1 Coríntios 9
A.T. Robertson · Citado em PreceptAustin
1 Coríntios 9
Robertson - The critics in Corinth were “investigating” Paul with sharp eyes to find faults. How often the pastor is under the critic’s spy-glass. Defense (627) apologia from apo = from + logos = speech) literally means, “to talk one’s self off from". Apologia was a technical word used in the Greek law courts and was used of an attorney who talked his client off from a charge preferred against him. In short it refers to a speech given in defense. Although apologia may have the idea of a judicial interrogation in which one is called to answer for the manner in which he has exercised his responsibility, the word can also mean an informal explanation or defense of one's position (1Cor 9:3, 2Cor 7:11) and the word would aptly describe giving an answer to the skeptical, abusive or derisive inquiries of ill-disposed neighbors. Apologia in 8v - Acts 22:1; Acts 25:16; 1 Co. 9:3; 2 Co. 7:11; Phil. 1:7; Phil. 1:16; 2 Tim. 4:16; 1 Pet. 3:15 Examining (appraise, call to account, ask questions) (350) anakrino from aná = again + kríno = sift, judge, separate out so as to investigate) means to sift up and down, to examine accurately or carefully (re-examine), to make careful and exact research as in legal processes. Originally implying a through examination; ana, up, from bottom to top. Technically, of a legal examination. The fundamental idea of anakrino is examination, scrutiny, following up (ana) a series of objects or particulars in order to distinguish (krino). Anakrino can mean to interrogate, to cross-examine or to put through a course of questioning as when one is questioned and examined by a judge in a court of law. It was often used in secular Greek of the interrogation of a prisoner. It was also used of a judicial examination before the final verdict was rendered. Anakrino in the NT - Lk. 23:14; Acts 4:9; Acts 12:19; Acts 17:11; Acts 24:8; Acts 28:18; 1 Co. 2:14; 1 Co. 2:15; 1 Co. 4:3-4; 1 Co. 9:3; 1 Co. 10:25; 1 Co. 10:27; 1 Co. 14:24 Anakrino used 3x by Paul in 1 Corinthians 4:3-4+ "But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord." 1 Corinthians 9:4 Do we not have a right to eat and drink? Amplified - Have we not the right to our food and drink [at the expense of the churches]? NET 1 Corinthians 9:4 Do we not have the right to financial support? NLT 1 Corinthians 9:4 Don't we have the right to live in your homes and share your meals? ESV 1 Corinthians 9:4 Do we not have the right to eat and drink? NIV 1 Corinthians 9:4 Don't we have the right to food and drink? GNT 1 Corinthians 9:4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; KJV 1 Corinthians 9:4 Have we not power to eat and to drink? YLT 1 Corinthians 9:4 have we not authority to eat and to drink? ASV 1 Corinthians 9:4 Have we no right to eat and to drink? CSB 1 Corinthians 9:4 Don't we have the right to eat and drink? MIT 1 Corinthians 9:4 We are not to be denied the right to eat and drink, are we? NKJ 1 Corinthians 9:4 Do we have no right to eat and drink? NRS 1 Corinthians 9:4 Do we not have the right to our food and drink? NAB 1 Corinthians 9:4 Do we not have the right to eat and drink? NJB 1 Corinthians 9:4 Have we not every right to eat and drink? GWN 1 Corinthians 9:4 Don't we have the right to eat and drink? BBE 1 Corinthians 9:4 Have we no right to take food and drink? we: 1Co 9:7-14 Mt 10:10 Lu 10:7 Ga 6:6 1Th 2:6 2Th 3:8,9 1Ti 5:17,18 1 Corinthians 9 Resources - Multiple Sermons and Commentaries RIGHTS OF APOSTLES Do we not have a right (exousia) to eat and drink? - We shows he is speaking for all the apostles or possibly Barnabas since he mentions him in v6. The sentence begins with two negatives (me ouk), the first negative is used in the question expecting the answer “no” and the second negative negating the verb so it reads: “you would not say that we do not have the authority, would you?” Eat and drink in context refers to doing so that the church's expense. Some evidently insisted that because Paul was not one of the original 12 apostles, he had no right to be maintained by the church. And though Paul and his co-workers had every right to eat, drink, marry, and collect funds for their work of preaching the gospel, they pursued none of these things. Note the word exousia (right) is a key word in 1 Corinthians 9, occurring 5 times - 1 Cor 9:4, 5, 6, 12, 18.
1 Coríntios 9
Robertson - This is a plea for the support of the preacher’s wife and children. Plainly Paul has no wife at this time. Utley on the phrase believing wife - In Greek there is a double pair of nouns, “a sister, a wife,” which was idiomatic for “a believing wife.” The historical problem is how is this related to (1) the women who accompanied Jesus and the Apostolic group and helped them (cf. Matt. 27:55; Mark 15:40–41) (2) the woman discussed in 7:36–38 (a daughter or a virgin companion or a fiancee) (3) the ministry of the wives of church leaders similar to the deaconesses of Ro 16:1 or the “widows roll” of the Pastorals (cf. 1 Tim. 3:11; 5:9–10) Probably all of the original Twelve were married because singleness among Jews was very rare. Jews would marry because of the commandment in Gen. 1:28; 9:1, 7. Jack Arnold - It was the practice of the Apostles to take their wives and children with them when they traveled and ministered to various churches. This verse tells us that most of the Apostles were married to believing wives, and they were not separated from their wives and families when ministering. It also tells us that the church supported the Apostle, his wife and his family; therefore, we might conclude that the woman was not required to work for money outside the home. This verse certainly refutes the idea that men in the ministry should not be married....and the Lord’s brothers. This is a reference to the half-brothers of Jesus. Mary had other children by Joseph after she bore Christ (Matt. 1:25; 12:46; Jn. 2:12). This obviously refutes the superstition that Mary was always a virgin. This more importantly tells us that the privilege of being financially supported in the ministry applied to those who were not Apostles, for the half-brothers of Christ were not Apostles, except James.... and Cephas? Even Peter and his wife were supported by the church in the work of the ministry. Peter was a married man (Matt 8:14; Mark 1:30). Again, this refutes the whole idea of the celibacy of the clergy. Furthermore, if Peter was the first Pope (as some erroneously claim) then that Pope was a married man. The brothers of the Lord - (See Related Passages above) This refers to the Jesus’ literal half brothers, who were active in the church, were considered leadership. As a matter of fact, one of Jesus’ relatives was the leader of the Jerusalem Church for several generations during the first century, starting with James. (cf James in Acts 12:17+ in leadership in Acts 15:13+, author of James 1:1 and Jude author of Jude 1:1+) Robertson on Cephas - Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Cor 1:12). It was well known that Peter was married (Matt. 8:14). Paul mentions James by name in Gal. 1:19 as one of the Lord’s brothers. All the other apostles were either married or had the right to be.
1 Coríntios 9
Robertson - The illustrations from human life are pertinent, but he has some of a higher order, from Scripture. 1 Corinthians 9:9 For it is written in the Law of Moses, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING." God is not concerned about oxen, is He? Amplified - For in the Law of Moses it is written, You shall not muzzle an ox when it is treading out the corn. Is it [only] for oxen that God cares? NET 1 Corinthians 9:9 For it is written in the law of Moses, "Do not muzzle an ox while it is treading out the grain." God is not concerned here about oxen, is he? NLT 1 Corinthians 9:9 For the law of Moses says, "You must not muzzle an ox to keep it from eating as it treads out the grain." Was God thinking only about oxen when he said this? ESV 1 Corinthians 9:9 For it is written in the Law of Moses, "You shall not muzzle an ox when it treads out the grain." Is it for oxen that God is concerned? NIV 1 Corinthians 9:9 For 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? GNT 1 Corinthians 9:9 ἐν γὰρ τῷ Μωϋσέως νόμῳ γέγραπται, Οὐ κημώσεις βοῦν ἀλοῶντα. μὴ τῶν βοῶν μέλει τῷ θεῷ KJV 1 Corinthians 9:9 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? YLT 1 Corinthians 9:9 for in the law of Moses it hath been written, 'thou shalt not muzzle an ox treading out corn;' for the oxen doth God care? ASV 1 Corinthians 9:9 For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth, CSB 1 Corinthians 9:9 For it is written in the law of Moses, Do not muzzle an ox while it treads out grain. Is God really concerned with oxen? MIT 1 Corinthians 9:9 For in the law of Moses it has been written: Do not muzzle an ox that is treading out the grain. It is not oxen God cares about, is it? NKJ 1 Corinthians 9:9 For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it oxen God is concerned about? NRS 1 Corinthians 9:9 For it is written in the law of Moses, "You shall not muzzle an ox while it is treading out the grain." Is it for oxen that God is concerned? NAB 1 Corinthians 9:9 It is written in the law of Moses, "You shall not muzzle an ox while it is treading out the grain." Is God concerned about oxen, NJB 1 Corinthians 9:9 You must not muzzle an ox when it is treading out the corn. Is it about oxen that God is concerned here, GWN 1 Corinthians 9:9 Moses' Teachings say, "Never muzzle an ox when it is threshing grain." God's concern isn't for oxen. BBE 1 Corinthians 9:9 For it says in the law of Moses, It is not right to keep the ox from taking the grain when he is crushing it. Is it for the oxen that God is giving orders? You: De 25:4 1Ti 5:18 God is not concerned about oxen: Nu 22:28-35 De 5:14 Ps 104:27 145:15,16 147:8,9 Jon 4:11 Mt 6:26-30 Lu 12:24-28 1 Corinthians 9 Resources - Multiple Sermons and Commentaries Related Passage: 1 Timothy 5:18 For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING,” and “The laborer is worthy of his wages.” Unmuzzled Oxen Threshing Grain OLD TESTAMENT SUPPORT For it is written in the Law of Moses - Written is perfect tense meaning it has been written in the past and remains on record. It emphasizes the standing legal authority of the Word of God. As the psalmist penned "Forever, O LORD, Your word is settled in heaven." (Ps 119:89) Paul proceeds to quote the writing in Deuteronomy 25:4 "You shall not muzzle the ox while he is threshing." This OT farming analogy supports the right of financial support for those in ministry.
1 Coríntios 9
Robertson - He was emancipated from the law as a means of salvation, yet he knew how to speak to them because of his former beliefs and life with them (Gal. 4:21). He knew how to put the gospel to them without compromise and without offence.. Utley makes an excellent point - Paul’s main concern was evangelism (cf.1 Cor 9:20–23; 10:31–33). Therefore, he circumcised Timothy so as to work with Jews (cf. Acts 16:3), but would not circumcise Titus (cf. Gal. 2:3–5) so as not to compromise the freedom of the gospel among Gentiles. Brian Bell - Also, with Christians who are still under some legalism or custom you may have to submit to their moral standards...so as to reach them. (eg.) Haiti trips we require ladies to wear long dresses & guys to wear ties to church service. No clapping in a Bulgarian church I was in, in Etropole. Not putting my bible on the floor India.. Last time in Haiti 1 of our guys had piercings. Was asked to remove for Sun Service. Because of Paul’s restraint, many under the Law were brought above it to enjoy the full knowledge of Christ! Jack Arnold - A buzz word among missiologists and missionaries is contextualization. By this it is meant that creative ways are used to reach different people groups in their particular culture. It is being sensitive to the non-Christian, neutral mores of society so as not to hinder people from accepting the gospel. All aspects of a culture are not inherently evil but some are. Contextualization means that as we present the gospel to other people groups we change the forms which surround the gospel but we do not change the content of the gospel. Contextualization is nothing more than adapting the Christian message to a particular culture without compromising biblical truth. To evangelize Jews, it would be helpful to worship on Saturday, the Jewish Sabbath, observe Jewish holidays, use folk music and dance, use Jewish idioms or whatever. If evangelizing the Muslims, it may be well to assume certain postures in prayer, pray three times a day, use regular times of reflection and devotion, use houses of worship which resemble mosques or whatever. However, the message of the gospel is never changed. Question - What is contextualization? Answer: Generally, to contextualize an idea, statement or event is to place it within its larger setting in which it acquires its true and complete meaning. Contextualization aids comprehension. For example, an arithmetic problem may not seem very practical until it is seen within a story problem; the real-life situation contextualizes the math problem and makes it more understandable. In Christian evangelism, to contextualize is to tailor the presentation of the gospel to the wider sociological context in order to achieve greater understanding and, therefore, greater acceptance of the message. Various churches and missionary efforts through the years have used varying levels of contextualization. At one end of the spectrum is no contextualization at all. On the foreign field, this means that the gospel is presented in Western terms that may not be understood by the indigenous peoples. Truth is presented with no regard for the background, experience or thinking of the hearers. In America, we sometimes see churches that refuse to adapt music or programs to the surrounding culture. Gospel truth remains, but it is set in a rigid framework that allows little room for creativity. At the other end of the contextualization spectrum is too much adaptation. A message is presented in terms that are easily understood by the audience, but truth is compromised. We see this in places where Christian customs have been added to pagan belief systems, resulting in a confused syncretic of doctrine, and in churches that try to incorporate modern philosophy into their theology, whether or not it’s biblical. The result is a watering down of the truth. The necessary balance falls somewhere between those two extremes. The gospel must be presented in terms that are easily understood, but truth must also remain distinct from untruth. This occurs in churches that understand the culture in which they function and adapt their methods to the preferences of that culture. Gospel truth remains, presented in a culturally relevant manner, and no attempt is made to “sanitize” the cross to avoid offense (1 Corinthians 1:23). Contextualization is most often discussed in terms of missionary work. Some very early missionaries made no attempt to contextualize, but rather required their converts to become “Westernized,” or at least required a drastic break from their native culture. This tended to build walls rather than build relationships. Later, missionaries of the 19th and early 20th centuries, such as William Carey, Hudson Taylor, Amy Carmichael and others, leaned more toward immersing themselves in the culture and partnering with natives in reaching the lost. They contextualized the message to the culture without diluting the truth. This led to the modern missionary movement. In his book Peace Child, Don Richardson tells of his effort to bring the gospel to the Sawis, a tribe of headhunters in Papua New Guinea. He faced tremendous obstacles in a culture that honored deceit and betrayal—when they first heard the gospel, the natives saw Judas Iscariot as the hero of the story. In order to bridge the gap between the Sawi worldview and God’s message of love, Richardson had to contextualize the message. Through much prayer, hard work and persistence, Richardson was able to find the “key” to unlock the Sawi culture and present the gospel of Jesus in a way the Sawi could truly understand. The result was that a jungle church was established and some of the Sawi began evangelizing neighboring tribes. In the Bible, Daniel and his three friends were fully immersed in the Babylonian culture without giving in to influences that might draw them away from their God (Daniel 1-2). Their willingness to accommodate earned them an audience with the Babylonian king, and their refusal to compromise truth eventually led to the king’s acknowledgement of God (Daniel 4). When Paul spoke to the Athenians, he not only emulated the Athenian style of argument and oratory, but he also used their own writers to bolster his points (Acts 17:22-34). In other words, Paul understood Greek culture and contextualized the gospel in order to gain a hearing. There are clear biblical examples of contextualization in the New Testament. Jesus preached to Samaritans and Gentiles without requiring them to conform to Jewish practices. Peter’s dramatic vision of Acts 10 showed him that he needed to modify his approach to the Gentile culture; this he did, and a Roman centurion came to faith in Christ as a result. Paul’s statement that he would be “all things to all men” (1 Corinthians 9:22) indicates his willingness to contextualize the truth for his hearers, whoever they may be. And, finally, in Revelation we see that the Lord Jesus has redeemed people from every tribe, tongue, people, and nation (Revelation 5:9; 14:6). The gospel is truly cross-cultural and must be presented in a way that each culture can apprehend. The Christmas song “Some Children See Him” describes the baby Jesus from the point of view of various children of the world: to different children, Jesus is “lily white,” “bronzed and brown,” “almond-eyed,” or “dark as they.” The children understand Jesus in terms of their own background and culture. That is contextualization. GotQuestions.org 1 Corinthians 9:21 to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. Amplified - To those without (outside) law I became as one without law, not that I am without the law of God and lawless toward Him, but that I am [especially keeping] within and committed to the law of Christ, that I might win those who are without law. NET 1 Corinthians 9:21 To those free from the law I became like one free from the law (though I am not free from God's law but under the law of Christ) to gain those free from the law. NLT 1 Corinthians 9:21 When I am with the Gentiles who do not follow the Jewish law, I too live apart from that law so I can bring them to Christ. But I do not ignore the law of God; I obey the law of Christ. ESV 1 Corinthians 9:21 To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. NIV 1 Corinthians 9:21 To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. GNT 1 Corinthians 9:21 τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλ᾽ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους· KJV 1 Corinthians 9:21 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. YLT 1 Corinthians 9:21 to those without law, as without law -- (not being without law to God, but within law to Christ) -- that I might gain those without law; ASV 1 Corinthians 9:21 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. CSB 1 Corinthians 9:21 To those who are without that law, like one without the law-- not being without God's law but within Christ's law-- to win those without the law. MIT 1 Corinthians 9:21 To those without the law, I became as one without the influence of the law—not being lawless as far as God is concerned, but subject to Christ's "law"—that I might win those outside the realm of the law. NKJ 1 Corinthians 9:21 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; NRS 1 Corinthians 9:21 To those outside the law I became as one outside the law (though I am not free from God's law but am under Christ's law) so that I might win those outside the law. NAB 1 Corinthians 9:21 To those outside the law I became like one outside the law-- though I am not outside God's law but within the law of Christ-- to win over those outside the law. NJB 1 Corinthians 9:21 to those outside the Law as one outside the Law, though I am not outside the Law but under Christ's law, to win those outside the Law. GWN 1 Corinthians 9:21 I became like a person who does not have Moses' Teachings for those who don't have those teachings. I did this to win them even though I have God's teachings. I'm really subject to Christ's teachings. BBE 1 Corinthians 9:21 To those without the law I was as one without the law, not as being without law to God, but as under law to Christ, so that I might give the good news to those without the law. to those who are without law: Ac 15:28 16:4 21:25 Ro 2:12,14 Ga 2:3,4,12-14 3:2 though not being without the law of God: 1Co 7:19-22 Ps 119:32 Mt 5:17-20 Ro 7:22,25 8:4 13:8-10 Ga 5:13,14,22,23 Eph 6:1-3 1Th 4:1,2 Titus 2:2-12 Heb 8:10 1 Corinthians 9 Resources - Multiple Sermons and Commentaries Hudson Taylor Dressing for the Gospel TO THE GENTILES Steven
1 Coríntios 9:27
Robertson writes that the verb doulagogeo "is the metaphor of the victor leading the vanquished as captive and slave." The use of the present tense signifies that Paul continually brings his body into subjection. The implication of course is that the body continually seeks to have its way and gratify its sinful desires. This reminds me of the continual struggle Paul describes in Galatians 5 after commanding us to continue walk in dependence on and empowerment by the Spirit… But I say, walk (present imperative = command to continually conduct yourself) by the Spirit, and you will not carry out the (evil, sinful) desire of the flesh. For the flesh sets its desire (epithumeo in the present tense identifies this battle of opposing desires as a lifelong struggle) against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. (Gal 5:16-note, Gal 5:17-note) Comment: As an aside note the order (1) Walk by the Spirit and (2) You will not carry out the desires of the flesh. You are probably saying "That's obvious!" It is, but the trap many believers fall into is to first "not carry out the desires of the flesh" and think that they by so doing they are now walking by the Spirit. That inverts the order and subverts the power of the Spirit. As we learn to surrender our wills to the Spirit (and this is a lifelong process I believe), we experience His desire and His power, both of which are opposed to and superior to the desire and power of the flesh. The result is we don't carry out the desire of the flesh. Notice Paul does not say "Walk by the Spirit and you will not experience the desires of the flesh." In fact verse 17 indicates we will experience the evil desires of the flesh for the rest of our earthly lives. Vine adds that Paul (and all believers) should be continually "treating (the body) as a bondslave, refusing the indulgence of its desires, and making it constantly subordinate to the spirit. If our body gets the upper hand of us we are marred in spirit. Our natural desires should be those over which we act as complete masters. For this we need the help of the Holy Spirit which (Who) is ever available, but we need also the spiritual determination to respond to His power and direction. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson ) Adam