter was never married or that the lack of Peter's wife's name or actions prove she was dead before he was called as an apostle. The lack of record of anything is weak evidence or proof of an argument. Let's remind ourselves: what is the bible about? The wives and children of the apostles and the details of their day-to-day lives? Or is it about Jesus Christ, the redemptive grace of God, and how God worked through certain individuals? All of scripture is God-breathed and is given to us for doctrine, for reproof, for correction, for instruction in righteousness (2 Tim 3:16). It isn't a biography of many individuals, but the account of how God created, man rebelled, and God made a way of salvation through Christ Jesus. So just because the bible doesn't mention Peter's wife's name doesn't mean she was dead, nor does the lack of Peter's mother-in-law's name mean she didn't have a name. That's absurd. God was having us focus on the miracle of healing Jesus performed at that time and the impact it had.
There's another argument that the interpretation of "wife" should be "woman" here instead. There are some that say that this "sister woman" would be an assistant to the apostles, ministering to their needs and doesn't indicate "wife". Some also say these "sister women" would perform water baptisms due to the issue of modesty, meaning they would administer the rite to the women instead of the male apostles. Those that say this err greatly in the scriptures, not knowing what water baptism actually is. I encourage all readers to examine Exodus 19:5-6, 29:1-9 (especially verse 4), and 30:17-21 to see what water baptism was for the priesthood. Not to mention that there were diverse water baptisms (Heb 9:9-10), noting that they were "imposed on them until the time of reformation". These diverse baptisms would be including cleansing rituals to be ceremonially clean (read Leviticus 15 e.g.). Being immersed in water to show the death, burial, and resurrection of Jesus is not found anywhere in the bible.
My questions to those that believe a "sister woman" is meant here instead of a believing female to have as a wife is: What is being addressed here in this verse? Is it not the authority that an apostle possesses? Why would this verse specifically call out Peter in addition to the other apostles and "brothers of the Lord" (which also shows that Mary and Joseph had other children)? Every inspired word of God is there for a reason, and though Paul chose not to marry as we saw in 1 Cor 7, he surely had the authority to do so, as there was precedence. That's the point here. Anyone of wealth could have had a "sister woman" as an assistant as it was common to have menservants and maidservants in those days. Yet Peter and those apostles didn't have monetary wealth because all the kingdom believers at that time sold all possessions to have all things common, so that none lacked (Acts 3:6, 4:32-35). Lastly, the Greek has both "sister" and "wife/woman" as accusative singular nouns. It isn't a "sister woman", but rather as the KJV has it, as "sister, wife/woman". I believe the context defines that an apostle "leading about" a woman would indicate wife, or at the very least a betrothal to be married to a believing woman.
1 Corinthians 9:6
Or I only and Barnabas, have not we power to forbear working?
Taking a bit of a turn here, instead of including all the other apostles, Paul just selects himself and Barnabas to discuss. Barnabas is shown many times to be Paul's travelling companion, so it should be no stretch of the imagination that the Corinthian saints would have known that name. More of the issue here is the question posed that Paul and Barnabas have the authority not to work or do physical labor to supply their own needs. Why? It is a biblical principal that those that the apostle is servicing would give wages and rations to the apostle. I think it best to let Paul explain in the next three verses.
1 Corinthians 9:7
Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
All three of these analogies should help anyone understand the point being brought by Paul. Let's take them one at a time. Who goes to warfare at any time using his own money or substance? That would be no one. A soldier is compensated for his service to the country he's fighting for. He doesn't pay the country he's protecting in order that he may fight for that country. We could even sum it up in the question: Who would pay to give their own services? That just doesn't make sense.
Next is the planting of a vineyard and then not eating what grows. Another absurd notion, is it not? How many farmers out there never eat what is grown in their fields? Sure, some or even most is given away, but a wise farmer would take part in what he planted. Such it is with an apostle. The apostle plants and waters, but God brings the increase (1 Cor 3:6). The apostle should take part in the fruit of what was planted and watered. It is biblical for those being ministered to to support the minister.
Lastly we have the one feeding a flock, that it only makes sense to eat the milk of the flock. It is important to note here that "feedeth" is the Greek poimaino, meaning to shepherd or tend to a flock. With that idea comes everything the shepherd would do, as in guard from predators, guiding, and provide ample feeding ground. Is it not right that the shepherd would be compensated for his labor from the flock? Even with these three analogies from nature, God gives us more in the next few verses to prove the authority given to those sent to preach and teach the word of God.
1 Corinthians 9:8
Say I these things as a man? or saith not the law the same also?
Paul wasn't just making this up with fluffy pictures for people to get swept away with. While it should be clearly seen from nature, the word of God does have more to say on the matter.
1 Corinthians 9:9
For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
This verse comes from Deuteronomy 25:4. Taken literally, this should make sense. An ox working on treading out grain ought to be able to eat some. It would be cruel to prevent the animal from doing all that work around food and not being able to eat any of it. However, Paul brings up something with the question at the end of this verse. Is God really talking about oxen here? Or is God about to make a spiritual application to a physical thing we could understand? He answers this in the next verse.
1 Corinthians 9:10
Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
Ah, so now we have the spiritual application. Those that are in ministry ought to be fed by the work they do. Those that teach and preach God's word should plow in hope. Hope of what? To partake of the fruit of the labor. The same goes for the thresher. The same goes for the ox that is treading out grain.
Keep in mind that all of this is being said because of the question in verse 6. Doesn't Paul and Barnabas have the right, or the authority, not to labor with their hands in addition to laboring in the word of God and doctrine, teaching and leading the people? It's a generally accepted practice today that the teaching elder of a church is compensated for his labor. The arguments put forth in verse 7 show the practicality, that this idea isn't just in preaching and teaching God's word. Then Paul backs this up by quoting scripture that it is God's way as well.
1 Corinthians 9:11
If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
Compensation for the one laboring in word and doctrine is biblical. The teaching elder has the right to "reap...carnal things." Now, he may choose to waive the right as Paul did, or accept it, but either choice is viable. It's not a "great thing" to be compensated. Paul reiterates this to Timothy:
1 Tim 5:17-18
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
Paying a pastor and/or elder is most certainly biblical, whether monetary or otherwise. Those that say it isn't right or don't agree with it must examine themselves and see why they believe so, as the bible clearly teaches compensating ministers of the word of God. More on that in the next verse.
1 Corinthians 9:12
If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
Note well how this verse begins. Others are already partaking of this authority in the Corinthian church ("power" is from the Greek root exousia). The word "if" here in the Greek is "ei" meaning a given fact. I often like to see if our word "since" fits for "ei", and here it does beautifully. The question literally reads:
Since others of the authority over you are partaking, not more we?
As we have seen in several examples, ministering, teaching, and preaching the word of God is a job. It's a vocation like any other, and it is a gift of God unto men. See what God says in Ephesians omitting the parenthesis:
Eph 4:8, 11-15
8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ
God's gifts unto men include apostles, prophets, evangelists, pastors, and teachers. Why did He give these gifts? Verse 12 in that passage should make it clear: for the perfecting of the saints, for the work of the ministry, and for the edifying, or building up, of the body of Christ. God designated some members of the body of Christ to build up the entire body upon the truth of the word of God. His purpose for that? See again in verse 13 to 15: unification of the faith, knowledge of the Son of God, building each member of the body of Christ to maturity in Christ that they may act like Christ. Further, it is to stand upon the word of God as absolute authority, not giving heed to "every wind of doctrine," but staying true to what God is saying in God's word.
Bringing us back to our verse in 1 Corinthians, we see that Paul and Barnabas certainly would have the authority to partake in the "carnal things" of the Corinthian church. Why? First, because Paul labored to found the church (Acts 18:1-4, 11). Second, because he was still in contact with them to build up the body of Christ. Recall that they had written him questions in chapter 7 that he is addressing in this letter. An elder is on call 24/7 to be ready to minister to the spiritual needs of his local assembly. That's both part of the heart of the elder and part of the calling of the position.
Now take a look at the latter half of this verse. Paul and Barnabas chose not to partake of this authority. We see here that Paul wanted nothing to get in the way of the gospel of Christ. He will explain why in verses 15-17 where he makes it clear that he is the apostle to the Gentiles, as the dispensation of the grace of God was committed to Paul. He is different from the 12, something the body of Christ needs to recognize to understand the fullness of the scriptures.
There are some that do some gymnastics with this verse to say that preachers should not have a salary. They say things like "Paul was a missionary, not a pastor." They believe missionaries should be compensated, but not on a salary basis, while preachers of the gospel should live without a salary. How sad, that these misunderstand the teaching of the scriptures! How cruel is it to muzzle an ox that treadeth out the corn? How cruel is it to not allow a husbandman to partake of his husbandry? Who goes to warefare on his own wages? The concept that pastors should not be compensated in some way flies in the face of so much scripture, it's hard for me to understand why some believe this. Paul had his reasons not to exercise his authority to reap the carnal things of the churches, because he wanted an unblemished testimony since he was entrusted with a dispensation from God.
1 Corinthians 9:13
Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?
God gives us the reminder of those under the law in this verse. We should really pay attention when God uses words like "Do ye not know?" or "I would not have you to be ignorant." The word "know" here is "eido" in the Greek, having the idea of intuitive understanding or perceiving. For this verse, if we would go back and examine Exodus through Deuteronomy, we see that the priests under the law lived off of those things in the temple. The nation of Israel brought in tithes to the temple storehouses to support the priests (Deut 14:22-29, 26:1-15, Neh 10:34-39, 13:10-12, Mal 3:10). The Levites didn't have a land of inheritance because the LORD was their inheritance (Deut 18:1-2). They also received a portion of the sacrifices at the altar (Deut 18:3-5).
From the example of those living under the Law, we should understand that those who were ministering for the people partook of the things of the people. This again is a biblical standard set in place by God. Let us look to the conclusion of this example in the next verse.
1 Corinthians 9:14
Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
It's difficult to understand how those that hold to the belief that preachers should not have a salary or be compensated deal with this verse. In its context, the verse so obviously teaches that those preaching the gospel of the grace of God should be supported through their work in preaching the gospel of the grace of God. We have seen so many examples given in this chapter, so let us let God say what He says and honor those who labor in word and doctrine by compensating them for their efforts.
Note well that God does not prescribe how much to compensate. Every man will be different in that regard. However, to have the pastor living in incredibly luxury while his congregation is poor does not show good leadership. A wise pastor will live by what Agur the son of Jakeh declares in Proverbs 30:7-9
7 Two things have I required of thee; deny me them not before I die:
8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
Also recall the example of Israel gathering manna in the wilderness.
16 This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.
17 And the children of Israel did so, and gathered, some more, some less.
18 And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
Not too much, and not too little. Everyone according to what is right for them. It may take some time to find a balance, but it will be found if the heart is focused on Christ and the things above rather than on the earth.
1 Corinthians 9:15
But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
Paul wants us to know that he did not use this authority to partake of the members of those he ministered to. Even when writing letters filled with doctrine and exhortation for the body of Christ, he does not ask to be compensated for his time. He chose to waive this right that he had, being a minister of God, as he says he wanted nothing to get in the way of him preaching the gospel. If he had started asking or even requiring these things, it may get in the way of the glory of the cross, which Paul constantly boasted about (1 Cor 1:31, 2:2, 2 Cor 10:17). Again, this was because he was God's "chosen vessel" for the dispensation of the grace of God (Acts 9:15).
Paul uses such strong language here. It would be better for him to die than anybody would make Paul's glorying void. What again is he talking of that he is glorying? The gospel of the grace of God! Imagine if Paul lived in such a way that discredited the dispensation given to him. Indeed, he was unique among the apostles. He was the exception to the rule that "they which preach the gospel should live of the gospel." In several verses, we find Paul working with his own hands to supply his needs in order not to be a burden to those he was ministering to (Acts 18:1-4, 1 Thess 2:9, 2: Thess 3:7-13). So then, Paul is the exception and not the norm.
1 Corinthians 9:16
For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
Again, a powerful statement from Paul for us to consider. If (conditional) he preached the gospel, he himself had nothing to glory of. Did Paul do the work? Was Paul crucified or was anyone baptized in Paul's name (cf 1 Cor 1:13)? Of course not. Paul was adamant to boast in Christ and Him crucified everywhere he went (1 Cor 1:23. 2:2). He would glory only in the Lord and what He did for us through the shed blood of Christ on the cross 1 Cor 1:31, 2 Cor 10:17). Paul was clear from the beginning of this epistle that he, as well as any other believer, would only plant or water, but glory to God who brings the increase (1 Cor 3:5-8). Now note what is said after this.
Necessity is upon Paul? Why was it a necessity for him to preach the gospel? Why would he go so far to say "woe is unto me, if I preach not the gospel?" The answer is clear in the next verse.
1 Corinthians 9:17
For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
A dispensation of the gospel was committed to the apostle Paul. What does that mean? A special revelation, called the mystery (Eph 3:3, Col 1:26), was committed to the apostle Paul for him to dispense to the nations. Believers need to recognize this if they will "rightly divide" the word of truth and understand all the scriptures as God has written them (2 Tim 2:15). Paul, under the inspiration of the Holy Spirit, makes the claim that he is the apostle to the Gentiles (Rom 11:13). What was this dispensation that was committed to him? What is the mystery? It is known as the gospel of the grace of God (Acts 20:24), and the ministry of reconciliation (2 Cor 5:18), the details of which can be seen throughout the epistles written by Paul and in the book of Acts. The mystery began to be preached in Acts 9 after Paul was saved by Jesus Christ and given the revelation, but is recorded in 13:2 where we see this:
Acts 13:2
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
Let's look briefly at the mystery, then come back to the first part of verse 17 here in 1 Corinthians. Here is the passage in 2 Corinthians concerning the message of reconciliation.
2 Corinthians 5:11-19
11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
I had to include several verses before it for context, but intended to focus on verses 18 and 19. This gospel of grace, or ministry of reconciliation, came from God, who dispensed it to Paul to give to the nations (Gal 1:11-12, Rom 11:13). What was dispensed? To proclaim that God reconciled all of us, ungodly sinful mankind, unto Himself, by Jesus Christ and Christ's shed blood on the cross of Calvary. It wasn't just for the Jews. We see similar wording in Romans 5.
Romans 5:10
For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
This verse shows why we were reconciled to God. We were enemies against God. Don't forget that all of mankind starts off dead in trespasses and sins because of what Adam did in the Garden of Eden (Eph 2:1-3). We are born "in Adam" and are subjugated to the punishment of a sinner, which is death (Gen 2:16-17, 3:6-7, Rom 5: 12-21, 1 Cor 15:22). We needed to be reconciled to God, not God to us. How glorious this gospel is, that while we were enemies, we were reconciled to God! The verse right before this shows how we were reconciled:
Romans 5:9
Much more then, being now justified by his blood, we shall be saved from wrath through him.
God showed His love toward mankind in Christ's death, burial and resurrection. We understand the mystery to be unique to the apostle Paul, the dispensation committed to him to fill up full the word of God (Col 1:25). This can only be understood by "rightly dividing the word of truth" (2 Tim 2:15). Keep God's word in its context and let Him do the talking while we do the listening. The moment man imposes his own ideas into God's word is where problems arise in interpretation, resulting in denominations and divisions.
As we see in 2 Corinthians 5:18, God has given us the ministry of reconciliation. He allows us to play a role in His great story of the redemption of His creation. How the love of God should constrain us to share this ministry, "to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Those that trust that Christ died for them to save them from sin do not have their sins imputed to them any longer. They are saved in that moment of faith in the shed blood of Christ as payment for their sin. Glorious news! We should echo the words of Paul that the love of Christ constrains us to share this message so that others can partake in the spiritual blessings in the heavenlies in Christ (Eph 1:3)!
Now, this is the dispensation committed to Paul. Let's revisit what he says at the beginning of this verse. If Paul shares this message of reconciliation with the world willingly, he has a reward. If he doesn't do it willingly, the fact remains that God commissioned Paul personally.
1 Corinthians 9:18
What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
Paul mentioned a reward in 1 Corinthians 9:17. The natural question that comes to mind when we read verse 17 is asked here in verse 18. What was Pauls' reward? He answers that he may make the gospel, or good news, of Christ without charge. What good news is Paul referring to? It was the dispensation committed to him. Why do I make a deal of this? Because some view the word "gospel" as meaning the same good news throughout the bible, when that is certainly not the case. Paul is not preaching the coming kingdom for Israel here, which was what Jesus preached in His earthly ministry and gave to the 12 to proclaim (Mark 1:14, 16:14-16, Acts 1:6-8). Paul is preaching what was revealed to him by Jesus Christ, which is the gospel of the grace of God. The word "gospel" simply means "good news". As we know all good news isn't the same good news, we should not view the word "gospel" as always the same when we read it in the bible. Always ask, "What is the good news spoken of here?"
Paul goes on to say that he may make the gospel of Christ without charge for this reason: that he doesn't abuse his power, or authority (Greek exousia), in it. It was a privilege for Paul to be able to simply preach the word wherever he went. He worked for his own needs so that he could not be accused of abusing his God-given authority (Acts 18:1-3, 20:31-35). That was his custom, to work for his own needs as we see in Acts and also in the Corinthian epistles, where he seemingly sarcastically reminds them in 2 Corinthians 12:13-15
13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.
14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
Even though it went unnoticed by these carnal Christians, Paul would not change his ways in order to maintain a clean conscience and be pure from the blood of all men (Acts 20:26). Paul desired to conduct himself in such a way so that he would be holy, just, and without blame in behavior each time he shared the dispensation committed to him (1 Thess 2:9-12). How did he do this? He was willfully obedient and strong in faith. Don't lose sight that Paul was a man just like we are today, but because of his obedience and faith, God was working through him mightily (Gal 2:1-10, Col 1:27-29).
1 Corinthians 9:19
For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
Paul expresses his motivation for his custom to work for his own needs here: to "gain the more". By keeping his conduct in the way he did, others would focus more on the message than on him. People really would have only two options: 1) Believe what Paul preached as it was in truth, the word of God (1 Thess 2:13) and be saved by his gospel, or 2) Don't believe it as the word of God, remain under some doctrine of the devils (1 Tim 4:1-7, 2 Tim 4:1-5) and ultimately blaspheme the name of God by standing upon "another gospel", resulting in damnation (Gal 1:6-9). That may sound harsh, but that's the way it is. One is either for God or against God (Matt 12:30, Luke 11:23). One is either "in Christ" or "in Adam". Clearly stated in 1 Corinthians 15:22 when defending the reality of the resurrection of the dead, Paul writes:
For as in Adam all die, even so in Christ shall all be made alive.
Knowing that the eternity of souls was at stake, nothing would move Paul away from sharing the good news committed to him in what is called "the mystery" (Acts 20:24). We should be followers of Paul in this, as there is but a "short" time left before God will come back in judgement and wrath (2 Thess 1:6-10). Short is relative, since we're on God's timeline, who desires all to be saved and come to the knowledge of the truth (1 Tim 2:4). He has been exceeding gracious, offering this message of reconciliation for nearly 2,000 years. The love of Christ compelled Paul to share it so that he "might gain the more," knowing that only believers of the gospel committed to Paul are saved from the wrath to come (1 Thess 1:10).
1 Corinthians 9:20
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
Paul expounds on the idea of the previous verse of what it looks like to be servant of all. Note the metaphors used here, that Paul became "as a Jew". What is that? Wasn't Paul a Jew? Surely he was. But in the gospel committed unto Paul, there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, all are one in Christ Jesus (Gal 3:28, Col 3:14). So then, being under a different dispensation, he became as a Jew, meaning he came alongside them in their customs to show them to the grace of God. He became "as under the law", meaning he would subject himself to the Law of Moses to show those that were zealous for it how the Law ultimately pointed to the needed righteousness of God through Christ.
Isn't it interesting that Paul, under the inspiration of the Holy Spirit, differentiates between Jew and those under the Law? We would do well to remember the problem most of the nation Israel suffered, that many were seeking the righteousness of the Law apart from faith (Rom 9:31-33). Though they were called Jews, they were only one outwardly, not expressing the true Israelite God intended them to be (Rom 2:28-29). It is a heart condition, not an outward show, as it is even today. Good works by themselves never saved anyone from sin and death, so I constantly challenge: Where is your heart at? Do you trust God at His word, that He forgave the sin of the world through the shed blood of Jesus Christ on the cross of Calvary? That all who believe in the shed blood of Christ as payment for their sins are then reconciled to God and are baptized in the Holy Spirit to the Body of Christ (no water involved)? Believe on the Lord Jesus Christ and be saved today!
1 Corinthians 9:21
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
Continuing the thought on Paul's conduct, he now brings up the group that are "without law." Who would these be? It must be the Gentiles that did not yet proselytize to Judaism. These would be the group described in Ephesians 2:
Ephesians 2:11-12
11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world
It was a bleak outlook for those that rejected God in the dispensation of Law. They had no covenants of promise, no hope, and were separate from the one true God. But what good news was given us by God through the apostle Paul! He goes on to say:
Ephesians 2:13-18
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17 And came and preached peace to you which were afar off, and to them that were nigh.
18 For through him we both have access by one Spirit unto the Father.
And here we get a better understanding of what Paul is saying in 1 Corinthians 9:21. To those without law, those described in Ephesians 2:11-12, Paul became like one of them, with a clear exception. He didn't conduct himself unlawfully, as those outside the Law might. Paul still knew who he was in Christ, but would come alongside those that didn't have or know the Law of Moses and present to them the good news of Jesus Christ.
1 Corinthians 9:22
To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
Paul considered himself debtor to all (Rom 1:14), knowing this dispensation was committed to him and how the world desperately needed to hear it. He concludes here that he would even abase himself to come alongside those that were abased to share the gospel with them. Finally, to sum up, he says he would do whatever it takes to get the word of God out to the world so that they would choose to be reconciled to God.
That word "some" in the English is the Greek "tinas." It is an indefinite pronoun and can mean a certain one or really any one. It occurs here in the plural, so "some" is an acceptable rendering. However, I would think to go with the immediate context, it could be rendered "any". Paul would become all things to all mankind in order that he might save any. I wouldn't want anyone to read "some" here and thinking that this is some pre-selected group. Paul, like God, wanted every soul saved from God's wrath and brought into the kingdom of His Dear Son (1 Thess 1:10, Col 1:13). He wouldn't pick and choose, and neither should we. May we all share this compassion for our fellow man and share the message of reconciliation at any opportunity to any one God brings to us so that they may make the choice to be reconciled to God and be saved (2 Cor 6:1-2).
1 Corinthians 9:23
And this I do for the gospel's sake, that I might be partaker thereof with you.
We can see the zeal and compassion of Paul in these last few verses that he would do whatever it takes to get the dispensation committed to him out into the world. Why would he do it? Because of what the gospel is according to this verse. He owed it to the world to share the message of reconciliation, that God was offering grace and peace to the world and showing His love toward us in that while we were yet sinners, Christ died for us, and we have received atonement for our sin through faith in Christ's shed blood (Rom 5:6-12). This good news is really that good! All believers today should strive to live according to it as well, that we may partake of the gospel together, knowing we have a heavenly citizenship and blessed hope in Christ to be with Christ and all believers for eternity (Phil 3:20-21, 1 Thess 4:16-18, Titus 2:11-14).
1 Corinthians 9:24
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
After hearing of Paul's personal drive and inner feelings on sharing the gospel, he now turns the tables to these Corinthian believers to encourage them. Surely they were familiar with the foot races of those days, and it isn't much of a stretch for us to understand what God is saying here today. We know that all runners in a race compete to get the winning prize. Only one person will get the prize. Paul is telling these believers to act in the same way.
In the context, clearly this means to preach the good news and live it out every day. Think about the difference it is to be a knowledgeable Christian. We have no fear of death because to be absent from this body is to be present with the Lord (2 Cor 5:8). Whether we're alive in this body or this body stops working (physical death), one day we will be with Jesus Christ since that is our blessed hope (1 Thess 4:16-17, 5:9-10). We will live in a brand new body that won't die, get sick, or sin in any way, since it will be like Jesus' body (Phil 3:20-21). We have all the spiritual blessings in heavenly places in Christ (Eph 1:3). Once trusting in the shed blood of Christ on the cross, we are sealed with God's Holy Spirit unto that day where the Body of Christ is called home (Eph 1:12-14), and nothing can separate us from God again (Rom 8:38-39). That really should affect our daily life and outlook on life. When we know all of that is ours because it is written in scripture, which is inspired of God (2 Tim 3:16-17), how can we not be zealous to so run that we may receive that prize?
I do like to point out which kind of "knowledge" the Greek has each time, and this is the intuitive, understood knowledge from the Greek "eido". These Corinthians saints would be very familiar with games and competitions being a 2 port city in that day.
1 Corinthians 9:25
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
Now this statement must have really struck home with the Corinthian church. Paul has written to them about fornication and a specific fornicator before in this epistle, chastising them for their lack of self control (see chapters 5 and 6). In this verse, still continuing the analogy to running the race, he reminds them that the true athlete will be temperate in all things, which is to say, they will exercise complete self control. Why? In order that they may so run to obtain that prize. A true athlete is one who will constantly discipline themselves in their sport, one who is dedicated. I think the idea becomes clearer by looking at the Greek here, because the word translated "striveth for the mastery" is agonizomenos, where we would say "agonizing" in English.
Note the second part of this verse, that the runners of a race put themselves through that much effort only to receive something that is perishable. This "crown" here is the Greek "stephanos", which is more like a garland or even a medal that would get hung around the neck for the winner. This is much different than the other Greek word translated as "crown", which is "diadem". A diadem we understand as a crown of royalty, something of great value or showing authority. Paul is speaking that the runners of a race receive a perishable prize, or crown, but we receive one that is incorruptible.
Pronouns are very important when understanding what the bible says. Who is the "they?" It is those who run a race on foot to see who can cross the finish line first. Who is the "we?" Those who trust the gospel of the grace of God and are secure in the Body of Christ. Fellow believers, don't lose focus! We have an eternal inheritance that can never be taken from us. Wouldn't you like to have all your friends and family there with you to worship God forever? So run to obtain the incorruptible prize!
1 Corinthians 9:26
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
Paul knew clearly his position in Christ. Yes, he was the apostle to the Gentiles and committed this gospel, where he did have many revelations with Jesus Christ Himself (Rom 11:13, 1 Cor 9:17, 2 Cor 12:1, 7). Still, he considered himself the least of all saints, and strove to preach Christ and Him crucified with simple speech, becoming like all men that by all means he might bring some to trust in the shed blood of Christ for salvation (Eph 3:8, 1 Cor 1:17, 2:1-2, 9:22). With this knowledge, he was compelled to share the love of God through Christ no matter the consequences, desiring that all mankind would trust the gospel and then live for Christ (2 Cor 5:14-15).
I'm reminded of the late J.C. O'Hair, that he would encourage believers not to be a "hope-so" Christian, in the idea that one may say, "Well, I hope I will go to Heaven," indicating they are unsure. Much rather, he would say to them to be a "know-so" Christian. Know what the bible says. Know who you are in Christ and what it means to be in Christ. Run with certainty, fight, not as one that beats the air. Know your identity in Christ by reading, studying, and discussing God's word with fellow believers as often as possible. Know that the basis of truth is God's word and our theology should match what it says. There is no greater thing this side of Heaven than the excellency of the knowledge of Jesus Christ (Phil 3:8).
It may be of interest to note the Greek word for "fight I" is pukteuo, which is verb form for the English "pugilist". This is the only place in scripture the Greek word is found.
1 Corinthians 9:27
But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
Rather than run uncertainly or beat the air, Paul clearly says here that he disciplines himself to make sure he preaches the true gospel to all. What shame he would endure if he preached not the gospel, as he states in verse 16 and 17 of this chapter. He is doing everything he can to share the message committed to him, and twice in this epistles, he calls on the saints to be followers of him (1 Cor 4:16, 11:1). So that brings the challenge to believers today, how are we living for Christ? Are we following after Paul in this regard?
Clearly, not every believer needs to be a circuit preacher or even fill a pulpit. As Paul will detail by inspiration of the Holy Spirit in chapter 12 of this epistle, believers are all members of the Body of Christ, and each member has its own office. So, wherever each believer fits within the Body of Christ, fill that role to its fullest potential. Even so, all believers should strive to know God through Jesus Christ, that we may be well equipped with the sword of truth, which is the word of God, to fight the good fight of faith in this present evil world (Eph 6:17).
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