1 Corinthians 9
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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?
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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.
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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?
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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?
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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?
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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.
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If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
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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.
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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?
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Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
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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.
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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!
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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.
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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.
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For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
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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;
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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.
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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.
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And this I do for the gospel's sake, that I might be partaker thereof with you.
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Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
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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.
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I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
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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.
Chapter:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
1 Corinthians 9
CHURCH FATHERS: 17
CHURCH FATHERS: 17
1 Corinthians was FULLY ACCEPTED (100%) by Clement of Rome
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians was REJECTED (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
1 Corinthians was REJECTED (0%) by Barnabas
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
1 Corinthians was APPROVED (75%) by Hermas
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
1 Corinthians was REJECTED (0%) by Papias of Hierapolis
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
1 Corinthians was APPROVED (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
1 Corinthians was APPROVED (75%) by Didache
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
1 Corinthians was REJECTED (0%) by Diognetus
(No mention; no quotes; opinion unknown)
(No mention; no quotes; opinion unknown)
1 Corinthians was APPROVED (75%) by Justin Martyr
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
1 Corinthians was FULLY ACCEPTED (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians was FULLY ACCEPTED (100%) by Clement of Alexandria
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians was APPROVED (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
1 Corinthians was APPROVED (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
(Citation; approving quotation; alluded to; acceptable with changes)
1 Corinthians was FULLY ACCEPTED (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians was FULLY ACCEPTED (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians was FULLY ACCEPTED (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians was FULLY ACCEPTED (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians 9
BIBLE CANON: 5
A biblical canon is a set of texts (or "books") which a particular religious community regards as authoritative scripture. Christians were the first to use the term in reference to scripture.
BIBLE CANON: 5
These bible canons have developed through debate and agreement by the religious authorities.
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.
bible.ca/marcion
1 Corinthians was FULLY ACCEPTED (100%) by Marcion Canon
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.
It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.
gotquestions.org/muratorian
1 Corinthians was FULLY ACCEPTED (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
Apostolic Canons or Ecclesiastical Canons
1 Corinthians was FULLY ACCEPTED (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.
It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.
bible-researcher.com/cheltenham
1 Corinthians was FULLY ACCEPTED (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.
According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
1 Corinthians was FULLY ACCEPTED (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
(Fully accepted; true scripture; quoted approvingly)
1 Corinthians 9
TEXTUAL CRITICISM
TEXTUAL CRITICISM
Today, it is assumed Paul is the author. However, it is known that Paul extensively used Scribes ('Amanuensis') to write his letters. Paul dictated his thoughts and the Scribe wrote the letter as they saw fit. Therefore, most of Paul's Epistles (letters) in the New Testament Bible are authored by unknown Scribes.
In his Corinthians letter, Paul speaks of a 'Thorn In My Flesh' troubling him. Bible scholars have 4 theories on the 'thorn':
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1. Physical Sickness - The 'thorn' is a physical sickness (i.e. malaria, malta fever, epilepsy, convulsive attacks, chronic ophthalmia etc.). Many of these illnesses affect the eye-sight and would explain why Paul suffered from poor vision.
2. Mental Illness - The 'thorn' is a mental illness (i.e. brain disorder, hallucination, schizophrenia, depression etc.)
3. Spiritual Problem - The 'thorn' is a spiritual or moral problem (i.e. demon, evil-spirit, devil possession etc.)
4. Ministerial Opposition - The 'thorn' is the Jewish persecution, opposition and resistance to Paul's ministry. This is considered a weak theory because if Paul was referring to a opposing person or movement, he would have referred to such individuals by name.
It is known that Paul used Scribes ('Amanuensis') to write his letters as he suffered from poor eye-sight and was unable to write. According to early sources, Paul was 'a short, bony, little Jew with constant running eyes from his eye problems, squinting with a very large angular nose'.
See what large letters I use as I write to you with my own hand [Paul's eyesight was defective and he needed help to write]
As you know, it was because of an illness that I first preached the gospel to you, and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me.
Paul replied, Brothers, I did not know [due to bad eye-sight] that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'
As you know, it was because of an illness that I first preached the gospel to you, and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me.
Paul replied, Brothers, I did not know [due to bad eye-sight] that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'
In Galatians, Paul confirms the Galatian Church was aware of his eye-sight problem. So much so, they would have 'plucked out their own eyes and given them to him' were it possible.
Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me.
Paul composed his letters in accordance with the writing conventions of his time. Scribes were essential as the skills required for writing with primitive pens and paper made writing legibly a challenge.
Tertius was one Roman Scribe ('Amanuensis') who wrote on behalf of Paul. Tertius wrote Paul's Epistles (letters), either from notes, ideas or direct from Paul's mouth. At the end of the Epistle (letter), Paul would conclude with personal greetings in his own writing. [John Gill's commentary]
Timothy is present as Paul and Tertius write Romans. Did Timothy have any influence over the final text? If so, what was that influence? Was any text in Romans written by Timothy?
I, Tertius, the one writing this letter for Paul, send my greetings, too, as one of the Lord's followers
Paul, write this greeting in my own hand. Remember my chains. Grace be with you.
I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.
I, Paul, write this greeting in my own hand.
Timothy, my co-worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my fellow Jews.
Paul, write this greeting in my own hand. Remember my chains. Grace be with you.
I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.
I, Paul, write this greeting in my own hand.
Timothy, my co-worker, sends his greetings to you, as do Lucius, Jason and Sosipater, my fellow Jews.
'Interpolation' is where a Word, Verse, Passage or even entire Chapter was added to Paul's Letter, often many years after Paul had written, disseminated it or died. Bible Scholars who hold the view that Paul's Letter is interpolated include:
- As a whole Bauer; Pierson; Loman
- 1:2, Weiss (1917: 534); Gilmour (1962: 688).
- 1:2b, Weiss (1910: xli, 3f.); Dinkier in RGG3; Schmithals (1965: 188f; 197 258);Schenke(1978:92f).
- 1:12, Weiss; Heinrici (1880); Pearce in Bowyer (1812); Goguel (1926: IV, 2); Michaelis.
- 1:16, Holsten (1880: 461 n.9, not asserted absolutely).
- 2:6-16, Widmann (1979).
- 4:6, Straatman; van de Sande Bakhuyzen (1880).
- 4:17, Weiss (1910: xli, 120); Gilmour; Dinkier.
- 6:3, Holsten.
- 7:8, Holsten.
- 7:11ab, Holsten.
- 7:14, Holsten.
- 7:17, Weiss (1910: xli); Gilmour; Dinkier.
- 7:17-24, Munro (1983: 80f.).
- 7:36-38, Holsten; Barnes (1947: 229).
- 8, as a whole, Munro (1983).
- 10, as a whole, Barnes (1947).
- 10:4b, Holsten.
- 10:13, Clemen; Pierson and Naber (1886: 81f.).
- 10:17, Clemen.
- 10:23-11:1, Munro 1983: 75-79).
- 10:29b-30, Hitzig; Zuntz.
- 11:2-16, Loisy (1935: 60f., 73f.,); Walker (1975; 1983; 1989); Cope (1978); Trompf (1980); Munro (1983: 69-75).
- 11:5b-6, Holsten.
- 11:10, Holsten; Lang; Wassenbergh (1815: 66); Straatman; Baljon; Owen; Lotze; Neander; Baur (1845: 636).
- 11:11, Straatman.
- 11:11f., Weiss (1910: xli).
- 11:13-15, Holsten.
- 11:16, Straatman; Prins; Baljon; Weiss (1910: xli, 276f.); Gilmour; Dinkier.
- 11:23-28, Straatman; Bruins; Lehman and Fridrichsen (1922); Loisy (1922: 43, 67; 1935: 69-74).
- 11:30, Prins.
- 13, in entirety, Lehmann and Fridrichsen; Loisy (1922: 43, 67); (1935: 69-74); Barnes (1947: 230); Titus (1959); Schenke (1978).
- 14:33-38, Munro (1983: 68f.).
- 14:33, Weiss (1910: xli); Gilmour; Dinkier; Loisy (1935: 73).
- 14:33b-35, Kiimmel; Straatman; van de Sande Bakhuyzen (1880); Holsten (1880: 495-97); van Manen (1880: 284-85); Genootsch (1880: 259f.); Schmiedel (1891); Weinel; Weiss (1910: 342); Allworthy (1917: 95-97); Dinkier; Loisy (1922: 43; 1933: 20 n.6; 1948: 363; 1961: 287); Leipoldt (1952); Zuntz (1953); Wendland (1954); Conzelmann (1969: 289f.); Ruef (1971: 154f.); Scroggs (1972); Munro (1973; 1983: 15f.); Jewett (1978); Perrin and Duling (1982: 180).
- 14:34-35, only Heinrici; Pfleiderer (1887: 169n); Easton (1947); Fascher (1953); Leipoldt (1954); Schweizer (1959: 152); Fitzer (1963); Bittlinger (1967); Barrett (1987: 699-708); Murphy-O'Connor (1979: 81-84). Cf. also Clemen (1894: 49f., as displaced but not therefore ungenuine).
- 15, as a whole, Barnes (1947: 228).
- 15:3-11, Straatman, van Manen, Teylers.
- 15:5b, Holsten.
- 15:2lf., 42-49, O'Neill (1975: 96).
- 16:22, Schmiedel; Baljon (1884); Holsten (1880: 450f.); Rovers; Bruins.
1 Corinthians 9
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IMPORTANT: All Scripture text has context and background. Scripture should never be read literally or in isolation. Always seek clarification from religious scholars and teachers. In general, Scripture adheres to four principles: (1) Literal Meaning - What the Scripture says (2) Historical Setting - The story events; how the Scripture was understood in its time (3) Grammar - The surrounding sentence and paragraph; textual context (4) Synthesis - A comparison with similar Scripture to give a better contextual understanding
