After any election, like the recent municipal one, newly elected counselors have a particularly hard calling. They realize that not everyone voted for them yet they must work on behalf of everyone.
In Corinth, Paul had the difficult task of working in two distinct cultures: that of Jewish Christians who lived by the Mosaic law, and that of Gentile Christians who were free from the law of Moses. He had to preach the gospel to both groups while trying to bring them together in one community of believers and serving as a faithful pastor to those Christians who had weak consciences. (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, p. 304). Grand Rapids: Baker Book House.).
In any environment where we work with people we have to deal with various and often competing sensibilities and expectations. How do we bridge these factors while accomplishing tasks and achieving objectives? Riding rough shot over these factors results in conflict and division. Paul has a better approach.
In 1 Corinthians 9 Paul restates (v. 15) and then continues to illustrate the principle that love limits Christian liberty. In order to reach people with the truth of the Gospel, we must be willing to accept 1) Self-Denial (v.19-23) and be willing to practice 2) Self -Control (v. 24-27)
In order to reach people with the truth of the Gospel, we must be willing to accept:
1) Self–denial (1 Corinthians 9:19–23)
1 Corinthians 9:19-23 [19]For though I am free from all, I have made myself a servant to all, that I might win more of them. [20]To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. [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. [22]To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. [23]I do it all for the sake of the gospel, that I may share with them in its blessings. (ESV)
The primary purpose of Paul’s not taking full advantage of his Christian liberty was that [he] might win more. He deeply believed that “he who is wise wins souls” (Prov. 11:30) and was willing to do anything and to sacrifice anything to win people to Jesus Christ. As far as his rights were concerned he was free from all, but because of his love for all people he would gladly limit those rights for their sakes. He had, figuratively, become a servant/slave to all. He would modify his habits, his preferences, his entire life–style if any of those things caused someone to stumble, to be offended, or to be hindered from faith in the Lord. I have made myself a servant/slave is only two words in Greek (edoulôsa, “I enslave,” and emauton, “myself”). That word for enslavement is very strong. It is used to describe Israel’s 400–year experience in Egypt (Acts 7:6), the marriage bond (1 Cor. 7:15), addiction to wine (Titus 2:3), and the Christian’s new relationship to righteousness (Rom. 6:18). It was not a small or easy thing that Paul enslaved himself to all. Jesus himself is the paradigm for such servanthood. Free, in order to become slave to all—this is surely the ultimate expression of truly Christian, because it is truly Christlike, behavior (Fee, G. D. (1987). The First Epistle to the Corinthians (p. 426). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Paul’s willing adjustment of his living in order to identify with those to whom he witnessed was part of what today we call preevangelism. What he did in this regard was not a part of the gospel; it had nothing to do with the gospel. But it helped many unbelievers to listen to the gospel and be more open to receive it.
• There are times when we consider eternity, people we care about, or the coming judgment that we think about the salvation of others. It is entirely different thing when we would take any biblical measure to win them to Christ. Being far from a casual or part time endeavor, soul winning must be a continual, committed, endeavor if it is to be successful.
To illustrate his voluntary slavery Paul mentions three ways, starting in verse 20, in which he had adapted, and would continue to adapt his living in order to help others be more receptive to Christ. Each of these illustrations, like the statement of the principle itself (v. 19), ends with a purpose clause (“that I might/may …”) indicating his great desire to win people to Christ. To the Jews I became as a Jew. First, within scriptural limits he would be as Jewish as necessary when working with Jews. In Christ he was no longer bound to the ceremonies, rituals, and traditions of Judaism. Following or not following any of those things had no affect on his spiritual life. But if following them would open a door for his witnessing to Jews, he would gladly accommodate. What had once been legal restraints now had become love restraints. His motive was clearly to win Jews to salvation in Jesus Christ. Christ became what we are, he was made what we are, he was sent into our condition, in order that we might become what he is. Paul, in turn, became what the men and women to whom he was proclaiming the Gospel were, in order that he might gain them for the Gospel (Garland, D. E. (2003). 1 Corinthians (p. 436). Grand Rapids, MI: Baker Academic.).
If he was willing to do that for the sake of his fellow Jews, he could surely abide by their ceremonial regulations, observe a special day, or refrain from eating certain foods—if doing those things would help win those under the Law. Paul understood the ways of Jews who sought to find favor with God through obedience to the law. They did not merely have the law, but they actually became its victims because reliance on obedience to the law always leads to frustration and failure (Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, p. 150). Nashville, TN: Broadman & Holman Publishers.)
In approaching Jews Paul conformed to practices that would enable him to win those under the law. The sort of thing in mind is his circumcision of Timothy (Acts 16:1–3) and his joining in Jewish ‘purification rites’ (Acts 21:23–26). He always respected Jewish scruples. He did not believe, teach, or give the least suggestion that following the law would merit standing before God. It could not gain or keep salvation, but it was a way of opening doors to work among the Jews. He asked Jews not so much to give up the practice of the law as their confidence in it (Phil. 3:3ff.). Their trust must be in Christ (Morris, L. (1985). 1 Corinthians: an introduction and commentary (Vol. 7, p. 136). Downers Grove, IL: InterVarsity Press.).
Second, Paul was willing to live like a Gentile when he worked among Gentiles. As verse 21 describes relating to them as: those outside/who are without law. To keep from being misunderstood, he makes it clear that he is not talking about ignoring or violating God’s moral law. The Ten Commandments and all of God’s other moral laws have, if anything, been strengthened under the New Covenant. For example, not only is it sin to commit murder but also to be inordinately angry with your brother or to call him a fool. Not only is adultery sinful, but so is lust (Matt. 5:21–30). Love does not abrogate God’s moral law but fulfills it (Rom. 13:8, 10; cf. Matt. 5:17). None of us in Christ is outside/without the law of God, but rather are under the law of Christ. Every believer is under complete legal obligation to Jesus Christ—even though love, rather than the externalities of the law, is to be the guiding force. The purpose again was to win the Gentiles to Christ. In other than moral matters, Paul identified as closely as possible with Gentile customs. He ate what they ate, went where they went, and dressed as they dressed. Was Paul behaving in an inconsistent manner? Of course not. He simply adapted his approach to different groups. When you read his sermons in the Book of Acts, you see this wise adaptation. When he preached to Jews, he started with the Old Testament patriarchs; but when he preached to Gentiles, he began with the God of Creation (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 601). Wheaton, IL: Victor Books.).
Third, Paul was willing to identify with those, whether Jew or Gentile, who did not have the power of understanding to grasp the gospel. In verse 22 he calls this process: To the weak I became weak. When among those who were weak he acted weak. The term “weak” has a fixed meaning in connections such as this: weak and undeveloped in knowledge and in faith (Lenski, R. C. H. (1963). The interpretation of St. Paul’s First and Second epistle to the Corinthians (p. 380). Minneapolis, MN: Augsburg Publishing House.)
Please turn back to 1 Corinthians 2 (p.952)
Paul stooped to the level of their weakness of comprehension. To those who needed simple or repeated presentations, that is what he gave them. No doubt he demonstrated that kind of consideration in the case of the Corinthians themselves (cf. 2:1–5). His purpose was to win them to salvation.
1 Corinthians 2:1-5 [2:1]And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. [2]For I decided to know nothing among you except Jesus Christ and him crucified. [3]And I was with you in weakness and in fear and much trembling, [4]and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, [5]that your faith might not rest in the wisdom of men but in the power of God. (ESV)
• Paul avoided Greek rhetoric and focused on the message of the cross, so that the Corinthians would put their faith in Christ who was crucified rather than in the ability of human messengers. For mere intellectual persuasion does not save people. Saving faith is produced by the heart-changing power of the Holy Spirit as the gospel is proclaimed (Crossway Bibles. (2008). The ESV Study Bible (p. 2194). Wheaton, IL: Crossway Bibles.).
In summary, Paul became all things to all people,, that he might by all means save some. He did not compromise the gospel. He would not change the least truth in the least way in order to satisfy anyone. But he would condescend in any way for anyone if that would in any way help bring him to Christ. He would never set aside a truth of the gospel, but he would gladly restrict his liberty in the gospel. He would not offend Jew, Gentile, or those weak in understanding. On occasion his principles led him to follow courses of action in the teeth of strong opposition. But where no principle was at stake he was prepared to go to extreme lengths to meet people. Paul ‘had an astonishing elasticity of mind, and a flexibility in dealing with situations requiring delicate and ingenious treatment’ (H. Chadwick. NTS, 1, 1954–55, p. 275).
Paul’s life centered in living out the gospel and in preaching and teaching the gospel. Nothing else was of any concern to him. That is why he would say in verse 23: I do it all/all things for the sake of the gospel. His life was the gospel. He therefore set aside anything that would hinder its power and effectiveness. Paul’s life focused on taking the gospel to an unbelieving world. He did not preach with pride, counting the numbers of converts; instead, he preached with love for the gospel and for people, so that in the end, he and all believers could share together in the blessings of knowing Christ (Barton, B. B., & Osborne, G. R. (1999). 1 & 2 Corinthians (p. 130). Wheaton, IL: Tyndale House.).
To share with them in its blessings/become a Fellow partaker (sunkoinônos) refers to joint participation, joint sharing. The idea here is that Paul wanted everyone else to be a fellow partaker with him in the benefits and blessing of the gospel. He wanted them to be with him in the family of God. Those who habitually orientate their life to share the gospel are those who experience most its refreshing freedom as they see it liberating others (Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1176). Leicester, England; Downers Grove, IL: Inter-Varsity Press.).
Illustration: Missionaries come up against this all the time. There were some American missionary ladies on a foreign field who were drinking a certain juice that Americans drink for breakfast. They did not know it, but the natives believed that this particular juice would keep someone from getting pregnant, and that, consequently, only prostitutes in that region drank that kind of juice for breakfast. By drinking that kind of juice, these missionary ladies were communicating to the men that they were prostitutes. Now they certainly have the right to drink that juice, but because of the cultural situation and for the sake of rapport and communication, they refused to drink a juice that they dearly loved.
We do not have to go to cultures with such drastic differences to begin to apply the principle Paul is talking about. All we need to do is travel from one location in our country to another—go from one congregation to another—fellowship with one family and another—in order to see that there are differences. If we are going to establish rapport and communication, we need to show that we can indeed engage in meaningful relationship with people who are different from us without caving in on the moral issues (Staton, K. (1987). First Corinthians: Unlocking the Scriptures for You (pp. 176–177). Cincinnati, OH: Standard.).
Finally, in order to reach people with the truth of the Gospel, we must exercise:
2) Self–Control (1 Corinthians 9:24–27)
1 Corinthians 9:24-27 [24]Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. [25]Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. [26]So I do not run aimlessly; I do not box as one beating the air. [27]But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. (ESV)
Liberty cannot be limited without self–control. Our sinfulness resents and resists restrictions, sometimes even in the name of spiritual freedom. It is one thing to acknowledge the principle of living by love; it is another to follow it. Paul followed it because he wanted to be a winner.
The Greeks had two great athletic festivals, the Olympic games and the Isthmian games. The Isthmian Games were one of the four great pan-hellenic festivals, ranking second only to the Olympic Games and above those of Delphi and Nemea. The prestige of the Games was enhanced by a tradition which went back to the sixth century BC, and they took place every two years, up to 146 BC at Corinth (when the Romans laid Corinth waste) (Thiselton, A. C. (2000). The First Epistle to the Corinthians: a commentary on the Greek text (p. 710). Grand Rapids, MI: W.B. Eerdmans.).
Contestants in the games had to prove rigorous training for ten months. The last month was spent at Corinth, with supervised daily workouts in the gymnasium and athletic fields. The race was always a major attraction at the games, and that is the figure Paul uses to illustrate the faithful Christian life. In a race all the runners run, but only one receives the prize. No one would train so hard for so long without intending to win. Yet out of the large number of runners, only one wins.
A great difference between those races and the Christian “race” is that every Christian who will pay the price of careful training can win. We do not compete against each other but against the obstacles—practical, physical, and spiritual—that would hinder us. In a sense, every Christian runs his own race, enabling each one of us to be a winner in winning souls to Christ. Paul therefore counsels all believers to run in such a way that you may obtain it/win, by setting aside anything that might hinder the reception of the gospel.
• Holding tightly to liberties and rights is a sure way to lose the race of soul–winning. Many of the Corinthian Christians seriously limited their testimony because they would not limit their liberty. They refused to give up their rights, and in so doing they won few and offended many.
If the Olympic and Isthmian athletes exercised such great discipline and self–control in all things, why cannot Christians, Paul asks in verse 25. They then do it to receive a perishable wreath, but we an imperishable. In the Isthmian games the prize was a pine wreath. The wreath represented fame, acclaim, and the life of a hero. Winners were immortalized, much as they are today. But that “immortality” was just as mortal as the wreath itself, and lasted little longer. Both were perishable.
Quote: Horatius Bonar said it like this: "We thank Thee for the crown Of glory and of life; ’Tis no poor withering wreath of earth, Man’s prize in mortal strife; ’Tis incorruptible as is the Throne, The kingdom of our God and His Incarnate Son" (Horatius Bonar as recorded in MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1779). Nashville: Thomas Nelson.)
Please turn to Hebrews 12 (p.1008)
Christians do not run for a short–lived pine wreath or for short–lived fame. They already have true immortality. They run in order to receive a “crown of righteousness, which the Lord, the righteous judge, will award … on that day” (2 Tim. 4:8), “an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven” (1 Pet. 1:4). Although the reward is guaranteed, the race must be run with discipline and with purposeful intent, even in the midst of hardship:
Hebrews 12:1-11 [12:1]Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, [2]looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. [3]Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. [4]In your struggle against sin you have not yet resisted to the point of shedding your blood. [5]And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. [6]For the Lord disciplines the one he loves, and chastises every son whom he receives."[7]It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? [8]If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. [9]Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? [10]For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. [11]For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. (ESV)
• If an athlete expects to excel, he voluntarily, and often severely, restricts his liberty. His sleep, his diet, and his exercise, are not determined by his rights or by his feelings but by the requirements of his training. The athlete’s disciplined self–control is a rebuke of half–hearted, out–of–shape Christians who do almost nothing to prepare themselves to witness to the lost—and consequently seldom do.
• No Christian will be successful in witnessing, or in anything else worthwhile, without discipline. Every good thing we accomplish—whether in learning, business, artistic skill, marriage, spiritual living, witnessing, or whatever—is accomplished through discipline and self–control.
Paul had a purpose in running. As verse 26 says, he did not run aimlessly/without aim. Like an athlete, Paul has a single-minded goal: to bring as many people as possible, from whatever station in life, to faith in the gospel (vv. 19–23) (Crossway Bibles. (2008). The ESV Study Bible (p. 2204). Wheaton, IL: Crossway Bibles.).
Changing metaphors, he says that he did not box as one beating the air. He did not shadow box; he was always fighting the real fight, “the good fight” (1 Tim. 1:18). He was not just working up a sweat, but engaging in a real battle.
• As individuals and a congregation as a whole we can be very busy. We can have all kinds of activities and go all kinds of places, but if we don't do these things with a clear objective of sharing the gospel, then we lose key life opportunities.
A considerable part of the fight was against Paul’s own body. He concluded in verse 27 saying that he would discipline/buffet my body and keep it under control/make it my slave. Discipline/buffet (hupôpiazô) literally means to hit under the eye. He figuratively would give his body a black eye, knock it out if necessary. To keep it under control/Make it my slave (doulagôgeô) is from the same root as “made … a slave” in verse 19. Paul put his body into subjection, into slavery to his mission of winning souls for Christ.
• Most people, including many Christians, are instead slaves to their bodies. Their bodies tell their minds what to do. Their bodies decide when to eat, what to eat, how much to eat, when to sleep and get up, and so on. An athlete cannot allow that. He follows the training rules, not his body. He runs when he would rather be resting, he eats a balanced meal when he would rather have a chocolate sundae, he goes to bed when he would rather stay up, and he gets up early to train when he would rather stay in bed. An athlete leads his body; he does not follow it. It is his slave, not the other way around.
Paul trained rigorously lest after preaching to others, I myself should be disqualified. Here is another metaphor from the Isthmian games. A contestant who failed to meet the training requirements was disqualified. He could not even run, much less win. Paul did not want to spend his life preaching the requirements to others and then be disqualified for not meeting the requirements himself. Here Paul was not addressing the issue of salvation, nor for that matter was even the prize specifically in mind. Rather, he seemed concerned with continuance in the race. Like the brother who had indulged in immorality (1 Cor. 5:1–5), Paul’s life could be cut short by the disciplinary disapproval of God. God had disciplined in the past (10:6–10), was disciplining in the present (11:30–32), and would discipline in the immediate future (5:5). Paul was concerned that some might not be able to say with him one day, “I have fought the good fight, I have finished the race” (2 Tim. 4:7), but would find themselves cut off in the midst of the contest by the disciplinary action of God (Lowery, D. K. (1985). 1 Corinthians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 525). Wheaton, IL: Victor Books.).
Many believers start the Christian life with enthusiasm and devotion. They train carefully for a while but soon tire of the effort and begin to “break training.” Before long they are disqualified from being effective witnesses. They do not have what it takes, because they are unwilling to pay the price. The flesh, the world, everyday affairs, personal interests, and often simple laziness hinder spiritual growth and preparation for service. Even good things can interfere with the best. Fulfillment of freedoms can interfere with fulfillment of love. Following our own ways can keep others from knowing the Way. Souls are won by those who are prepared to be used when the Spirit chooses to use them.
(Format Note: some base commentary from MacArthur, J. F., Jr. (1984). 1 Corinthians (pp. 208–216). Chicago: Moody Press.)
