1 Corinthians Chapter 9
1Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord?
2Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord.
3This is my defense to those who sit in judgment on me.
4 Don’t we have the right to food and drink?
5 Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas?
6Or is it only I and Barnabas who lack the right to not work for a living?
7Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk?
8Do I say this merely on human authority? Doesn’t the Law say the same thing?
9For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned?
10Surely he says this for us, doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest.
11If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?
12If others have this right of support from you, shouldn’t we have it all the more?But we have not used this power, but bear all things, lest we should occasion hindrance to the Gospel of Christ;
13Don’t you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar?
14 In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.
15 But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast.
16 For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel!
17 If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me.
18 What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel.
19 For though I be free from all men, I have made myself servant to all, that I might gain all.
25 And every athlete goes into total training. They do it to win a crown which dies, we for one which never dies.
26Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air.
27 I bruise my own body and treat it as a slave.so that after I have preached to others, I myself will not be disqualified for the prize.
20 Unto the Jews, I became as a Jew,that I might gain the Jewsto the Hebrews, I became as a Hebrew,
21 to the Greeks I became as a Greek,(though I am not free from God’s law but am under Christ’s law), so as to win those not having the law.
22To the weak I became weak, to win the weak.I became all things to all men, that I might gain all men.
23 I do all this 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 run, but only one gets the prize? Run in such a way as to get the prize.
Relevant Patristic References
1 cor 9:1 - And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? " [Tertullian On Modesty 14 § 7 (p.1307, l.27) BP1]
1 Cor 9:1 Tertullian Monogamy 8 § 5 (p.1239, l.28) BP1
1 Cor 9.2 Only Origen and only once
1 Cor 9:3 Only Tertullian 5 7 § 10 (p.684, l.12) BP1
1 Cor 9.4 Clement Instructor 2 9 § 1 (p.159, l.28) BP1 2 10 § 5 (p.161, l.9) BP1
1 Cor 9:4 Tertullian Monogamy 8 § 6 (p.1240, l.35) BP1
1 Cor 9.4 Tertullian Modesty 14 § 11 (p.1307, l.42) BP1
1 cor 9:5 - In one of his letters Paul has no hesitation in addressing his "yokefellow." 199 He did not take her around with him for the convenience of his ministry. (2) He says in one of his letters, "Do we not have the authority to take around a wife from the Church, like the other apostles?" 200 (3) But the apostles in conformity with their ministry concentrated on undistracted preaching, and took their wives around as Christian sisters rather than spouses, to be their fellow-ministers in relation to housewives, through whom the Lord’s teaching penetrated into the women’s quarters without scandal. [Clement Stromata 3.5]
1 Cor 9.5 But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. "Have we not power to eat and to drink," says the apostle, "and to lead about wives"? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak." Clement Instructor 2 9 § 1 (p.159, l.28) BP1
1 Cor 9:5 Cyprian De singularitate clericorum 20 (p.196, l.5) BP2 22 (p.198, l.28) BP2
1 Cor 9:5 Clement Recognitions 7 25 § 3 (p.209, l.1 - /) BP2 7 36 § 1 (p.214, l.14 - /) BP2
1 Cor 9:5 Clement Homilies 13 1 § 1 (p.192, l.3 - /) BP2
1 Cor 9:5 Clement Epistles on Virginity 2 15 § 6 (p.49, l.11) BP2
1 Cor 9:5 Tertullian Monogamy 8 § 5 (p.1239, l.28) BP1 8 § 5 (p.1240, l.32) BP1
1 cor 9:5 - Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them [Tertullian Exhortation to Chastity]
1 Cor 9.6 - Tertullian Modesty 20 § 2 (p.1324, l.9) BP1
1 Cor 9:7 - Clement Instructor 1 37 § 3 (p.112, l.19) BP1
1 cor 9:7 - he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen. [Tertullian Against Marcion 5.7]
1 Cor 9:7 Adamantius Dialogue (p.42, l.13 - <) BP2
1 Cor 9.8 Only Origen
1 Cor 9:9 Adamantius Dialgoue (p.42, l.20) BP2 (p.42, l.22 - <) BP2
1 cor 9:9 - But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land. [Tertullian Against the Jews]
1 cor 9:9 - interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; [Tertullian Against Marcion 3 5 § 4 (p.513, l.27) BP1 ]
1 cor 9:9, 13, 15 - But he5513 wanted divine authority. What was the use, however, of adducing the Creator’s, which he was destroying? It was vain to do so; for his god had no such authority! (The apostle) says: “Thou shalt not muzzle the ox that treadeth out the corn,”5514 and adds: “Doth God take care of oxen?” Yes, of oxen, for the sake of men! For, says he, “it is written for our sakes.”5515 Thus he showed that the law had a symbolic reference to ourselves, and that it gives its sanction in favour of those who live of the gospel. (He showed) also, that those who preach the gospel are on this account sent by no other god but Him to whom belongs the law, which made provision for them, when he says: “For our sakes was this written.”5516 Still he declined to use this power which the law gave him, because he preferred working without any restraint.5517 Of this he boasted, and suffered no man to rob him of such glory5518
5518 1 Cor. ix. 15.
—certainly with no view of destroying the law, which he proved that another man might use. For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since “that rock was Christ," [Tertullian Against Marcion 5 7 § 10 (p.684, l.15)]
1 Cor 9:9 Tertullian Against Marcion 5 16 § 7 (p.712, l.8) BP1
1 cor 9.9 - And who is sounimpressible and stolid in intellect, as not to see that those sayings of our Lord may suffice him for all cases? Moreover, it is in perfect harmony with these sayings that Paul speaks, when he interprets to the following intent certain things written in the law: You shall not muzzle the mouth of the ox that treads out the grain. Does God take care for oxen? Or says He it altogether for our sakes? But why should we waste further time upon this subject? Nevertheless I shall add a few things out of many that might be offered. [Acts of Archelaus 21]
1 Cor 9:9 Methodius Lepra 9 § 2 (p.462, l.15) BP2 14 § 7 (p.469, l.19 - <) BP2
1 Cor 9.9 Epiphanius Panarion 42 11 § 8 (p.121, l.15 - <) BP4 42 11 § 8 (p.121, l.15 - *<) BP4 42 11 § 8 (p.122, l.1 - *<) BP4 42 12 § 3 (p.162, l.4 - <) BP4 42 12 § 3 (p.162, l.5 - <) BP4 42 12 § 3 (p.162, l.10 - <) BP4 42 12 § 3 (p.162, l.17 - <) BP4 42 12 § 3 (p.163, l.8) BP4 42 12 § 3 (p.163, l.24 - *<) BP4
1 Cor 9:10 ad Diognetus 12 § 6 (p.149, l.23) BP1
1 Cor 9:10 Adamantius Dialogues (p.42, l.13 - <) BP2 (p.42, l.22 - <) BP2
1 Cor 9:10 Tertullian Against Marcion 3 5 § 4 (p.513, l.27) BP1 5 7 § 10 (p.684, l.12) BP1 5 7 § 10 (p.684, l.18) BP1
1 Cor 9:10 Methodius Lepra 9 § 2 (p.462, l.15) BP2 14 § 7 (p.469, l.19 - <) BP2
1 cor 9:10 - To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty;(218) when at the same period the land is spared from tillage; a place is also granted to the needy; and from the treading ox's mouth the muzzle is removed, for the enjoyment of the fruit of his labour before him, in order that kindness first shown in the case of animals might be raised from such rudiments(219) to the refreshment(220) of men. [TErtullian Against MArcion 2.17]
1 Cor 9:10 Epiphanius Panarion 42 12 § 3 (p.162, l.17 - <) BP4 42 12 § 3 (p.163, l.8) BP4
1 Cor 9:11 Only Origen
1 Cor 9:12 Clement Stromata For they intimated "that they must of necessity abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which keeping themselves, they should do well." It is a different matter, then, which is expressed by the apostle: "Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas? But we have not used this power," he says, "but bear all things, lest we should occasion hindrance to the Gospel of Christ;" namely, by bearing about burdens, when it was necessary to be untrammelled for all things; or to become an example to those who wish to exercise temperance, not encouraging each other to eat greedily of what is set before us, and not to consort inconsiderately with woman. And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. "For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all. And every one that striveth for mastery is temperate in all things." μάλιστα δὲ τοὺς τηλικαύτην οἰκονομίαν πεπιστευμένους ὑπόδειγμα τοῖς μανθάνουσιν 4.15.98.1 ἄχραντον ἐκκεῖσθαι προσήκει. ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, φησίν, ἵνα τοὺς πάντας κερδήσω, καὶ πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται "But the earth is the Lord's, and the fulness thereof." For conscience' sake, then, we are to abstain from what we ought to abstain. "Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God " -- what you are commanded to do by the rule of faith. 4 97 § 4 (p.291, l.14) BP1
1 Cor 9:12 De sinularitate clericum
1 Cor 9;12 Tertullian Modesty 14 § 11 (p.1308, l.44) BP1
1 Cor 9:13 No one before Eusebius
1 Cor 9:14 Tertullian Against Marcion 5 7 § 11 (p.684, l.20) BP1
1 cor 9:14 - And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have inChrist. For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts, says he, that I may not make my brother stumble. 1 Corinthians 8:13 I gain the man by a little self-restraint. Have we not power to eat and to drink? 1 Corinthians 9:14 And we know— he says the truth— that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But, he says, through your knowledge your weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ.Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat; 1 Corinthians 5:11 neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons.[Clement Instructor 2.1]
1 Cor 9:15 Tertullian Against Marcion 5 7 § 11 (p.684, l.24) BP1
1 cor 9:15 With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty."[Tertullian on Modesty 14 § 8 (p.1307, l.31) BP1 ]
1 cor 9:16 - And so there is incumbent on us a necessity1214
1214 Comp. 1 Cor. ix. 16.
binding us, since we have premised that a new law was predicted by the prophets, and that not such as had been already given to their fathers at the time when He led them forth from the land of Egypt,1215 to show and prove, on the one hand, that that old Law has ceased, and on the other, that the promised new law is now in operation. [Tertullian Against the Jews 6]
1 Cor 9:16 Only Origen
1 cor 9:15 - 25 - For they intimated “that they must of necessity abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which keeping themselves, they should do well.” It is a different matter, then, which is expressed by the apostle: “Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas? But we have not used this power,” he says, “but bear all things, lest we should occasion hindrance to the Gospel of Christ;” namely, by bearing about burdens, when it was necessary to be untrammelled for all things; or to become an example to those who wish to exercise temperance, not encouraging each other to eat greedily of what is set before us, and not to consort inconsiderately with woman. And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. “For though I be free from all men, I have made myself servant to all,” it is said, “that I might gain all. And every one that striveth for mastery is temperate in all things.” 2815 “But the earth is the Lord’s, and the fulness thereof.” 2816 For conscience’ sake, then, we are to abstain from what we ought to abstain. “Conscience, I say, not his own,” for it is endued with knowledge, “but that of the other,” lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. “For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God” 2817 —what you are commanded to do by the rule of faith.[Clement Stromata 4.15 ]
1 Cor 9:17 οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; ἀλλ' οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, φησίν, ἀλλὰ πάντα στέγομεν, ἵνα 4.15.97.5 μὴ ἐγκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ, ἤτοι
φορτία περιάγοντες, δέον εὐλύτους εἰς πάντα εἶναι, ἢ ὑπόδειγμα τοῖς θέλουσιν
ἐγκρατεύεσθαι γινόμενοι, μὴ οἰκοδομουμένοις εἰς τὸ ἀδεῶς τὰ παρατιθέμενα ἐσθίειν
καὶ ὡς ἔτυχεν ὁμιλεῖν τῇ γυναικί· μάλιστα δὲ τοὺς τηλικαύτην οἰκονομίαν
πεπιστευμένους ὑπόδειγμα τοῖς μανθάνουσιν Clement Stromata (p.291, l.22) BP1
1 Cor 9:18 Only Origen
1 Cor 9:19 ἄχραντον ἐκκεῖσθαι προσήκει. ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, φησίν, ἵνα τοὺς πάντας κερδήσω, καὶ πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἀλλὰ τοῦ κυρίου ἡ
γῆ καὶ 4.15.98.2 τὸ πλήρωμα αὐτῆς. διὰ τὴν συνείδησιν οὖν ἀφεκτέον ὧν ἀφεκτέον. Clement Stromata 4 98 § 1 (p.291, l.23) BP1
1 Cor 9:19 To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing. But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, "accommodating himself to the Jews, became a Jew that he might gain all." ἀληθῆ τε γὰρ φρονεῖ ἅμα καὶ ἀληθεύει, πλὴν εἰ μή ποτε ἐν θεραπείας μέρει, καθάπερ ἰατρὸς πρὸς νοσοῦντας ἐπὶ σωτηρίᾳ τῶν καμνόντων, ψεύσεται ἢ ψεῦδος ἐρεῖ κατὰ τοὺς σοφιστάς. αὐτίκα Τιμόθεον ὁ γενναῖος περιέτεμεν ἀπόστολος, κεκραγὼς καὶ γράφων περιτομὴν τὴν χειροποίητον οὐδὲν ὠφελεῖν· ἀλλ' ἵνα μή, ἀθρόως ἀποσπῶν τοῦ νόμου πρὸς τὴν ἐκ πίστεως τῆς καρδίας περιτομήν, ἀφηνιάζοντας ἔτι τοὺς ἀκροωμένους τῶν Ἑβραίων ἀπορρῆξαι τῆς συναγωγῆς ἀναγκάσῃ, συμπεριφερόμενος Ἰουδαίοις Ἰουδαῖος ἐγένετο, ἵνα πάντας κερδήσῃ. ὁ τοίνυν μέχρι τῆς συμπεριφορᾶς διὰ τὴν τῶν πέλας σωτηρίαν συγκαταβαίνων (ψιλῶς διὰ τὴν τῶν δι' οὓς συμπεριφέρεται σωτηρίαν), οὐδεμιᾶς ὑποκρίσεως διὰ τὸν ἐπηρτημένον τοῖς δικαίοις ἀπὸ τῶν ζηλούντων κίνδυνον μετέχων, οὗτος οὐδαμῶς ἀναγκάζεται 7 53 § 3 (p.39, l.21) BP1 7 53 § 3 (p.39, l.21) BP1
1 cor 9:19 - Wherefore also the heresies of the Barbarian philosophy, although they speak of one God, though they sing the praises of Christ, speak without accuracy, not in accordance with truth; for they discover another God, and receive Christ not as the prophecies deliver. But their false dogmas, while they oppose the conduct that is according to the truth, are against us. For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more carnally, knowing right well that circumcision does not justify; for he professed that “all things were for all” by conformity, preserving those of the dogmas that were essential, “that he might gain all.”3429 And Daniel, under the king of the Persians, wore “the chain,”3430 though he despised not the afflictions of the people. [Clement 6.14]
1 Cor 9:19 Tertullian Prescription 24 § 2 (p.205, l.5) BP1
1 cor 9:20 - Our book will not shrink from making use of what is best in philosophy and other preparatory p. 303 instruction. “For not only for the Hebrews and those that are under the law,” according to the apostle, “is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all.” 1833 Also in the Epistle to the Colossians he writes, “Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.” 1834 The nicety of speculation, too, suits the sketch presented in my commentaries. In this respect the resources of learning are like a relish mixed with the food of an athlete, who is not indulging in luxury, but entertains a noble desire for distinction. [Clement Stromata 1.1.15 § 4 (p.11, l.23) BP1]
1 Cor 9:20 Clement Stromata
1 cor 9:20 - I have not the good fortune, 2102 or, as I must rather say, 2103 I have not the unenviable task, 2104 of setting apostles by the ears. 2105 But, inasmuch as our very perverse cavillers obtrude the rebuke in question for the set purpose of bringing the earlier 2106 doctrine into suspicion, I will put in a defence, as it were, for Peter, to the effect that even Paul said that he was “made all things to all men—to the Jews a Jew,” to those who were not Jews as one who was not a Jew—“that he might gain all.” 2107 Therefore it was according to times and persons and causes that they used to censure certain practices, which they would not hesitate themselves to pursue, in like conformity to times and persons and causes. Just (e.g.) as if Peter too had censured Paul, because, whilst forbidding circumcision, he actually circumcised Timothy himself. Never mind 2108 those who pass sentence on apostles! It is a happy fact that Peter is on the same level with Paul in the very glory 2109 of martyrdom. [Tertullian Prescription 24]
1 Cor 9:20 Tertullian Against Marcion 1 20 § 3 (p.461, l.26) BP1
1 cor 9:20 - Their truth may be inferred from their agreement with the apostle's own profession, how "to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law,"-and so here with respect to those who come in secretly,-"and lastly, how he became all things to all men, that he might gain all." [Tertullian Against Marcion 5.3 § 5 (p.669, l.21) BP1]
1 Cor 9:21 Only Origen
1 Cor 9:22 Clement Stromata ἀγὼν γὰρ καὶ ὁ προαγὼν καὶ μυστήρια τὰ πρὸ
μυστηρίων, οὐδὲ ὀκνήσει συγχρήσασθαι φιλοσοφίας καὶ τῆς ἄλλης προπαιδείας
1.1.15.4 τοῖς καλλίστοις τὰ ὑπομνήματα ἡμῖν. οὐ γὰρ μόνον δι' Ἑβραίους καὶ τοὺς
ὑπὸ νόμον κατὰ τὸν ἀπόστολον εὔλογον Ἰουδαῖον γενέσθαι, 1.1.15.5 ἀλλὰ καὶ διὰ
τοὺς Ἕλληνας Ἕλληνα, ἵνα πάντας κερδάνωμεν 1 15 § 4 (p.11, l.23) BP1
1 cor 9:22 - “For this is habitual to the wicked,” says Empedocles, “to wish to overbear what is true by disbelieving it.” And that our tenets are probable and worthy of belief, the Greeks shall know, the point being more thoroughly investigated in what follows. For we are taught what is like by what is like. For says Solomon, “Answer a fool according to his folly.” 2991 Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For “I p. 449 became all things to all men, that I might gain all men.” 2992 Since also “the rain” of the divine grace is sent down “on the just and the unjust.” 2993 “Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God,” 2994 exclaims the noble apostle. [Clement Stromata 5.3.18 § 7 (p.338, l.11) BP1]
1 Cor 9: 22 Clement Stromata ἄλλον τε γὰρ θεὸν παρευρίσκουσι καὶ τὸν Χριστὸν οὐχ ὡς αἱ προφητεῖαι
παραδιδόασιν, ἐκδέχονται. ἀλλ' οὔτι γε τὰ ψευδῆ τῶν δογματ<ισθέντ>ων αὐτοῖς,
ἔστ' ἂν ἐναντιῶνται τῇ κατὰ τὴν ἀλήθειαν 6.15.124.1 ἀγωγῇ, καθ' ἡμῶν ἐστιν.
αὐτίκα ὁ Παῦλος τὸν Τιμόθεον περιέτεμεν διὰ τοὺς ἐξ Ἰουδαίων πιστεύοντας, ἵνα
μή, καταλύοντος αὐτοῦ τὰ ἐκ τοῦ νόμου σαρκικώτερον προειλημμένα, ἀποστῶσι τῆς
πίστεως οἱ ἐκ νόμου κατηχούμενοι, εἰδὼς ἀκριβῶς ὅτι περιτομὴ οὐ δικαιοῖ· τοῖς πᾶσι
γὰρ πάντα γίγνεσθαι ὡμολόγει κατὰ συμπεριφορὰν σῴζων τὰ κύρια 6.15.124.2 τῶν
δογμάτων, ἵνα πάντας κερδήσῃ. 6 124 § 1 (p.494, l.14) BP1]
1 cor 9:22 - But then, even if he censures Peter and John and James, who were thought to be pillars, it is for a manifest reason. They seemed to be changing their company from respect of persons. And yet as Paul himself became all things to all men, 1 Corinthians 9:22 that he might gain all, it was possible that Peter also might have betaken himself to the same plan of practising somewhat different from what he taught. [Tertullian Against Marcion 4.3 § 3 (p.548, l.27) BP1]
1 Cor 9:22 Tertullian Against Marcion 5 3 § 5 (p.669, l.1) BP1]
1 Cor 9:22 Tertullian Prescription 24 § 2 (p.205, l.5) BP1
1 Cor 9:22 Tertullian Monogamy 14 § 2 (p.1249, l.8) BP1
1 Cor 9:23 Origen only
1 Cor 9:24 Clement Second Letter to the Corinthians 7 § 1 (p.74, l.9) BP1
1 Cor 9:24 Clement Stromata . ὁ μὲν οὖν ἁπλοῦς λόγος τῆς καθ' ἡμᾶς
φιλοσοφίας τὰ πάθη πάντα ἐναπερείσματα τῆς ψυχῆς φησιν εἶναι τῆς μαλθακῆς καὶ
εἰκούσης καὶ οἷον ἐναποσφρα2.20.110.2 γίσματα τῶν πνευματικῶν δυνάμεων, πρὸς
ἃς ἡ πάλη ἡμῖν. ἔργον γάρ, οἶμαι, ταῖς κακούργοις δυνάμεσιν ἐνεργεῖν τι τῆς ἰδίας
ἕξεως παρ' ἕκαστα πειρᾶσθαι εἰς τὸ καταγωνίσασθαι καὶ ἐξιδιοποιήσασθαι 2.20.110.3
τοὺς ἀπειπαμένους αὐτάς. ἕπεται δ' εἰκότως τοὺς μὲν καταπαλαίεσθαι, ὅσοι δὲ
ἀθλητικώτερον τὸν ἀγῶνα μεταχειρίζονται πάμμαχον ἀγωνισάμενοι καὶ μέχρι τοῦ
στεφάνου χωρήσαντες, αἱ προειρημέναι δυνάμεις ἐν πολλῷ τῷ λύθρῳ τότε δὴ
ἀπαυδῶσι θαυμάζουσαι τοὺς νικηφόρους. 2.20.110.4 Τῶν γὰρ κινουμένων τὰ μὲν
καθ' ὁρμὴν καὶ φαντασίαν κινεῖται, ὡς τὰ ζῷα, τὰ δὲ κατὰ μετάθεσιν, ὡς τὰ ἄψυχα. 2 110 § 3 (p.173, l.12) BP1 7 20 § 3 (p.14, l.23) BP1
1 Cor 9:24 Clement Exhortation 96 § 3 (p.164, l.18) BP1
1 cor 9:24 - 27 - On this account also Paul theApostle says to the Corinthians, Do you not know, that they who run in a racecourse, do all indeed run, but one receives the prize? So run, that you may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as one beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway. 1 Corinthians 9:24-27 This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, nodoubt, this our good would be [virtually] irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight; and health, too, is rendered all the more estimable by an acquaintance with disease; light, also, by contrasting it with darkness; and life with death. [Irenaeus AH 4.37.7]
1 Cor 9:24 Pseudo-Cyprian De laude martyrii 28( p.49, l.7 - <) BP2
1 Cor 9:24 Tertullian Resurrection of the Flesh 1
5
§ 4 (p.8, l.5) BP2
1 Cor 9:25 Sybilline Oracle GEFFCKEN J., GCS 8 (1902).2
(p.29, l.48) BP1
1 Cor 9:25 2 Clement 7
§ 1 (p.74, l.9) BP1
1 Cor 9:25 Odes of Solomon 1
§ 3 (p.207, l.5) BP1
1 Cor 9:25 Clement Exhortation 96
§ 3 (p.164, l.18) BP1
1 Cor 9:25 Clement QDS 3
§ 5 (p.161, l.31) BP1
1 Cor 9:25 Clement Stromata 4
98
§ 1 (p.291, l.24) BP1
1 cor 9:25 - 27 - Since we are not wrestling against flesh and blood, but against spiritual beings, potent in temptation, 420 the rulers of this dark world," there is forbearance. (4) This is why Paul says, "I bruise my own body and treat it as a slave" because "every athlete goes into total training" (instead of "total training" we understand not that he abstains from absolutely everything but that he shows self-control in those things he has taken a deliberate decision to use). "They do it to win a crown which dies, we for one which never dies," 421 if we win the contest. No effort, no crown! διὰ τοῦτο καὶ ὁ Παῦλος αὐτό μου τὸ σῶμα ὑποπιέζω καὶ δουλαγωγῶ φησίν, ὅτι πᾶς ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται (ἀντὶ τοῦ εἰς πάντα ἐγκρατεύεται, οὐ πάντων ἀπεχόμενος, ἀλλ' οἷς ἔκρινεν, ἐγκρατῶς χρώμενος), ἐκεῖνοι μὲν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἵνα ἄφθαρτον, νικῶντες ἐν τῇ πάλῃ, οὐχὶ δὲ ἀκονιτὶ στεφανούμενοι (5) Today there are some people who place the widow above the virgin in self-control, on the grounds that she has shown a high-minded rejection 422 of a pleasure she has enjoyed. [Clement of Alexandria Stromata 3.16.101 § 4 (p.243, l.2) BP1]
1 Cor 9:25 Pseudo-Cyprian De singularitate clericorum 17
(p.192, l.23 - <) BP2
1 Cor 9:25 Acts of Thomas § 12 (p.118, l.18) BP2
1 cor 9:26 - But he that striveth for the mastery[7] is temperate in all things; and they do it to obtain a corruptible crown, but we an incorruptible. [Epistle of Theonas]
1 Cor 9:26 Pseudo-Cyprian De singularitate clericorum 22 (p.199, l.2 - <) BP2
1 Cor 9:27 - ὁ μὲν οὖν ἁπλοῦς λόγος τῆς καθ' ἡμᾶς
φιλοσοφίας τὰ πάθη πάντα ἐναπερείσματα τῆς ψυχῆς φησιν εἶναι τῆς μαλθακῆς καὶ
εἰκούσης καὶ οἷον ἐναποσφρα2.20.110.2 γίσματα τῶν πνευματικῶν δυνάμεων, πρὸς
ἃς ἡ πάλη ἡμῖν. ἔργον γάρ, οἶμαι, ταῖς κακούργοις δυνάμεσιν ἐνεργεῖν τι τῆς ἰδίας
ἕξεως παρ' ἕκαστα πειρᾶσθαι εἰς τὸ καταγωνίσασθαι καὶ ἐξιδιοποιήσασθαι 2.20.110.3
τοὺς ἀπειπαμένους αὐτάς. ἕπεται δ' εἰκότως τοὺς μὲν καταπαλαίεσθαι, ὅσοι δὲ
ἀθλητικώτερον τὸν ἀγῶνα μεταχειρίζονται πάμμαχον ἀγωνισάμενοι καὶ μέχρι τοῦ
στεφάνου χωρήσαντες, αἱ προειρημέναι δυνάμεις ἐν πολλῷ τῷ λύθρῳ τότε δὴ
ἀπαυδῶσι θαυμάζουσαι τοὺς νικηφόρους. 2.20.110.4 Τῶν γὰρ κινουμένων τὰ μὲν
καθ' ὁρμὴν καὶ φαντασίαν κινεῖται, ὡς τὰ ζῷα, τὰ δὲ κατὰ μετάθεσιν, ὡς τὰ ἄψυχα. Clement Stromata . 2 110 § 3 (p.173, l.12) BP1
1 Cor 9:27 3 101 § 4 (p.243, l.1) BP1
1 Cor 9:27 Clement Stromata 7 20 § 3 (p.14, l.23) BP1
1 cor 9:27 - He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify, the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that tie may "not be cast away,"81 but may be approved before God and before men. For in "the man who is of God,"82 with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit "83 and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. [Clement First epistle on Virginity 1 9 § 1 (p.15, l.19 - <) BP2 ]
1 Cor 9:27 - Pseudo-Cyprian De singularitate clericorum 22 (p.199, l.2 - <) BP2
