1 Corinthians 9:19-27

Butler's Comments

SECTION 3

Reasons For Relinquishment (1 Corinthians 9:19-27)

19 For though I am free from all men, I have made myself a slave to all, that I might win the more. 20To the Jews I became as a Jew, in order to win Jews; to those under the law I became as one under the lawthough not being myself under the lawthat I might win those under the law. 21To those outside the law I became as one outside the lawnot being without law toward God but under the law of Christthat I might win those outside the law. 22To the weak I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some. 23I do it all for the sake of the gospel, that I may share in its blessings.

24 Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. 25Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26Well, I do not run aimlessly, I do not box as one beating the air; 27but I pommel my body and subdue it, lest after preaching to others I myself should be disqualified.

1 Corinthians 9:19-22 To Save Some: It is important that Paul lists the salvation of others as his first reason for willingness to relinquish rights. This is the priority he is trying to establish in the consciences of the Corinthians.

When Paul says he is free from all men, he means he is free from being bound by any man's scruples (see 1 Corinthians 10:23; 1 Corinthians 10:29-30; Romans 14:1-4). He does not mean that he has no moral obligation to be his brother's keeper. All men have that liability. And this is exactly the point to be made in this passage. Though free from the scruples of all men, Paul will gladly relinquish this freedom and submit to their scruples in order to win them to Christ. He does more than merely acknowledge other men's right to have and to practice scruples different than his, he declares his practice is to enslave (Gr. edoulosa, aorist tense, enslaved at some point in the past) himself to other men's scruples in order to save them. The Greek word translated win is kerdeso and often translated gain (as in money or business profit); it is used metaphorically in the scriptures to describe winning someone to the gospel. When we win someone to Christ, we not only gain them for Jesus, we gain a brother (see Matthew 18:15) and are ourselves profited. This is Paul's motivation for sacrificing any right to gain a brother.

Paul was a Jew. He was reared in the strictest sect of the Jewish culturethe Pharisees (see Philippians 3:4-6). We would suppose he preferred to practice, whenever possible, Jewish cultural habits. He undoubtedly preferred kosher food as much as Peter (cf. Acts 10:14); he carried with him the Jewish abhorrence of images and idols (see Acts 17:1-34); he went customarily to Jewish synagogues to worship and preach; he practiced Jewish purifications (Acts 21:26) in order to conciliate his Jewish brethren; he defended himself against the charges that he had profaned the Jewish temple (Acts 24:5-21); and reminded Agrippa that he had always lived among the Jews according to the strictest sect of the Pharisees (Acts 26:2-8). When he was among the Jews, Paul honored their Jewish scruples and lived as they did, ate what they ate, abstained from that which they considered unclean, observed their days and seasons. However, when any Jewish brother demanded that Paul keep the law of Moses as a necessity for salvation or membership in the kingdom of God (the church), he vehemently and immediately denounced it as apostasy (cf. Galatians, Romans and Hebrews). He would have Timothy to become circumcised in order not to offend his Jewish brethren (Acts 16:1-4), and on the other hand, he would refuse to yield to the Judaizers who insisted he compel Titus to be circumcised (Galatians 2:3) in order to keep the law of Moses. All this he did in order to bring as many Jews as he could into the saving grace of Christ.

And it was the amazing grace of Christ that could make this Pharisee of the Pharisees, Paul, equally at ease involving himself in Gentile culture (those outside the law). He was truthful and firm, but never rude and insulting toward Gentiles for their belief in idols (cf. Acts 19:37). He was so thoroughly familiar with their philosophies, arts, and politics he could communicate the gospel to them in their frame-of-reference (Acts 17:22-33; Acts 16:35-39). He fellowshiped with Gentile Christians as his brethren and defended their gospel liberties even against the pillars of the church (Galatians 2:1-21). He could eat with unbelievers and even partake of meat sacrificed to idols without wounding his own conscience (1 Corinthians 10:27-30). Paul could be knowledgeable, courteous and friendly toward unbelievers, and could freely fellowship with Gentile Christian brethren in an atmosphere of perfect equality. But he would never use his liberty as license for immorality (see 1 Peter 2:16; Galatians 5:13; 1 Corinthians 8:9). Paul considered himself under law to Christ (Romans 6:12-23). The law of Christ is the law of love (Romans 12:10; 2 Corinthians 5:14; 1 Timothy 1:5; John 13:34-35; John 15:12-17; Galatians 5:14; Colossians 3:14-15; James 2:8; Matthew 22:39-40). Love is more compelling and constraining than any law (1 Corinthians 13:1-13; 1 John 3:14-24; 1 John 4:7-21). Only under the compulsion of Christ's love is there power to relinquish one's rights for the salvation of another. Only in the constraint of Christ's love is there power to keep the commandments of God's new covenant in daily living. Every condescension Paul-the-Jew made to Gentile culture he did so in order to win every Gentile he could to Christ. But he would never participate in any cultural usage, Gentile or Jewish, which compromised the new covenant of faith in Christ.

To the over scrupulous (Jew or Gentile) Paul became scrupulous. He would observe any man's scruples so long as that man did not attempt to bind them on others as necessary to covenant relationship with Christ. Every Christian has the same obligation toward all men (cf. 1 Corinthians 8:7; Romans 15:1; 1 Thessalonians 5:14; 1 Corinthians 13:4-7; Acts 20:35, 1 Corinthians 10:33).

In the latter half of 1 Corinthians 9:22, the verb gegona is perfect tense and means, I became, and am becoming, all things to all men. It is something he had practiced ever since becoming a Christian and would continue to practice. His statement here does not mean he became a two-faced hypocrite. It does not mean he compromised any doctrinal or ethical truth. It simply means he tried to project himself into each individual's circumstances as much as possible in order to win them to Christ. It means he made every attempt possible to understand the thinking, feelings and actions of others. It means he had an honest interest in people as persons and not just as numerical-conversions. Someone once described teaching, medicine, and the ministry as the three patronizing professions. But when we patronize people we make no effort to understand themno effort to find some point of personal contact. Paul did not patronize people. He made every effort to understand them and live with them within their own cultural, educational and social milieu. The Living Bible paraphrases 1 Corinthians 9:22: Whatever a person is like, I try to find common ground with him so that he will let me tell him about Christ and let Christ save him. One of the greatest hindrances to the spread of the Gospel throughout the world is that people of all races and cultures simply do not try to understand one another in matters not clearly commanded in the New Testament. Even Christian people are unwilling to forfeit their rights in order to make such understanding possible. Until Restoration Movement people are willing to sacrifice some of their overly-cherished Anglo-Saxon traditions and customs in order to understand where others are coming from we will never accomplish the great ideal for which the Movement beganChristian unity!

1 Corinthians 9:23-27 To Save Self: The Greek phrase (1 Corinthians 9:23), panta de poio dia to euaggelion hina sugkoinonos autou genomai, should be translated All these things I do because of the gospel in order that I may become a joint partaker of it. One commentator insists, The suggestion that this (verse) means, -lest I lose my share in salvation-' (ICC), misses Paul's meaning. The context indicates that he was concerned with the salvation of others, but that he had no doubt about his own. In the first place, the Greek preposition dia denotes cause or reason. In the second place the Greek verb genomai is in the subjunctive mood and indicates Paul was hoping to become a joint partaker. In the third place the context (1 Corinthians 9:23-27) does suggest Paul feared he would lose his share in the gospel if he did not run so as to obtain it.

Even the word prize (1 Corinthians 9:24) reinforces the idea that Paul was concerned with the possibility of forfeiting his share in the gospel. The Greek word brabeion is translated prize and is related to the Greek word brabeuo which means to decide, arbitrate, rule, umpire, award, referee. The brabeion was the prize awarded by the referees or rulers of the Greek games to an athlete who won his race or other contest (see Philippians 3:14; Colossians 3:15). The Corinthian brethren would understand immediately the figure of the Greek games as an analogy of the Christian life. Since the time of Alexander the Great, athletic games had been popular throughout the Greek world. The most famous, of course, were the Olympic Games held at Olympia (located in the Peloponnesus). The first games in recorded history were held in 776 B.C. The Roman emperor Nero drove a quadriga (a chariot pulled by four horses) in the races in 66 A.D. (about 10 years after Paul wrote this letter). Nero was thrown from his chariot and nearly crushed to death; restored to his chariot he continued the contest for a while, but gave up before the end of the course. The brabeus (judge or referee), however, knew an emperor from an athlete and awarded Nero the crown of victory. Overcome with happiness when the crowd applauded him, he announced that thereafter not only Athens and Sparta but all Greece should be exempt from any tribute to Rome. The Greek cities accommodated him by running the Olympian, Pythian, Nemean, and Isthmian games in one year; he responded by taking part in all of them. The Isthmian games were second in popularity only to the Olympics, and were held every third year. Paul must have been an avid sports fan, for he used athletic contests often to illustrate his messages (cf. Philippians 3:14; Galatians 5:7; 2 Timothy 2:5; 2 Timothy 4:7-8; Hebrews 12:1).

The Greek word agonizomenos is translated athlete in 1 Corinthians 9:25. Its literal meaning is one who struggles, one who contends, one who agonizes. Our English word agony comes from this word. Jesus-' struggle in the Garden of Gethsemane is called agonia (Luke 22:44). Jude writes that Christians are to contend earnestly (Gr. epagonizesthai) for the faith once for all delivered to the saints (Jude 1:3). Right relationship with God is a strugglemake no mistake about that! It involves agony and pressure. Christians are contenders, combatants, strugglers.

Every agonizer (athlete) must exercise self-control in all things in order to compete as a winner. Paul uses the Greek word egkrateuetai translated temperate in the KJV, but self-control in the RSV. It literally means, within-strength, or inner-strength. Self-control is the fruit of the Spirit of God in the Christian (Galatians 5:23). Self-control is what the Christian must make every effort to add to his life as a supplement to faith, knowledge, virtue, etc. (2 Peter 1:6). Athletes in the Greek games had to endure, according to Horace, the regimen of obedience, sparse diet, and severe training for ten months before he was qualified to enter the actual game. Modern athletes spend weeks and months disciplining their minds and bodies in rigorous training and competition. Some modern professional golfers have been known to practice swinging their clubs until their hands are blistered and bleeding. These all submit to self-discipline in order to win a perishable trophy. Should not Christians, then, be willing and able to exercise self-control for the imperishable crown of eternal life? Should not Christians be willing and able to relinquish a few rights or freedoms in order to win the game of life?

For Paul there was no uncertainty in his regimen of self-discipline. He did not run his race of life aimlessly (Gr. adelos, unevident, unclear, uncertain). He did not consider the Christian struggle a session in shadow-boxing or quixotic jousting with windmills. For him the Christian life was a contest to win, a war in which there was no substitute for victory (Ephesians 6:10-23). It was a trial that demanded severe self-discipline.

In 1 Corinthians 9:27 the Greek word hupopiazo is translated pommel and means literally, to give a black eye by striking the face. Figuratively Paul is saying, I beat my body black and blue. to keep it under control. It is inconceivable that Paul is saying he practiced literal flagellation (whipping) of his own flesh. He clearly taught that literal severity to the body was of no real spiritual value (Colossians 2:18; Colossians 2:23; 1 Timothy 4:1-3; 1 Timothy 4:8; Romans 13:14). Withdrawal into a monastery and daily scourging of the flesh does not solve the problem of worldly-mindedness. It may, in fact, intensify it by pride in self-righteousness. The other Greek word in 1 Corinthians 9:27, doulagogo, translated subdue, is literally, lead as a slave. This clarifies Paul's practice of self-control. He, Paul, that is, his mind, controlled by the Spirit of Christ, led his body as a slave. He articulated this with precision in Romans 6:12-23; Romans 8:5-11; Romans 12:1-8.

Athletes set goals. Their goal is always to win! They must be willing to give up any freedom which might be a hindrance to reaching that goal. The Christian's goal is to be transformed in character into the image of Christ. Christians need to see the goal clearly. One of the most distressing things about modern man is the obvious aimlessness and distortion in setting this as a goal. If any Christian is not willing to give up whatever is necessary for him and others to attain the highest potential God has for them, that Christian will, at the end of the race, find himself rejected. Adokimos is the Greek word translated disqualified. It is a word from the ancient alchemist (who was both a pharmacologist and a metallurgist) and his practice of testing metals and casting aside those which were spurious.

This is not the final word of the New Testament on Christian freedom. But it is perhaps the clearest and most persuasive presentation to be found. Only the teachings and examples of the Living Word, Jesus Christ, are more compelling.
The man who has surrendered to evil and rebellion against God has imprisoned his self behind walls of fear, alienation, hate, falsehood and impotence. Man was not made for that kind of character. He cannot be free with that nature controlling him. Those characteristics severely limit any potentiality he may have for growth into the image of Christ. The man who is good only because there is a law standing in his way to being bad is not free either. The only man who is truly free, is the man who is good because he wants to be good for Jesus-' sake. It is Jesus Christ who makes us free men by making us new creatures through regeneration. His Spirit is born in us and we are changed into His image from one degree of glory to another as we surrender to his new commandment (compulsion) of love.

Applebury's Comments

Text

1 Corinthians 9:19-27. For though I was free from all men, I brought myself under bondage to all, that I might gain the more. 20 And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, that I might gain them that are under the law; 21 to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law. 22 To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some. 23 And I do all things for the gospel's sake, that I may be a joint partaker thereof. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.

Paul Preached to Win (19-27)

Commentary

For though I was free.He had laid this principle down in the beginning of the discussion of his right to receive support. He was not bound by the customs, regulations, and practices of others. He was free to forgo accepting support that the gospel of Christ be not hindered.

under bondage to all.He was a slave to all in that he had a service to perform in their behalf. By preaching without charge he was able to win more than he would have done if he had accepted support. Why? Evidently there were some at Corinth who were constantly looking for opportunities to discredit him by saying that he was working for money. He removed the possibility completely, and in so doing was able to win more for Christ. Moreover, he was also able to gain much more satisfaction from his work in this way (this is not stated in the text).

to the Jews I became as a Jew.Paul used his right as a Jew to go into the synagogues on the sabbath day and, when called upon, go speak to them. God providentially provided for the propagation of the gospel through the scattering of the Jews over the known world before the Day of Pentecost. For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath (Acts 15:21). When Paul came to Antioch of Pisidia, he entered the synagogue on the sabbath and sat down. After the reading of the law, he was invited to speak. He stood up and with characteristic gesture urged those present to hear his message. Carefully and skillfully, he led the audience through the familiar but ever interesting story of God's dealings with the Jews. Then he declared that God had fulfilled His promise given through the prophets in the resurrection of Jesus through whom he proclaimed the remission of sins. When the meeting was over, many of those present urged Paul to speak to them again the next Sabbath. See Acts 13:13-52.

When Paul selected Timothy to travel with him, he had him circumcised because of the Jews that were in that part of the country. Timothy's mother was a Jewess, but His father was a Greek. See Acts 16:1-2. In the case of Titus, however, on whom some tried to force the law of circumcision, Paul refused to be bound by the opinions of men, since Titus was a Greek. See Galatians 2:1-3.

not being myself under the law.Paul did not carry this matter of conformity to the point of keeping the law in every instance. Indeed, he had been freed from the power of the law by becoming a Christian (Galatians 2:19-21). As a Jew, however, he could approve of circumcision, keep the vows of his Jewish background (Acts 18:18), and even go into the temple with offerings along with other Jewish brethren (Acts 21:17-26).

to them that are without law.Paul associated with Gentiles as if he were one of them. He defended his right publically when Peter refused any longer to eat with the Gentiles because of his fear of the Jews (Galatians 2:11-21). This whole course of action reminds us of Jesus who associated with publicans and sinners, not as one of them, but as the Good Physician who came to minister to the sick and the lost. Paul was always careful to conform to God's law, for he was under the law of Christ, just as he said to the Galatians, Bear ye one another's burdens, and so fulfill the law of Christ (Galatians 6:2).

To the Weak I became weak.This is what he wrote about it in the second letter to the Corinthians: Who is weak, and I am not weak? who is caused to stumble, and I burn not? If I must needs glory, I will glory of the things that concern my weakness (2 Corinthians 11:29-30). He fully understood and appreciated the problem of the man who was weakthat is, who did not have the information he should have had about idols and who, by the wrong example, might have been led to violate his conscience and so perish. An excellent example of the meaning of empathy.

that I may by all means save some.He was concerned about the salvation of all menthe Jew and the Gentile, the weak and the strong. He used every possible means to win them to Christ. At that, only some responded to the gospel invitation.

that I may be a joint partaker.When Jesus was on the cross there were some who taunted Him saying, He saved others, himself he cannot save. How true! But how many Christians have caught the point of Paul's remark? He did all things for the gospel's sake in order that he might become a partaker also in its blessings. Does he not suggest that there is some real doubt about participating in the joy of heaven if we fail to participate in the spreading of the gospel?

they that run a race.Two illustrations taken from the athletic games illustrate what he has just said about the necessity of doing all things for the sake of the gospel that he might become a partaker of its blessings. They also illustrate the great principle which he had been discussing: the limitation of Christian liberty. In the tenth chapter, he adds another illustration to shown what happens in the case of the one who fails to observe this principle.

In the race, there were many runners, but the prize was for one. Paul says, Even so, run that ye may attain. All of you are to run so that you may receive the prize of eternal life.

exercise self-control in all things.Here is the principle of limitation of liberty. The athlete had to observe the rules of training if he expected to win the prize. There were some things that he had to give up. Just so, there were some things that the Christian had to give up, such as liberty to eat food used in idolatrous worshipif he was to win the weak brother. This is, of course, just one of the many applications of the principle of limiting liberty for the sake of others. The rules of the game are given in the Bible. For a summary of them see 2 Peter 1:5-11 and Galatians 5:22-24.

Crown.This is the wreath that symbolized victory, not the diadem of kingly authority. But for the Christian, it was a thing that did not perish. It is the inheritance incorruptible, undefiled, and that fades not away (1 Peter 1:3-5). It is the crown of righteousness which the Lord will give to those who have loved His appearing (2 Timothy 4:8). It is the crown of life for the victor over temptation and sin which the Lord promised to those who are faithful to the end (James 1:8; Revelation 2:10). It is the crown of glory that fades not away which the chief Shepherd will give to those who have cared for the flock when He comes (1 Peter 5:4).

I therefore run, as not uncertainly.Paul's purpose in preaching was to win some to Christ; his goal was life eternal. Too many are like the Israelites who lost sight of their goalthe promised land. Perhaps there is too much pointless preaching, too much aimless holding of services, too much organization for the sake of organization. The aim of church activity should be to evangelize and to educate. Make disciples, baptizing them into the name of the Father and of the Son and of the Holy Spirit, and of equal importance, teaching them to observe all thing whatsoever I have commanded you (Matthew 28:18-20). And we must organize to evangelize as well as to educate. There is just as much need for a permanent director of evangelism in every congregation as there is for a director of education. Both are necessary! Without them, we are likely to be found running without a goal.

The writer of Hebrews sounds a timely warning to all on this issue: Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God (Hebrews 3:12). And again, Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience (Hebrews 4:11).

I buffet my body.Literally, strike under the eye. Paul takes this figure from the boxing match. He was in the fight to win. He landed blows where they counted. He gave his opponenthis bodya black eye, the knockout blow. Those who interpret Romans 7:14-25 to mean that Paul constantly fought a losing battle with sin need to consider his remarks in this verse. He did face constant opposition from Satan, but he was equipped to conquer and that he did (Ephesians 6:12-18). In this life, we too have a struggle with Satan, but there is no need to let him win; there is no need for us to fight as one beating the air; there is every reason why we must overcome.

I myself be rejected.No man can safely say until the good fight is finished that he has gained the victor's crown. See 1 Corinthians 10:12. The word translated rejected means rejected after a test has been made. It is the assayer's term for that which did not stand the test or meet with approval. It is used in Romans 1:28 where it is translated reprobate. Those who rejected God were given up to a reprobate mindthat is, considered to be utterly worthless. It describes the one who may be disqualified in a race. This was Paul's great problem. He proclaimed the message of Christ in such a manner that he would not be disqualified, that is, be lost. He was careful to observe the rules of the game and to keep the goal in mind so as not to become disqualified after preaching to save others.

Summary

The principle of the limitation of Christian liberty which was introduced in chapter eight is applied to Paul's rights as a Christian and an apostle in this chapter. He begins with a series of questions that called for affirmative answers. As one who is free and who qualifies as an apostle of Christ, he has certain rights. He cites as proof of his apostleship the fact that he had seen the Lord. Others might deny that he was an apostle, but the Corinthians could not for their position in Christ depended on their belief of the word of the cross which they had heard from Paul. Since he is an apostle, he has a right to be supported by the preaching of the gospel. Other rights are mentioned which the other apostles and the Lord's brothers and Cephas enjoyed, but the main issue in the discussion is the right to support. The reason for it is seen in the possibility that others were exercising this right over the Corinthians, a thing that Paul was determined to forgo in order not to hinder the gospel, that is, to prevent some from saying that he was preaching just for the sake of making a living.
He proves his right to support by reference to the soldier, the keeper of the vineyard, the shepherd, and all who worked with the hope of partaking of the results of their labors. These examples are not limited to human experience, for the law said, You shall not muzzle the ox while it is treading the grain on the threshing floor. This principle is seen in the work of the farmer who plows the field in hope of enjoying the fruit of his labor and threshes the grain in hope of eating the bread that is made from it.
But Paul refused to use his right for the sake of the gospel of Christ. He insisted, however, that he had a right to be supported, for he called attention to those who served in the temple and waited upon the altar. They were supported by the work they did. Then he added, Just so, the Lord ordained that they that preach the gospel should get their living from their work.
Nevertheless, he was not writing in order to receive support at that time or at any future time, for he declared that he would rather die than have anyone make void his glorying in the fact that he was free to preach the gospel without charge. Preaching the gospel was a necessity. He was a servant of the Lord and was bound to be faithful in the task assigned to him. But he was free to preach it without receiving support for so doing. His purpose was to avoid doing anything or letting others do anything to discredit the gospel. He endeavored by becoming all things to all men to win some to Christ and become a fellow-partaker in the blessing of the gospel, that is, be saved himself. Just as the athlete must exercise self-control in all things, so Paul was willing to renounce some of his rights as an apostle to make sure of winning the race and conquering his body so that he would not be rejected after he had preached to save others.