9 For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it for the oxen that God cares,
10 or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope.
11 If we sowed to you spiritual things, is it a great thing if we reap your fleshly things?
12 If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ.
13 Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?
14 Even so the Lord ordained that those who proclaim the Good News should live from the Good News.
15 But I have used none of these things, and I don’t write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void.
16 For if I preach the Good News, I have nothing to boast about, for necessity is laid on me; but woe is to me if I don’t preach the Good News.
17 For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me.
18 What then is my reward? That when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News.
19 For though I was free from all, I brought myself under bondage to all, that I might gain the more.
20 To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
21 to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.
22 To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some.
23 Now I do this for the sake of the Good News, that I may be a joint partaker of it.
24 Don’t you know that those who run in a race all run, but one receives the prize? Run like that, so that you may win.
25 Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible.
26 I therefore run like that, not aimlessly. I fight like that, not beating the air,
27 but I beat my body and bring it into submission, lest by any means, after I have preached to others, I myself should be disqualified.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 9:9–10Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God careth;" Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen. … No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.
Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God careth;" Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen. … No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 9:22–23Seest thou how far it is carried? "I am become all things to all men," not expecting, however, to save all, but that I may save though it be but a few. … Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. … This also do thou, and think not being eminent, that thou lowerest thyself, when for thy brother's sake thou submittest to some abasement. For this is not to fall, but to descend. For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage. As also Paul descended indeed alone, but ascended with the whole world: not acting a part
Seest thou how far it is carried? "I am become all things to all men," not expecting, however, to save all, but that I may save though it be but a few. … Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. … This also do thou, and think not being eminent, that thou lowerest thyself, when for thy brother's sake thou submittest to some abasement. For this is not to fall, but to descend. For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage. As also Paul descended indeed alone, but ascended with the whole world: not acting a part
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 22; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 9:27Now this he saith that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he saith, "I buffet and bring into bondage." He said not, "I kill:" nor, "I punish" for the flesh is not to be hated, but, "I buffet and bring into bondage;" which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary. … For, "think not," saith he, "because ye have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you."
Now this he saith that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he saith, "I buffet and bring into bondage." He said not, "I kill:" nor, "I punish" for the flesh is not to be hated, but, "I buffet and bring into bondage;" which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary. … For, "think not," saith he, "because ye have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you."
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 23; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 9:24–25There is, however, this difference between our contest and theirs, that among them only one is victorious, and obtains the palm -- the man who has got before all the others; … but our condition is superior in this respect, that there may be many at the same time. … For God requires from us nothing more than that we press on vigorously until we reach the goal. … Thus one does not hinder another: nay more, those who run in the Christian race are mutually helpful to each other. … But if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality?
There is, however, this difference between our contest and theirs, that among them only one is victorious, and obtains the palm -- the man who has got before all the others; … but our condition is superior in this respect, that there may be many at the same time. … For God requires from us nothing more than that we press on vigorously until we reach the goal. … Thus one does not hinder another: nay more, those who run in the Christian race are mutually helpful to each other. … But if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality?
John Calvin, Commentaries, on 9:24 and 9:25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 9:15–18He tells them that he had neglected to claim his right in times past: I have used none of these things, Co1 9:15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. … Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel. … It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life … Note, It is a high attainment in religion to renounce our own rights for the good of others
He tells them that he had neglected to claim his right in times past: I have used none of these things, Co1 9:15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. … Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel. … It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life … Note, It is a high attainment in religion to renounce our own rights for the good of others
Matthew Henry, Commentary on the Whole Bible, on 9:15–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Corinthians 9:27I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally … for he knew in whom he had believed, and was persuaded of his interest in the love of God
I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally … for he knew in whom he had believed, and was persuaded of his interest in the love of God
John Gill, An Exposition of the Old and New Testament, on 9:27; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 9:27But I keep under my body - By all kinds of self denial. And bring it into subjection - To my spirit and to God. … I myself should become a reprobate - Disapproved by the Judge, and so falling short of the prize. … St. Paul was certainly an elect person, if ever there was one; and yet he declares it was possible he himself might become a reprobate.
But I keep under my body - By all kinds of self denial. And bring it into subjection - To my spirit and to God. … I myself should become a reprobate - Disapproved by the Judge, and so falling short of the prize. … St. Paul was certainly an elect person, if ever there was one; and yet he declares it was possible he himself might become a reprobate.
John Wesley, Explanatory Notes upon the New Testament, on 9:27; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Corinthians 9:9Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature?
Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature?
Adam Clarke, Commentary on the Holy Bible, on 9:9; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
1 Corinthians 9
1 Corinthians 9:9–27, World English Bible
1 Corinthians 9 in the Bible · Told in the Story: Chapter 18, To the Glory of God
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 9:9–10Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God careth;" Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen. … No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 21; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 9:22–23Seest thou how far it is carried? "I am become all things to all men," not expecting, however, to save all, but that I may save though it be but a few. … Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. … This also do thou, and think not being eminent, that thou lowerest thyself, when for thy brother's sake thou submittest to some abasement. For this is not to fall, but to descend. For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage. As also Paul descended indeed alone, but ascended with the whole world: not acting a part
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 22; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 9:27Now this he saith that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he saith, "I buffet and bring into bondage." He said not, "I kill:" nor, "I punish" for the flesh is not to be hated, but, "I buffet and bring into bondage;" which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary. … For, "think not," saith he, "because ye have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you."
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 23; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 9:24–25There is, however, this difference between our contest and theirs, that among them only one is victorious, and obtains the palm -- the man who has got before all the others; … but our condition is superior in this respect, that there may be many at the same time. … For God requires from us nothing more than that we press on vigorously until we reach the goal. … Thus one does not hinder another: nay more, those who run in the Christian race are mutually helpful to each other. … But if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality?
John Calvin, Commentaries, on 9:24 and 9:25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 9:15–18He tells them that he had neglected to claim his right in times past: I have used none of these things, Co1 9:15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor forbore working to maintain himself. … Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel. … It was a singular pleasure to him to preach the gospel without making it burdensome; and he was resolved that among them he would not lose this satisfaction. His advantages for promoting the gospel were his glory, and he valued them above his rights, or his very life … Note, It is a high attainment in religion to renounce our own rights for the good of others
Matthew Henry, Commentary on the Whole Bible, on 9:15–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Corinthians 9:27I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally … for he knew in whom he had believed, and was persuaded of his interest in the love of God
John Gill, An Exposition of the Old and New Testament, on 9:27; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 9:27But I keep under my body - By all kinds of self denial. And bring it into subjection - To my spirit and to God. … I myself should become a reprobate - Disapproved by the Judge, and so falling short of the prize. … St. Paul was certainly an elect person, if ever there was one; and yet he declares it was possible he himself might become a reprobate.
John Wesley, Explanatory Notes upon the New Testament, on 9:27; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Corinthians 9:9Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature?
Adam Clarke, Commentary on the Holy Bible, on 9:9; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.