1 Corinthians 9

27 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Paul uses himself as an example of voluntarily surrendering rights for the gospel's sake. He defends his apostleship and his right to financial support, citing Scripture, common practice, and the Lord's command. Yet he has not used any of these rights — he preaches the gospel free of charge. He becomes 'all things to all people' to save some. The chapter closes with athletic imagery: Paul disciplines his body like a runner training for a prize, lest after preaching to others he himself be disqualified.

What Makes This Chapter Remarkable

This chapter is Paul's most extended defense of apostolic rights, but its purpose is paradoxical — he lists his rights only to show he has waived them. The 'all things to all people' statement (v. 22) has been both celebrated and criticized throughout church history. The athletic imagery (vv. 24-27) draws on the Isthmian Games held near Corinth, making the metaphor locally resonant.

Translation Friction

The phrase 'a sister, a wife' (adelphēn gynaika, v. 5) is debated — does Paul claim the right to bring a believing wife on his journeys, or a 'sister-wife' (celibate female companion)? The traditional reading of a believing spouse is most natural. The word adokimos (v. 27, 'disqualified') has generated debate about whether Paul feared loss of salvation or loss of reward.

Connections

The ox quotation (v. 9) from Deuteronomy 25:4 anticipates Paul's hermeneutical method in 1 Timothy 5:18. The 'all things to all people' ethic connects to Romans 14-15 and the weak/strong discussion. The athletic imagery was common in Greco-Roman moral philosophy (Epictetus, Seneca) and connects to Philippians 3:12-14 and 2 Timothy 4:7-8.

1 Corinthians 9:1

Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν κυρίῳ;

Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

KJV 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?

Notes & Key Terms

Translator Notes

Four rapid rhetorical questions, all expecting 'yes.' The SBLGNT order places 'free' before 'apostle,' connecting this chapter to the freedom discussion of chapter 8. The claim to have seen the Lord (heōraka Iēsoun ton kyrion hēmōn) refers to the Damascus road encounter (Acts 9; cf. 1 Corinthians 15:8) — the qualification for apostleship. The Corinthians themselves are Paul's proof: they are his ergon ('work, product') in the Lord.

1 Corinthians 9:2

εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι· ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε ἐν κυρίῳ.

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

KJV 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.

Notes & Key Terms

Translator Notes

The word sphragis ('seal') was a mark of authentication — like a wax seal on a document. The Corinthians' very existence as a church validates Paul's apostolic ministry. The concessive 'if I am not an apostle to others' suggests some questioned his credentials.

1 Corinthians 9:3

ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη.

This is my defense to those who would examine me.

KJV Mine answer to them that do examine me is this,

Notes & Key Terms

Translator Notes

The word apologia ('defense') is a legal term for a courtroom defense speech. The verb anakrinousin ('examine, investigate') is the same judicial language from 2:14-15 and 4:3. Paul is under trial by some in Corinth; the following verses are his evidence.

1 Corinthians 9:4

μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν;

Do we not have the right to eat and drink?

KJV Have we not power to eat and to drink?

Notes & Key Terms

Translator Notes

The word exousia ('right, authority, power') — the same word from 8:9 — now applies to Paul himself. 'Eating and drinking' refers to being materially supported by the churches, not merely having food.

1 Corinthians 9:5

μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;

Do we not have the right to be accompanied by a believing wife, as do the other apostles and the brothers of the Lord and Cephas?

KJV 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?

Notes & Key Terms

Translator Notes

The phrase adelphēn gynaika ('a sister-wife,' i.e., a believing wife) indicates that the other apostles, Jesus's brothers (including James), and Cephas (Peter) all traveled with their wives at church expense. This verse is significant evidence that Peter was married and that Jesus's brothers held leadership roles. Paul mentions this right but does not exercise it — he apparently remained unmarried or traveled without a wife.

1 Corinthians 9:6

ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι;

Or is it only Barnabas and I who have no right to refrain from working?

KJV Or I only and Barnabas, have not we power to forbear working?

Notes & Key Terms

Translator Notes

The mention of Barnabas suggests he, like Paul, supported himself through manual labor. This may reflect a Corinthian critique: because Paul works with his hands (an un-apostolic practice in their view), he must not be a real apostle. Paul reframes it: he works by choice, not necessity.

1 Corinthians 9:7

τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; ἢ τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει;

Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not drink the milk?

KJV 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?

Notes & Key Terms

Translator Notes

Three analogies from common life — soldier, farmer, shepherd — all make the same point: workers are entitled to benefit from their labor. The opsoinia ('wages, rations') of a soldier was expected; the karpos ('fruit') of a vineyard belonged to the farmer; the gala ('milk') of a flock belonged to the shepherd. Paul argues from universal human practice.

1 Corinthians 9:8

Μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ; ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει;

Am I saying this merely on human authority? Does not the Law say the same thing?

KJV Say I these things as a man? or saith not the law the same also?

Notes & Key Terms

Translator Notes

Paul escalates his argument from common sense (kata anthrōpon, 'according to human reasoning') to Scripture (ho nomos, 'the Law'). If even human practice supports the worker's right to compensation, how much more does divine revelation?

1 Corinthians 9:9

ἐν γὰρ τῷ Μωϋσέως νόμῳ γέγραπται· οὐ κημώσεις βοῦν ἀλοῶντα. μὴ τῶν βοῶν μέλει τῷ θεῷ;

For it is written in the Law of Moses: "You shall not muzzle an ox while it is treading out the grain." Is God concerned about oxen?

KJV 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?

Notes & Key Terms

Translator Notes

Paul quotes Deuteronomy 25:4. The original command protected working animals from cruel treatment. Paul's rhetorical question mē tōn boōn melei tō theō ('Is God not concerned about oxen?') does not deny God's care for animals but argues that the principle extends beyond the literal ox to human workers — a hermeneutical move common in Jewish interpretation.
[TCR Cross-Reference] Echoes Deuteronomy 25:4. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

1 Corinthians 9:10

ἢ δι' ἡμᾶς πάντως λέγει; δι' ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπ' ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν καὶ ὁ ἀλοῶν ἐπ' ἐλπίδι τοῦ μετέχειν.

Or does he speak entirely for our sake? It was indeed written for our sake, because the plowman should plow in hope, and the thresher should thresh in hope of sharing in the crop.

KJV 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.

Notes & Key Terms

Translator Notes

Paul's hermeneutical claim — di' hēmas gar egraphē ('it was written for our sake') — asserts that Scripture's deeper intention applies to apostolic workers. The principle: workers (whether plowing or threshing) should labor with a reasonable expectation of benefiting from their work. Paul applies this to gospel ministry.

1 Corinthians 9:11

εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν;

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

KJV If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

Notes & Key Terms

Translator Notes

The contrast between ta pneumatika ('spiritual things') and ta sarkika ('fleshly/material things') frames financial support as a trivially small return on the spiritual investment Paul made in founding the church. The implication: the Corinthians are getting the better deal.

1 Corinthians 9:12

εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; Ἀλλ' οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν, ἵνα μή τινα ἐγκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ.

If others share this right over you, do we not even more? But we have not made use of this right. Instead, we endure everything so that we may not put any obstacle in the way of the gospel of Christ.

KJV 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.

Notes & Key Terms

Translator Notes

The 'others' (alloi) who receive financial support are probably Apollos or other traveling teachers. Paul's waiver of rights — ouk echrēsametha tē exousia tautē ('we have not used this right') — is the point of the entire chapter. The verb stegomen ('we endure, we cover, we bear') and the purpose clause hina mē tina enkopēn dōmen ('so that we may not give any hindrance') reveal his motivation: nothing must obstruct the gospel.

1 Corinthians 9:13

οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συμμερίζονται;

Do you not know that those who serve in the temple eat food from the temple, and those who serve at the altar share in what is offered on the altar?

KJV 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?

Notes & Key Terms

Translator Notes

Paul cites temple practice — whether the Jerusalem temple or pagan temples (both practiced priestly sustenance from offerings). The principle is universal: those who perform sacred service are sustained by it. The parallel between temple service and gospel ministry elevates the status of apostolic work.

1 Corinthians 9:14

οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν.

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

KJV Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

Notes & Key Terms

Translator Notes

Paul cites a command of the Lord (ho kyrios dietaxen) — referencing Jesus's instruction to the disciples in Luke 10:7 ('the laborer deserves his wages') and Matthew 10:10. This is the highest authority Paul can invoke: a direct dominical command. Yet even this command Paul chooses not to exercise.

1 Corinthians 9:15

ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί· καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἤ — τὸ καύχημά μου οὐδεὶς κενώσει.

But I have not used any of these rights, nor am I writing this so that it may be done for me. For I would rather die than — no one will deprive me of my ground for boasting!

KJV 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.

Notes & Key Terms

Translator Notes

The sentence breaks mid-thought — Paul starts to say 'I would rather die than have anyone empty my boast' but interrupts himself with the emphatic declaration to kauchēma mou oudeis kenōsei ('no one will empty/void my boast'). The anacoluthon (broken sentence) reveals raw emotion. His 'boast' is that he preaches the gospel free of charge. This is his singular distinction, and he guards it fiercely.

1 Corinthians 9:16

ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι.

For if I preach the gospel, that gives me no ground for boasting, since an obligation is laid on me. Woe to me if I do not preach the gospel!

KJV 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!

Notes & Key Terms

Translator Notes

Preaching is not Paul's choice but his compulsion — anankē gar moi epikeitai ('for necessity is placed upon me'). The Damascus road call was not an invitation but a commission. The exclamation ouai gar moi estin ('for woe to me!') echoes prophetic language — Paul sees himself in the tradition of the Hebrew prophets who spoke under divine compulsion (cf. Jeremiah 20:9, Amos 3:8).
[TCR Cross-Reference] Quotes Jeremiah 20:9. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Amos 3:8. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

1 Corinthians 9:17

εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.

For if I do this willingly, I have a reward. But if unwillingly, I am still entrusted with a stewardship.

KJV 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.

Notes & Key Terms

Translator Notes

The logic: if Paul chose to preach, he would deserve wages (misthos). But since he preaches under divine compulsion (akōn, 'unwillingly' in the sense of having no choice), he has been entrusted with an oikonomia ('stewardship, management') — the responsibility of a household manager (oikonomos, cf. 4:1-2). The reward he claims is not payment but the privilege of offering the gospel free of charge.

1 Corinthians 9:18

τίς οὖν μού ἐστιν ὁ μισθός; ἵνα εὐαγγελιζόμενος ἀδάπανον θήσω τὸ εὐαγγέλιον εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ.

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

KJV 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.

Notes & Key Terms

Translator Notes

Paul's 'reward' (misthos) is paradoxical — it is the opportunity to give up reward. His compensation is the freedom to offer the gospel adapanon ('without cost, free of charge'). The phrase mē katachrēsasthai ('not to make full use of') echoes 7:31 — restraint in exercising rights is a mark of eschatological wisdom.

1 Corinthians 9:19

Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω·

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

KJV For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

Notes & Key Terms

Translator Notes

The paradox of freedom: Paul is eleutheros ('free') from all people, owing nothing to anyone, yet he voluntarily enslaves himself (emauton edoulōsa, 'I enslaved myself') to all. The verb kerdēsō ('I might gain, I might win') is commercial language — Paul 'profits' people for the gospel. This verse introduces the 'all things to all people' passage (vv. 19-23).

1 Corinthians 9:20

καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω·

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 I myself am not under the law — so that I might win those under the law.

KJV 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;

Notes & Key Terms

Translator Notes

Paul's cultural flexibility is extraordinary for a Pharisee: he observes Jewish customs when among Jews (cf. Acts 16:3, where he circumcises Timothy; Acts 21:26, where he takes a Nazirite vow) even though he considers himself no longer 'under the law' (mē ōn autos hypo nomon). The distinction between 'Jews' and 'those under the law' may separate ethnic identity from legal observance.

1 Corinthians 9:21

τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλ' ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους·

To those outside the law I became as one outside the law — not being outside God's law but under Christ's law — so that I might win those outside the law.

KJV 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.

Notes & Key Terms

Translator Notes

The parenthetical qualification is crucial: mē ōn anomos theou all' ennomos Christou ('not being lawless toward God but in-lawed to Christ'). Paul's cultural flexibility is not moral relativism — he lives under 'Christ's law' (ennomos Christou), a law of love (cf. Galatians 6:2, 'the law of Christ'). His adaptability has ethical boundaries.

1 Corinthians 9:22

ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω.

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

KJV 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.

Notes & Key Terms

Translator Notes

The climactic statement tois pasin gegona panta ('to all I have become all things') summarizes Paul's missionary strategy: radical cultural adaptation in service of the gospel. The word 'some' (tinas) is realistic — not all will respond, but some will. The purpose clause hina pantōs tinas sōsō ('so that by all means I might save some') reveals Paul's motivation: salvation of people, not preservation of cultural identity.

1 Corinthians 9:23

πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συγκοινωνὸς αὐτοῦ γένωμαι.

I do all things for the sake of the gospel, so that I may share in its blessings.

KJV And this I do for the gospel's sake, that I might be partaker thereof with you.

Notes & Key Terms

Translator Notes

The word synkoinōnos ('co-sharer, fellow participant') connects to koinōnia (1:9). Paul is not merely a messenger of the gospel but a participant in its benefits. His sacrifice is not self-punishment but investment in a shared reality.

1 Corinthians 9:24

Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.

Do you not know that in a race all the runners compete, but only one receives the prize? Run in such a way that you may win it.

KJV Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

Notes & Key Terms

Translator Notes

The Isthmian Games were held every two years near Corinth — this metaphor would have been vivid and local. The word stadion ('stadium, racecourse') and brabeion ('prize') come directly from athletic competition. Paul does not mean only one Christian will be saved but urges the kind of total commitment that an athlete brings to competition.

1 Corinthians 9:25

πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.

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

KJV 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.

Notes & Key Terms

Translator Notes

The verb agōnizomenos ('competing, striving') gives us 'agonize.' The enkrateuetai ('exercises self-control') refers to the strict training regimen athletes followed — diet, sleep, abstinence. The Isthmian Games prize was a pine wreath (stephanos), which would quickly wither. Paul contrasts this phtharton ('perishable') crown with the aphtharton ('imperishable') crown believers receive.

1 Corinthians 9:26

ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·

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

KJV I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

Notes & Key Terms

Translator Notes

Paul switches from running to boxing (pykteuo, 'I box, I fight with fists'). The phrase ouk adēlōs ('not aimlessly, not without clear direction') and ouk aera derōn ('not beating the air') describe focused, purposeful effort — every punch lands, every step counts. This is not exercise but combat with a real opponent.

1 Corinthians 9:27

ἀλλ' ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι.

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

KJV 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.

Notes & Key Terms

Translator Notes

The verb hypōpiazō (literally 'I strike under the eye, I give a black eye') is boxing language — Paul treats his body as a sparring partner that must be subdued. The verb doulagōgō ('I make a slave of, I bring into servitude') echoes the slavery language of verse 19, now applied to his own physical desires. The word adokimos ('disqualified, failing the test, rejected') is an athletic term for failing to meet competition standards. Whether Paul fears loss of salvation or loss of reward is debated, but the severity of the warning is unmistakable.

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