Bible Verses and Early Church Commentary | Historical Christian Faith

¹ 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? ² 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. ³ Mine answer to them that do examine me is this, ⁴ Have we not power to eat and to drink? ⁵ 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? ⁶ Or I only and Barnabas, have not we power to forbear working? ⁷ 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? ⁸ Say I these things as a man? or saith not the law the same also? 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? ¹⁰ 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. ¹¹ If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? ¹² 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. ¹³ Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the alter are partakers with the alter? ¹⁴ Even so hath the Lord ordained that they which preach the gospel should live of the gospel. ¹⁵ 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. ¹⁶ 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! ¹⁷ 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. ¹⁸ 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. ¹⁹ For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. ²⁰ 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; 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. ²² 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. ²³ And this I do for the gospel's sake, that I might be partaker thereof with you. ²⁴ Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. ²⁵ 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. ²⁶ I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: ²⁷ 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.

[AD 220] Tertullian on 1 Corinthians 9:1

"No man hath seen God at any time." What God does he mean? The Word? But he has already said: "Him we have seen and heard, and our hands have handled the Word of life." Well, (I must again ask, ) what God does he mean? It is of course the Father, with whom was the Word, the only begotten Son, who is in the bosom of the Father, and has Himself declared Him. He was both heard and seen and, that He might not be supposed to be a phantom, was actually handled. Him, too, did Paul behold; but yet he saw not the Father. "Have I not," he says, "seen Jesus Christ our Lord? " Moreover, he expressly called Christ God, saying: "Of whom are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever."

Source: Against Praxeas

[AD 220] Tertullian on 1 Corinthians 9:1

Nor indeed, if, among the Greeks, in accordance with the carelessness of custom, women and wives are classed under a common name-however, there is a name proper to wives-shall we therefore so interpret Paul as if he demonstrates the apostles to have had wives? For if he were disputing about marriages, as he does in the sequel, where the apostle could better have named some particular example, it would appear right for him to say, "For have we not the power of leading about wives, like the other apostles and Cephas? "But when he subjoins those (expressions)which show his abstinence from (insisting on) the supply of maintenance, saying, "For have we not the power of eating and drinking? "he does not demonstrate that "wives" were led about by the apostles, whom even such as have not still have the power of eating and drinking; but simply "women," who used to minister to them in the stone way (as they did) when accompanying the Lord.

Source: On Monogamy

[AD 220] Tertullian on 1 Corinthians 9:1

Source: On Modesty

[AD 407] John Chrysostom on 1 Corinthians 9:1

Am I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?

Inasmuch as he had said, "If meat make my brother to stumble I will eat no flesh forever;" a thing which he had not yet done, but professed he would do if need require: lest any man should say, "You vaunt yourself at random, and art severe in discourse, and utterest words of promise, a thing easy to me or to any body; but if these sayings come from your heart, show by deeds something which you have slighted in order to avoid making your brother stumble:" for this cause, I say, in what follows he is compelled to enter on the proof of this also, and to point out how he was used to forego even things permitted that he might not give offense, although without any law to enforce his doing so.

And we are not yet come to the admirable part of the matter: though it be admirable that he abstain even from things lawful to avoid offense: but it is his habit of doing so at the cost of so much trouble and danger. "For why," says he, "speak of the idol sacrifices? Since although Christ had enjoined that those who preach the Gospel should live at the charge of their disciples, I did not so, but chose, if need were, to end my life with famine and die the most grievous of deaths, so I might avoid receiving of those whom I instruct."

Not because they would otherwise be made to stumble, but because his not receiving would edify them : a much greater thing for him to do. And to witness this he summons themselves, among whom he was used to live in toil and in hunger, nourished by others, and put to straits, in order not to offend them. And yet there was no ground for their taking offense, for it would but have been a law which he was fulfilling. But for all this, by a sort of supererogation he used to spare them.

Now if he did more than was enacted lest they should take offense, and abstained from permitted things to edify others; what must they deserve who abstain not from idol sacrifices? And that, when many perish thereby? A thing which even apart from all scandal one ought to shrink from, as being "the table of demons."

The sum therefore of this whole topic is this which he works out in many verses. But we must resume it and make a fresh entrance on what he has alleged. For neither has he set it down thus expressly as I have worded it; nor does he leap at once upon it; but begins from another topic, thus speaking;

2. "Am I not an Apostle?" For besides all that has been said, this also makes no small difference that Paul himself is the person thus conducting himself. As thus: To prevent their alleging, "You may taste of the sacrifices, sealing at the same time:" for a while he withstands not that statement, but argues, "Though it were lawful, your brethren's harm should keep you from doing so;" and afterwards he proves that it is not even lawful. In this particular place, however, he establishes the former point from circumstances relating to himself. And intending presently to say that he had received nothing from them, he sets it not down at once, but his own dignity is what he first affirms: "Am I not an Apostle? Am I not free?"

Thus, to hinder their saying, "True; thou did not receive, but the reason thou did not was its not being lawful;" he sets down therefore first the causes why he might reasonably have received, had he been willing to do so.

Further: that there might not seem to be anything invidious in regard of Peter and such as Peter, in his saying these things, (for they did not use to decline receiving;) he first shows that they had authority to receive, and then that no one might say, "Peter had authority to receive but you had not," he possesses the hearer beforehand with these encomiums of himself. And perceiving that he must praise himself, (for that was the way to correct the Corinthians,) yet disliking to say any great thing of himself, see how he has tempered both feelings as the occasion required: limiting his own panegyric, not by what he knew of himself, but by what the subject of necessity required. For he might have said, "I most of all had a right to receive, even more than they, because 'I labored more abundantly than they.'" But this he omits, being a point wherein he surpassed them; and those points wherein they were great and which were just grounds for their receiving, those only he sets down: as follows:

"Am I not an Apostle? Am I not free?" i.e. "have I not authority over myself? Am I under any, to overrule me and forbid my receiving?"

"But they have an advantage over you, in having been with Christ."

"Nay, neither is this denied me." With a view to which he says,

"Have I not seen Jesus Christ our Lord?" For "last of all," [1 Corinthians 15:8] says he, "as unto one born out of due time, He appeared unto me also." Now this likewise was no small dignity: since "many Prophets," [Matthew 13:17] says He, "and righteous men have desired to see the things which you see, and have not seen them:" and, "Days will come when you shall desire to see one of these days." [Luke 17:22]

"What then, though thou be 'an Apostle,' and 'free,' and hast 'seen Christ,' if you have not exhibited any work of an Apostle; how then can it be right for you to receive?" Wherefore after this he adds,

"Are you not my work in the Lord?" For this is the great thing; and those others avail nothing, apart from this. Even Judas himself was "an Apostle," and "free," and "saw Christ;" but because he had not "the work of an Apostle," all those things profited him not. You see then why he adds this also, and calls themselves to be witnesses of it.

Moreover, because it was a great thing which he had uttered, see how he chastens it, adding, "In the Lord:" i.e., "the work is God's, not mine."

Source: Homily 21 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:1

The really great thing was that the Corinthian Christians were Paul’s workmanship in the Lord. Even Judas was an apostle and saw Christ, but because he did not have the work of an apostle, these things were of no benefit to him.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.2

[AD 384] Ambrosiaster on 1 Corinthians 9:2

Those Jewish believers who nevertheless continued to observe the law of Moses denied that Paul was an apostle because he taught that it was no longer necessary to be circumcised or to observe the sabbath. Even the other apostles thought that he was teaching something different because of this, and they denied that he was an apostle. But to the Corinthians Paul was an apostle, because they had seen the signs of God’s power in him.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:2

"If to others I am not an Apostle, yet at least I am to you."

Do you see how far he is from enlarging here without necessity? And yet he had the whole world to speak of, and barbarous nations, and sea and land. However, he mentions none of these things, but carries his point by concession, and even granting more than he need. As if he had said, "Why need I dwell on things over and above, since these even alone are enough for my present purpose? I speak not, you will observe, of my achievements in other quarters, but of those which have you for witnesses. Upon which it follows that if from no other quarter, yet from you I have a right to receive. Nevertheless, from whom I had most right to receive, even you whose teacher I was, from those I received not."

"If to others I am not an Apostle, yet at least I am to you." Again, he states his point by concession. For the whole world had him for its Apostle. "However," says he, "I say not that, I am not contending nor disputing, but what concerns you I lay down. 'For the seal of mine Apostleship are you:'" i.e., its proof. "Should any one, moreover, desire to learn whence I am an Apostle, you are the persons whom I bring forward: for all the signs of an Apostle have I exhibited among you, and not one have I failed in." As also he speaks in the Second Epistle, saying, [2 Corinthians 12:12] "Though I am nothing, truly the signs of an Apostle were wrought among you in all patience, by signs and wonders and mighty works. For what is there wherein you were made inferior to the rest of the Churches?" Wherefore he says, "The seal of mine Apostleship are you." "For I both exhibited miracles, and taught by word, and underwent dangers, and showed forth a blameless life." And these topics you may see fully set forth by these two Epistles, how he lays before them the demonstration of each with all exactness.

Source: Homily 21 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:2

Once again, Paul makes his point by concession, for the whole world had him as its apostle.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.2

[AD 384] Ambrosiaster on 1 Corinthians 9:3

Here Paul begins to develop the argument which he set out above, namely: “All things are lawful for me, but I will not be enslaved by anything” (6:12).

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:3

3. "My defense to them that examine me is this." What is, "My defense to them that examine me is this?" "To those who seek to know whereby I am proved to be an Apostle, or who accuse me as receiving money, or inquire the cause of my not receiving, or would fain show that I am not an Apostle: to all such, my instruction given to you and these things which I am about to say, may stand for a full explanation and defense." What then are these?

Source: Homily 21 on First Corinthians

[AD 458] Theodoret of Cyrus on 1 Corinthians 9:3

Paul says that if anyone wants to examine his works, let him look at the Corinthians, for they are a sufficient witness to his labors.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 219

[AD 384] Ambrosiaster on 1 Corinthians 9:4

This is what Paul meant when he said that all things were lawful to him.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:4-5

"Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer?" Why, how are these sayings a defense? "Because, when it appears that I abstain even from things which are allowed, it cannot be just to look suspiciously on me as a deceiver or one acting for gain."

Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defense to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows: Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer? "Yet for all this, having it I abstain?"

What then? Did he not use to eat or to drink? It were most true to say that in many places he really did not eat nor drink: for [1 Corinthians 4:11] "in hunger," says he, "and in thirst, and in nakedness" we were abiding. Here, however, this is not his meaning; but what? "We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive."

"Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas?" Observe his skilfulness. The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one's topics. Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven. But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort.

For the brethren too of the Lord, being freed from their first unbelief [see John 7:5], had come to be among those who were approved, although they attained not to the Apostles. And accordingly the middle place is that which he has assigned to them, setting down those who were in the extremes before and after.

Source: Homily 21 on First Corinthians

[AD 215] Clement of Alexandria on 1 Corinthians 9:5

The apostles concentrated on undistracted preaching and took their wives around as Christian sisters rather than as spouses, to be their fellow ministers to the women of the household, so that the gospel would reach them without causing scandal.

Source: STROMATEIS 3.53.3

[AD 220] Tertullian on 1 Corinthians 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 ).

Source: On Exhortation to Chastity

[AD 430] Augustine of Hippo on 1 Corinthians 9:5

To what right does he refer unless it be to the one which the Lord gave to those whom he sent to preach the kingdom of heaven when he said: “Eat what they have; for the laborer deserves his wages”? He offered himself as an exponent of this privilege. Very faithful women attended to the necessities of his life at their own expense.

[AD 430] Augustine of Hippo on 1 Corinthians 9:5

When his identity has been established, he shows that the privileges granted to the other apostles are his also, namely, exemption from manual labor and livelihood in recompense for his preaching as the Lord appointed. This is stated most clearly according to the verses where St. Paul argues explicitly that faithful women, possessing the goods of this world, went along with the apostles and ministered to them from their own supplies that the servants of God might lack none of those commodities which constitute the necessities of life… Certain persons, not understanding this passage, have interpreted it as “wife.” The obscurity of the Greek word deceived them, since, in Greek, the same word is used for wife and woman. Yet the apostle has placed the words in such a way that people should not be deceived, since he says not merely “a woman” but “a sister woman,” and not “to take in marriage” but “to take about.”

[AD 220] Tertullian on 1 Corinthians 9:6

For there is extant withal an Epistle to the Hebrews under the name of Barnabas-a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working? " And, of course, the Epistle of Barnabas is more generally received among the Churches than that apocryphal "Shepherd" of adulterers.

Source: On Modesty

[AD 384] Ambrosiaster on 1 Corinthians 9:6

Paul means by this that he and Barnabas do have this right, but they do not want to exercise it.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:6

"Or I only and Barnabas, have we not a right to forbear working?"

(See his humility of mind and his soul pure from envy, how he takes care not to conceal him whom he knew to be a partaker with himself in this perfection.) For if the other things be common, how is not this common? Both they and we are apostles and are free, and have seen Christ, and have exhibited the works of Apostles. Therefore we likewise have a right both to live without working and to be supported by our disciples.

Source: Homily 21 on First Corinthians

[AD 430] Augustine of Hippo on 1 Corinthians 9:6

The Lord directed those who preach the gospel to live by the gospel, that is, to maintain at the expense of the faithful that life for which food and clothing are essential.

[AD 220] Tertullian on 1 Corinthians 9:7

When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen. But he wanted divine authority.

Source: Against Marcion Book V

[AD 407] John Chrysostom on 1 Corinthians 9:7

4. "What soldier ever serves at his own charges?" For since, which was the strongest point, he had proved from the Apostles that it is lawful to do so, he next comes to examples and to the common practice; as he uses to do: "What soldier serves at his own charges?" says he. But do thou consider, I pray, how very suitable are the examples to his proposed subject, and how he mentions first that which is accompanied with danger; viz. soldiership and arms and wars. For such a kind of thing was the Apostolate, nay rather much more hazardous than these. For not with men alone was their warfare, but with demons also, and against the prince of those beings was their battle array. What he says therefore is this: "Not even do heathen governors, cruel and unjust as they are, require their soldiers to endure service and peril and live on their own means. How then could Christ ever have required this?"

Nor is he satisfied with one example. For to him who is rather simple and dull, this also is wont to come as a great refreshment, viz. their seeing the common custom also going along with the laws of God. Wherefore he proceeds to another topic also and says, "Who plants a vineyard, and eats not of the fruit thereof?" For as by the former he indicated his dangers, so by this his labor and abundant travail and care.

He adds likewise a third example, saying, "Who feeds a flock, and eats not of the milk thereof?" He is exhibiting the great concern which it becomes a teacher to show for those who are under his rule. For, in fact, the Apostles were both soldiers and husbandmen and shepherds, not of the earth nor of irrational animals, nor in such wars as are perceptible by sense; but of reasonable souls and in battle array with the demons.

It also must be remarked how every where he preserves moderation, seeking the useful only, not the extraordinary. For he said not, "What soldier serves and is not enriched?" but, "What soldier ever serves at his own charges?" Neither did he say, "Who plants a vineyard, and gathers not gold, or spares to collect the whole fruit?" but, "Who eats not of the fruit thereof?" Neither did he say, "Who feeds a flock, and makes not merchandize of the lambs?" But what? "And eats not of the milk thereof?" Not of the lambs, but of the milk; signifying, that a little relief should be enough for the teacher, even his necessary food alone. (This refers to those who would devour all and gather the whole of the fruit.) "So likewise the Lord ordained," saying, "The laborer is worthy of his food." [Matthew 10:10]

And not this only does he establish by his illustrations, but he shows also what kind of man a priest ought to be. For he ought to possess both the courage of a soldier and the diligence of a husbandman and the carefulness of a shepherd, and after all these, to seek nothing more than necessaries.

5. Having shown, as you see, both from the Apostles, that it is not forbidden the teacher to receive, and from illustrations found in common life, he proceeds also to a third head, thus saying,

Source: Homily 21 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:7

The apostleship was much more dangerous than being a soldier. For their warfare was not just with men but with demons as well. The apostles were both soldiers and husbandmen and shepherds, not of the earth, nor of irrational animals, nor in such wars as are perceived by the senses, but of rational souls and in battle array with the demons.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.4

[AD 430] Augustine of Hippo on 1 Corinthians 9:7

The church has its own soldiers and its own provincial officers … its vineyard and its planters, its flock and its shepherds.… Thus some are rightly fed and clothed at the expense of the charitable rich. They accept nothing for their own necessities except from those who sell their goods. They are not to be judged and condemned by the more perfect members of Christ who furnish their own needs with their own hands—a higher virtue which the apostle strongly commends. They in turn ought not to condemn as Christians of lower grade those from whose resources they are supplied.… The servants of God who live by selling the honest works of their own hands could, with much less impropriety, condemn those from whom they receive nothing than could those others who are unable to work with their hands because of some bodily weakness yet who condemn the very ones at whose expense they live.

Source: LETTER 157, TO HILARIUS

[AD 384] Ambrosiaster on 1 Corinthians 9:8

Paul indicates here that his position corresponds to the teaching of Scripture and that his refusal to accept any payment from the Corinthians was with good reason.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:8

"Do I speak these things after the manner of men? Or says not the law also the same?"

For since he had hitherto alleged nothing out of the Scriptures, but put forward the common custom; "think not," says he, "that I am confident in these alone, nor that I go to the opinions of men for the ground of these enactments. For I can show that these things are also well-pleasing to God, and I read an ancient law enjoining them." Wherefore also he carries on his discourse in the form of a question, which is apt to be done in things fully acknowledged; thus saying, "Say I these things after the manner of men?" i.e. "do I strengthen myself only by human examples?" "or says not the law also the same?"

Source: Homily 21 on First Corinthians

[AD 220] Tertullian on 1 Corinthians 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. Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace.

Source: An Answer to the Jews

[AD 220] Tertullian on 1 Corinthians 9:9

But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.

Source: Against Marcion Book III

[AD 220] Tertullian on 1 Corinthians 9:9

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," 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.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on 1 Corinthians 9:9

God’s care was not only for the oxen but moreso for the apostles, for whose sake he uttered these words.

Source: ON FIRST PRINCIPLES 2.4.2

[AD 380] Apostolic Constitutions on 1 Corinthians 9:9

Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans, the widows, the afflicted, and strangers in distress, as having that God for the examiner of his accounts who has committed the disposition to him. Distribute to all those in want with righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, "You eat up the milk, and clothe yourselves with the wool;" [Ezekiel 34:3] and in another passage, "Must you alone live upon the earth"? [Isaiah 5:8] Upon which account you are commanded in the law, "You shall love your neighbour as yourself." [Leviticus 19:18] Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "You shall not muzzle the mouth of the ox which treads out the grain;" [Deuteronomy 25:4; 1 Corinthians 9:9] but that you should do it with moderation and righteousness. As, therefore, the ox that labours in the threshing-floor without a muzzle eats indeed, but does not eat all up; so do you who labour in the threshing-floor, that is, in the Church of God, eat of the Church: which was also the case of the Levites, who served in the tabernacle of the testimony, which was in all things a type of the Church.

Source: Apostolic Constitutions (Book II), Section 4, XXV

[AD 407] John Chrysostom on 1 Corinthians 9:9

Why does Paul mention this, when he could have used the example of the priests? The reason is that he wanted to prove his case beyond any shadow of doubt. If God cares about oxen, how much more will he care about the labor of teachers?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.5

[AD 407] John Chrysostom on 1 Corinthians 9:9-10

"For it is written in the law of Moses, You shall not muzzle the ox when he treads out the grain."

And on what account has he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God cares;" Does God then, tell me, take no care for oxen? Well, He does take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen.

Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great.

And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear various crops, and those concerning leprosy; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them little by little.

And see how in what follows he does not even confirm it, as being clear and self-evident. For having said, "Is it for the oxen that God cares?" he added, "or says he it altogether for our sake?" Not adding even the "altogether" at random, but that he might not leave the hearer anything whatever to reply.

And he dwells upon the metaphor, saying and declaring, "Yea for our sakes it was written, because he who plowes ought to plow in hope;" i.e., the teacher ought to enjoy the returns of his labors; "and he that threshes ought to thresh in hope of partaking." And observe his wisdom in that from the seed he transferred the matter to the threshing floor; herein also again manifesting the many toils of the teachers, that they in their own persons both plough and tread the floor. And of the ploughing, because there was nothing to reap, but labor only, he used the word, "hope;" but of treading the floor he presently allows the fruit, saying, "He that threshes is a partaker of his hope."

Further, lest any should say, "Is this then the return for so many toils," he adds, "in hope," i.e., "which is to come." No other thing therefore does the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.

Source: Homily 21 on First Corinthians

[AD 533] Fulgentius of Ruspe on 1 Corinthians 9:9

These animals accomplish their life and purpose in this world according to the incomprehensible will of the Creator. They render no account of their deeds because they are not rational. “Is God concerned about oxen?” Human beings, however, because they have been made rational, will render an account to God for themselves and for all the things which they have received for use in this present life.

Source: TO PETER ON THE FAITH 42

[AD 220] Tertullian on 1 Corinthians 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; 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 to the refreshment of men.

Source: Against Marcion Book II

[AD 384] Ambrosiaster on 1 Corinthians 9:10

The whole of Scripture applies to us by way of analogy.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:11

6. "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?"

Lo, he adds also a fourth argument for the duty of yielding support. For since he had said, "What soldier ever serves at his own charges?" and, "who plants a vineyard?" and, "who feeds a flock?" and introduced the ox that treads the grain; he points out likewise another most reasonable cause on account of which they might justly receive; viz. having bestowed much greater gifts, no more as having labored only. What is it then? "if we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" Do you see a most just allegation and fuller of reason than all the former? For "in those instances," says he, "carnal is the seed, carnal also is the fruit; but here not so, but the seed is spiritual, the return carnal." Thus, to prevent high thoughts in those who contribute to their teachers, he signified that they receive more than they give. As if he had said, "Husbandmen, whatsoever they sow, this also do they receive; but we, sowing in your souls spiritual things, do reap carnal." For such is the kind of support given by them. Further, and still more to put them to the blush.

Source: Homily 21 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:11

Paul points out that those who contribute to their teachers receive more than they give.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 21.6

[AD 430] Augustine of Hippo on 1 Corinthians 9:11

Paul emphasizes the fact that his fellow apostles were not transgressing in any way when they did not engage in manual labor to provide the necessities of life, but, as the Lord directed, living on the gospel, they accepted, without offering payment, bodily nourishment from those to whom they in turn furnished spiritual nourishment without demanding payment.

[AD 384] Ambrosiaster on 1 Corinthians 9:12

Paul does not exercise his rights because they might be an obstacle to the gospel. That left him free to argue that he was not one of the false apostles.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:12

"If others partake of this right over you, do not we yet more?"

See also again another argument, and this too from examples though not of the same kind. For it is not Peter whom he mentions here nor the Apostles, but certain other spurious ones, with whom he afterwards enters into combat, and concerning whom he says, [2 Corinthians 11:20] "If a man devour you, if he take you captive, if he exalt himself, if he smite you on the face," and already he is sounding the prelude to the fight with them. Wherefore neither did he say, "If others take of you," but pointing out their insolence and tyranny and trafficking, he says, "if others partake of this right over you," i.e., "rule you, exercise authority, use you as servants, not taking you captive only, but with much authority." Wherefore he added "do not we yet more?" which he would not have said if the discourse were concerning the Apostles. But it is evident that he hints at certain pestilent men, and deceivers of them. "So that besides the law of Moses even ye yourselves have made a law in behalf of the duty of contribution."

And having said, "do not we yet more?" he does not prove why yet more, but leaves it to their consciences to convince them of that, wishing at the same time both to alarm and to abash them more thoroughly.

7. Nevertheless, we did not use this right; i.e., "did not receive." Do you see, when he had by so many reasons before proved that receiving is not unlawful, how he next says, "we receive not," that he might not seem to abstain as from a thing forbidden? "For not because it is unlawful," says he, "do I not receive; for it is lawful and this we have many ways shown: from the Apostles; from the affairs of life, the soldier, the husbandman, and the shepherd; from the law of Moses; from the very nature of the case, in that we have sown unto you spiritual things; from what yourselves have done to others." But as he had laid down these things, lest he should seem to put to shame the Apostles who were in the habit of receiving; abashing them and signifying that not as from a forbidden thing does he abstain from it: so again, lest by his large store of proof and the examples and reasonings by which he had pointed out the propriety of receiving, he should seem to be anxious to receive himself and therefore to say these things; he now corrects it. And afterwards he laid it down more clearly where he says, "And I wrote not these things, that it may be so done in my case;" but here his words are, "we did not use this right."

And what is a still greater thing, neither could any have this to say, that being in abundance we declined using it; rather, when necessity pressed upon us we would not yield to the necessity. Which also in the second Epistle he says; "I robbed other Churches, taking wages of them that I might minister unto you; and when I was present with you, and was in want, I was not a burden on any man." [2 Corinthians 11:8-9] And in this Epistle again, "We both hunger, and thirst, and are naked, and are buffeted." [1 Corinthians 4:11] And here again he hints the same thing, saying, "But we bear all things." For by saying, "we bear all things," he intimates both hunger and great straits and all the other things. "But not even thus have we been compelled," says he, to break the law which we laid down for ourselves. Wherefore? "that we may cause no hinderance to the Gospel of Christ." For since the Corinthians were rather weak-minded, "lest we should wound you," says he "by receiving, we chose to do even more than was commanded rather than hinder the Gospel," i.e., your instruction. Now if we in a matter left free to us, and when we were both enduring much hardship and having Apostles for our pattern, used abstinence lest we should give hindrance, (and he did not say, "subversion," but "hindrance;" nor simply "hindrance," but "any" hindrance,) that we might not, so to speak, cause so much as the slightest suspense and delay to the course of the Word: "If now," says he, "we used so great care, how much more ought you to abstain, who both come far short of the Apostles and have no law to mention, giving you permission: but contrariwise are both putting your hand to things forbidden and things which tend to the great injury of the Gospel, not to its hindrance only ; and not even having any pressing necessity in view." For all this discussion he had moved on account of these Corinthians, who were making their weaker brethren to stumble by eating of things sacrificed to idols.

8. These things also let us listen to, beloved; that we may not despise those who are offended, nor, "cause any hindrance to the Gospel of Christ;" that we may not betray our own salvation. And say not thou to me when your brother is offended, "this or that, whereby he is offended, has not been forbidden; it is permitted." For I have something greater to say to you: "although Christ Himself have permitted it, yet if you see any injured, stop and do not use the permission." For this also did Paul; when he might have received, Christ having granted permission, he received not. Thus has our Lord in His mercy mingled much gentleness with His precepts that it might not be all merely of commandment, but that we might do much also of our own mind. Since it was in His power, had He not been so minded, to extend the commandments further and to say, "he who fasts not continually, let him be chastised; he who keeps not his virginity, let him be punished; he that does not strip himself of all that he has, let him suffer the severest penalty." But he did not so, giving you occasion, if you will, to be forward in doing more. Wherefore both when He was discoursing about virginity, He said, "He that is able to receive, let him receive it:" and in the case of the rich man, some things He commanded, but some He left to the determination of his mind. For He said not, "Sell what you have," but, "If you will be perfect, sell."

But we are not only not forward to do more, and to go beyond the precepts, but we fall very short even of the measure of things commanded. And whereas Paul suffered hunger that he might not hinder the Gospel; we have not the heart even to touch what is in our own stores, though we see innumerable souls overthrown. "Yea" says one, "let the moth eat, and let not the poor eat; let the worm devour, and let not the naked be clothed; let all be wasted away with time, and let not Christ be fed; and this when He hungers." "Why, who said this?" it will be asked. Nay, this is the very grievance, that not in words but in deeds these things are said: for it were less grievous uttered in words than done in deeds. For is not this the cry, day by day, of the inhuman and cruel tyrant, Covetousness, to those who are led captive by her? "Let your goods be set before informers and robbers and traitors for luxury, and not before the hungry and needy for their sustenance." Is it not ye then who make robbers? Is it not ye who minister fuel to the fire of the envious? Is it not ye who make vagabonds and traitors, putting your wealth before them for a bait? What madness is this? (for a madness it is, and plain distraction,) to fill your chests with apparel, and overlook him that is made after God's image and similitude, naked and trembling with cold, and with difficulty keeping himself upright.

"But he pretends," says one, "this tremor and weakness." And do you not fear lest a thunderbolt from heaven, kindled by this word, should fall upon you? (For I am bursting with wrath: bear with me.) You, I say, pampering and fattening yourself and extending your potations to the dead of night and comforting yourself in soft coverlets, dost not deem yourself liable to judgment, so lawlessly using the gifts of God: (for wine was not made that we should be drunken; nor food, that we should pamper our appetites; nor meats, that we should distend the belly.) But from the poor, the wretched, from him that is as good as dead, from him do you demand strict accounts, and do you not fear Christ's tribunal, so full of all awfulness and terror? Why, if he do play the hypocrite, he does it of necessity and want, because of your cruelty and inhumanity, requiring the use of such masks and refusing all inclination to mercy. For who is so wretched and miserable as without urgent necessity, for one loaf of bread, to submit to such disgrace, and to bewail himself and endure so severe a punishment? So that this hypocrisy of his goes about, the herald of your inhumanity. For since by supplicating and beseeching and uttering piteous expressions and lamenting and weeping and going about all day, he does not obtain even necessary food, he devised perhaps even this contrivance also, the disgrace and blame whereof falls not so much on himself as on you: for he indeed is meet to be pitied because he has fallen into so great necessity; but we are worthy of innumerable punishments because we compel the poor to suffer such things. For if we would easily give way, never would he have chosen to endure such things.

And why speak I of nakedness and trembling? For I will tell a thing yet more to be shuddered at, that some have been compelled even to deprive their children of sight at an early age in order that they might touch our insensibility. For since when they could see and went about naked, neither by their age nor by their misfortunes could they win favor of the unpitying, they added to so great evils another yet sterner tragedy, that they might remove their hunger; thinking it to be a lighter thing to be deprived of this common light and that sunshine which is given to all, than to struggle with continual famine and endure the most miserable of deaths. Thus, since you have not learned to pity poverty, but delight yourselves in misfortunes, they satisfy your insatiable desire, and both for themselves and for us kindle a fiercer flame in hell.

9. And to convince you that this is the reason why these and such like things are done, I will tell you of an acknowledged proof which no man can gainsay. There are other poor men, of light and unsteady minds and not knowing how to bear hunger, but rather enduring every thing than it. These having often tried to deal with us by piteous gestures and words and finding that they availed nothing, have left off those supplications and henceforward our very wonder-workers are surpassed by them, some chewing the skins of worn-out shoes, and some fixing sharp nails into their heads, others lying about in frozen pools with naked stomachs, and others enduring different things yet more horrid than these, that they may draw around them the ungodly spectators. And thou, while these things are going on, standest laughing and wondering the while and making a fine show of other men's miseries, our common nature disgracing itself. And what could a fierce demon do more? Next, you give him money in abundance that he may do these things more promptly. And to him that prays and calls on God and approaches with modesty, you vouchsafe neither an answer nor a look: rather you utter to him, continually teazing you, those disgusting expressions, "Ought this fellow to live? Or at all to breathe and see this sun?" whereas to the other sort you are both cheerful and liberal, as though you were appointed to dispense the prize of that ridiculous and Satanic unseemliness. Wherefore with more propriety to those who appoint these sports and bestow nothing till they see others punishing themselves, might these words be addressed, "Ought these men to live, to breathe at all, or see the sun, who transgress against our common nature, who insult God?" For whereas God says, "Give alms, and I give you the kingdom of heaven," you hear not: but when the Devil shows you a head pierced with nails, on a sudden you have become liberal. And the contrivance of the evil spirit pregnant with so much mischief, has wrought upon you more than the promise of God bringing innumerable blessings. If gold were to be laid down to prevent the doing of these things or the looking upon them when done, there is nothing which you ought not to practise and endure, to get rid of so excessive madness; but you contrive every thing to have them done, and look on the doing of them. Still do you ask then, tell me, to what end is hell-fire? Nay, ask not that any more, but how is there one hell only? For of how many punishments are not they worthy, who get up this cruel and merciless spectacle and laugh at what both they and yourselves ought to weep over; yea, rather of the two, you who compel them to such unseemly doings.

"But I do not compel them," say you. What else but compelling is it, I should like to know? Those who are more modest and shed tears and invoke God, you are impatient even of listening to; but for these thou both findest silver in abundance and bringest around you many to admire them.

"Well, let us leave off," say you, "pitying them. And do you too enjoin this?" Nay, it is not pity, O man, to demand so severe a punishment for a few pence, to order men to maim themselves for necessary food and cut into many pieces the skin of their head so mercilessly and pitifully. "Gently," say you, "for it is not we who pierce those heads." Would it were thou, and the horror would not be so horrible. For he that slays a man does a much more grievous thing than he who bids him slay himself, which indeed happens in the case of these persons. For they endure more bitter pains when they are bidden to be themselves the executors of these wicked commands.

And all this in Antioch, where men were first called Christians, wherein are bred the most civilized of mankind, where in old time the fruit of charity flourished so abundantly. For not only to those at hand but also to those very far off, they used to send, and this when famine was expected.

10. What then ought we to do? Say you. To cease from this savage practice: and to convince all that are in need that by doing these things they will gain nothing, but if they modestly approach they shall find your liberality great. Let them be once aware of this, even though they be of all men most miserable, they will never choose to punish themselves so severely, I pledge myself; nay, they will even give you thanks for delivering them both from the mockery and the pain of that way of life. But as it is, for charioteers you would let out even your own children, and for dancers you would throw away your very souls, while for Christ an hungered you spare not the smallest portion of your substance. But if you give a little silver, you think as much of it as if you had laid out all you have, not knowing that not the giving but the giving liberally, this is true almsgiving. Wherefore also it is not those simply who give whom the prophet proclaims and calls happy, but those who bestow liberally. For he does not say simply, He has given, but what? [Psalm 112:8] "he has dispersed abroad, he has given to the poor." For what profit is it, when out of it you give as it were a glass of water out of the sea, and even a widow's magnanimity is beyond your emulation? And how will you say, "Pity me, O Lord, according to your great pity, and according to the multitude of your mercies blot out my transgression," yourself not pitying according to any great pity, nay, haply not according to any little. For I am greatly ashamed, I own, when I see many of the rich riding upon their golden-bitted chargers with a train of domestics clad in gold, and having couches of silver and other and more pomp, and yet when there is need to give to a poor man, becoming more beggarly than the very poorest.

11. But what is their constant talk? "He has," they say, "the common church-allowance." And what is that to you? For you will not be saved because I give; nor if the Church bestow have you blotted out your own sins. For this cause do you not give, because the Church ought to give to the needy? Because the priests pray, will you never pray yourself? And because others fast, will you be continually drunken? Do you not know that God enacted not almsgiving so much for the sake of the poor as for the sake of the persons themselves who bestow?

But do you suspect the priest? Why this thing itself, to begin with, is a grievous sin. However, I will not examine the matter too nicely. Do thou it all in your own person, and so shall you reap a double reward. Since in fact, what we say in behalf of almsgiving, we say not, that you should offer to us, but that you should yourself minister by your own hands. For if you bring your alms to me, perhaps you may even be led captive by vain-glory, and oftentimes likewise you shall go away offended through suspicion of something evil: but if you do all things by yourselves, you shall both be rid of offenses and of unreasonable suspicion, and greater is your reward. Not therefore to compel you to bring your money hither, do I say these things; nor from indignation on account of the priests being ill-reported of. For if one must be indignant and grieve, for you should be our grief, who say this ill. Since to them who are spoken ill of falsely and vainly the reward is greater, but to the speakers the condemnation and punishment is heavier. I say not these things therefore in their behalf, but in solicitude and care for you. For what marvel is it if some in our generation are suspected, when in the case of those holy men who imitated the angels, who possessed nothing of their own, I mean the Apostles, there was a murmuring in the ministration to the widows [Acts 6:1] that the poor were overlooked? When "not one said that anything of the things he possessed was his own, but they had all things common?" [Acts 4:32]

Let us not then put forward these pretexts, nor account it an excuse that the Church is wealthy. But when you see the greatness of her substance, bear in mind also the crowds of poor who are on her list, the multitudes of her sick, her occasions of endless expenses. Investigate, scrutinize, there is none to forbid, nay, they are even ready to give you an account. But I wish to go much farther. Namely, when we have given in our accounts and proved that our expenditure is no less than our income, nay, sometimes more, I would gladly ask you this further question: When we depart hence and shall hear Christ saying, "You saw me hungry, and gave me no meat; naked, and you clothed me not;" what shall we say? What apology shall we make? Shall we bring forward such and such a person who disobeyed these commands? Or some of the priests who were suspected? "Nay, what is this to you? For I accuse you," says He, "of those things wherein you have yourself sinned. And the apology for these would be, to have washed away your own offenses, not to point to others whose errors have been the same as yours."

In fact, the Church through your meanness is compelled to have such property as it has now. Since, if men did all things according to the apostolic laws, its revenue should have been your good will, which were both a secure chest and an inexhaustible treasury. But now when you lay up for yourselves treasures upon the earth and shut up all things in your own stores, while the Church is compelled to be at charges with bands of widows, choirs of virgins, sojournings of strangers, distresses of foreigners, the misfortunes of prisoners, the necessities of the sick and maimed, and other such like causes, what must be done? Turn away from all these, and block up so many ports? Who then could endure the shipwrecks that would ensue; the weepings, the lamentations, the wailings which would reach us from every quarter?

Let us not then speak at random what comes into our mind. For now, as I have just said, we are really prepared to render up our accounts to you. But even if it were the reverse, and you had corrupt teachers plundering and grasping at every thing, not even so were their wickedness an apology for you. For the Lover of mankind and All-wise, the Only-Begotten Son of God, seeing all things, and knowing the chance that in so great length of time and in so vast a world there would be many corrupt priests; lest the carelessness of those under their rule should increase through their neglect, removing every excuse for indifference; "In Moses' seat," says He, "sit the Scribes and the Pharisees; all things, therefore, whatsoever they bid you, these do ye, but do not ye after their works:" implying, that even if you have a bad teacher, this will not avail you, should you not attend to the things which are spoken. For not from what your teacher has done but from what you have heard and disobeyed, from that, I say, does God pass his sentence upon you. So that if you do the things commanded, you shall then stand with much boldness: but if you disobey the things spoken, even though you should show ten thousand corrupt priests, this will not plead for you at all. Since Judas also was an apostle, but nevertheless this shall never be any apology for the sacrilegious and covetous. Nor will any be able when accused to say, "Why the Apostle was a thief and sacrilegious, and a traitor;" yea, this very thing shall most of all be our punishment and condemnation that not even by the evils of others were we corrected. For this cause also these things were written that we might shun all emulation of such things.

Wherefore, leaving this person and that, let us take heed to ourselves. For "each of us shall give account of himself to God." In order therefore that we may render up this account with a good defense, let us well order our own lives and stretch out a liberal hand to the needy, knowing that this only is our defense, the showing ourselves to have rightly done the things commanded; there is no other whatever. And if we be able to produce this, we shall escape those intolerable pains of hell, and obtain the good things to come; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.

Source: Homily 21 on First Corinthians

[AD 220] Tertullian on 1 Corinthians 9:13

When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.

Source: Against Marcion Book V

[AD 407] John Chrysostom on 1 Corinthians 9:13

The case of the apostles was much stronger than that of the priests. The priesthood was an honor, but the apostles were exposed to dangers, slaughters and violent deaths. In saying “We have seen spiritual good among you” he points to the storms, the dangers, the snares, the unspeakable evils endured in preaching. But Paul was unwilling to despise the things of the old law or to exalt what belonged to him. He even provided his own possessions. He reckoned their value not from the dangers but from the greatness of God’s gift. He did not say “if we have exposed ourselves to danger” but “if we have sown spiritual things among you.”

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.1

[AD 407] John Chrysostom on 1 Corinthians 9:13-14

Do you not know that they which minister about sacred things eat of the temple? And they which wait upon the altar have their portion with the altar? Even so did the Lord ordain that they which proclaim the Gospel should live of the Gospel.

He takes great care to show that the receiving was not forbidden. Whereupon having said so much before, he was not content but proceeds also to the Law, furnishing an example closer to the point than the former. For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests.

But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give it dignity. For he did not say, "They which minister about sacred things receive of those who offer them." But what? "They eat of the temple:" so that neither they who receive may be blamed nor they who give may be lifted up. Wherefore also what follows he has set down in the same way.

For neither did he say, "They which wait upon the altar receive of them which sacrifice," but, "have their portion with the altar." For the things offered now no longer belonged to those who offered them, but to the temple and the altar. And he said not, "They receive the holy things," but, they "eat of the temple," indicating again their moderation, and that it behooves them not to make money nor to be rich. And though he say that they have their portion "with the altar," he does not speak of equal distribution but of relief given them as their due. And yet the case of the Apostles was much stronger. For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths. Wherefore all the other examples together did not come up to the saying, "If we sowed unto you spiritual things:" since in saying, "we sowed," he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching. Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from the dangers, but from the greatness of the gift. For he said not, "if we have jeoparded ourselves" or "exposed ourselves to snares" but "if we sowed unto you spiritual things."

And the part of the priests, as far as possible, he exalts, saying, "They which minister about sacred things," and "they that wait upon the altar," thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he has expressed each of the orders, both the inferior and the superior; the one by saying, "they which minister about sacred things," and the other by saying, "they which wait upon the altar." For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, "why talk to us of the old law? Do you not know that ours is the time of more perfect commandments?" after all those topics he placed that which is strongest of all, saying,

"Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel." [1 Corinthians 9:14]

Nor does he even here say that they are supported by men, but as in the case of the priests, of "the temple" and "of the altar," so likewise here, "of the Gospel;" and as there he says, "eat," so here, "live," not make merchandize nor lay up treasures. "For the laborer," says He, "is worthy of his hire."

Source: Homily 22 on First Corinthians

[AD 215] Clement of Alexandria on 1 Corinthians 9:14

I gain the man by a little self-restraint. "Have we not power to eat and to drink? "

Source: Clement of Alexandria The Instructor Book II

[AD 384] Ambrosiaster on 1 Corinthians 9:14

It was not by the law of Moses that God followed the practice of the Gentiles, but natural reason itself decrees that a person should live from his labor.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 430] Augustine of Hippo on 1 Corinthians 9:14

The apostle says this [here and in Timothy :-] so that Timothy might understand that what he took from those for whom he was, as it were, fighting, and whom he was cultivating as a vine, or feeding as a flock, was not a sign of begging but an acknowledgment of a right.

[AD 220] Tertullian on 1 Corinthians 9:15

Of this he boasted, and suffered no man to rob him of such glory -certainly with no view of destroying the law, which he proved that another man might use.

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Corinthians 9:15

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? " 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." "Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

Source: On Modesty

[AD 253] Origen of Alexandria on 1 Corinthians 9:15

“It is better that I die” than that they ravish and plunder some of my brothers and by sly verbal deception lead captive the “little children” and sucklings in Christ.

Source: HOMILIES ON GENESIS 4.6

[AD 384] Ambrosiaster on 1 Corinthians 9:15

Paul says he would rather die because he knew it would be better from the standpoint of his future salvation.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:15

2. "But I have used none of these things:"

What then if you have not used them now, says one, but intendest to use them at a future time, and on this account sayest these things. Far from it; for he speedily corrected the notion, thus saying;

"And I write not these things that it may be so done in my case."

And see with what vehemence he disavows and repels the thing:

"For it were good for me rather to die, than that any man should make my glorying void."

And not once nor twice, but many times he uses this expression. For above he said, "We did not use this right:" and after this again, "that I abuse not my right:" and here, "but I have used none of these things." "These things;" what things? The many examples. That is to say, many things giving me license; the soldier, the husbandman, the shepherd, the Apostles, the law, the things done by us unto you, the things done by you unto the others, the priests, the ordinance of Christ; by none of these have I been induced to abolish my own law, and to receive. And speak not to me of the past: (although I could say, that I have endured much even in past times on this account,) nevertheless I do not rest on it alone, but likewise concerning the future I pledge myself, that I would choose rather to die of hunger than be deprived of these crowns.

"For it were good for me rather to die," says he, "than that any man should make my glorying void."

He said not, "that any man should abolish my law," but, "my glorying." For lest any should say, "he does it indeed but not cheerfully, but with lamentation and grief," willing to show the excess of his joy and the abundance of his zeal, he even calls the matter "glorying." So far was he from vexing himself that he even glories, and chooses rather to die than to fall from this "glorying." So much dearer to him even than life itself was that proceeding of his.

3. Next, he exalts it from another consideration also, and signifies that it was a great thing, not that he might show himself famous, (for far was he from that disposition,) but to signify that he rejoices, and with a view more abundantly to take away all suspicion. For on this account, as I before said, he also called it a glorying: and what says he?

Source: Homily 22 on First Corinthians

[AD 430] Augustine of Hippo on 1 Corinthians 9:15

“For the laborer deserves his hire.” He showed that this practice was permitted, though not commanded, lest perhaps a disciple who took some compensation for his personal needs from those to whom he was preaching might think he was doing wrong. That it was more commendable to omit this practice is shown clearly in the life of the apostle … [who] declared: “Nevertheless I have not used this right.” … He possessed the right, but he did not bind his followers by a command. Since we are, then, unable to comprehend many passages, we gather from the deeds of the saints how to understand those passages which may easily be misinterpreted if reference is not made to the example set by the saints.

[AD 430] Augustine of Hippo on 1 Corinthians 9:15

“The Lord directed that those who preach the gospel should have their living from the gospel. But I for my part have appealed to none of these rights.” … What is clearer than this? What is more definite? My only fear is that, when I discuss the passage in an attempt to explain it, I may obscure that which is of itself patent and forceful. For, they who do not understand these words, or pretend that they do not understand them, understand mine much less.

[AD 220] Tertullian on 1 Corinthians 9:16

And so there is incumbent on us a necessity 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, 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.

Source: An Answer to the Jews

[AD 384] Ambrosiaster on 1 Corinthians 9:16

The servant sent by the Lord does what he has to do even if he is not willing, because if he does not do it he will suffer for it. Moses preached to Pharaoh even though he did not want to, and Jonah was forced to preach to the Ninevites.8.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:16-18

"For if I preach the Gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the Gospel! For if I do this of my own will, I have a reward: but if not of my own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge, so as not to use to the full my right in the Gospel."

What do you say? Tell me. "If you preach the Gospel, it is nothing for you to glory of, but it is, if you make the Gospel of Christ without charge?" Is this therefore greater than that? By no means; but in another point of view it has some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done beyond the commandment, have a great reward in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other; not in the very nature of the thing. For what is equal to preaching; since it makes men vie even with the angels themselves. Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that. Wherefore he says, explaining the same, what I just now mentioned:

"For if I do this of my own will, I have a reward, but if not of my own will, a stewardship is entrusted to me;" taking the words of my own "will" and "not of my own will," of its being committed or not committed to him. And thus we must understand the expression, "for necessity is laid upon me;" not as though he did anything of these things against his will, God forbid, but as though he were bound by the things commanded, and for contradistinction to the liberty in receiving before mentioned. Wherefore also Christ said to the disciples, [Luke 17:10] "When you have done all, say, We are unprofitable servants; for we have done that which was our duty to do."

"What then is my reward? That when I preach the Gospel, I may make the Gospel without charge." What then, tell me, has Peter no reward? Nay, who can ever have so great an one as he? And what shall we say of the other Apostles? How then said he, "If I do this of my own will I have a reward, but if not of my own will, a stewardship is entrusted to me?" Do you see here also his wisdom? For he said not, "But if not of my own will," I have no reward, but, "a stewardship is committed unto me:" implying that even thus he has a reward, but such as he obtains who has performed what was commanded, not such as belongs to him who has of his own resources been generous and exceeded the commandment.

"What then is the reward? That, when I preach the Gospel," says he, "I may make the Gospel without charge, so as not to use to the full my right in the Gospel." See how throughout he uses the term "right," intimating this, as I have often observed; that neither are they who receive worthy of blame. But he added, "in the Gospel," partly to show the reasonableness of it, partly also to forbid our carrying the matter out into every case. For the teacher ought to receive, but not the mere drone also.

Source: Homily 22 on First Corinthians

[AD 253] Origen of Alexandria on 1 Corinthians 9:17

What then shall I do, to whom the dispensation of the Word is committed? Although I am an “unprofitable servant,” I have, nevertheless, received from the Lord the commission “to distribute the measure of wheat to the master’s servants.”.

Source: HOMILIES ON GENESIS 10

[AD 397] Ambrose of Milan on 1 Corinthians 9:17

Surely it is better to merit a reward than to serve as a steward. Let us not be bound by the yoke of slavery, but let us serve in charity of spirit.

Source: LETTER 47

[AD 430] Augustine of Hippo on 1 Corinthians 9:17

Up to now I am so far restored in that glory that I confess I am ignorant not only how near I come to it but even whether I shall come to it at all. It is true I am a dispenser of eternal salvation along with my other innumerable fellow servants. “For if I do this thing willingly, I have a reward.” To be a dispenser of that salvation by word and sacrament is not at all the same as to be a partaker of it. Letter , To Audax.

[AD 407] John Chrysostom on 1 Corinthians 9:18

What can equal preaching? For it makes men vie even with the angels themselves.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.3

[AD 215] Clement of Alexandria on 1 Corinthians 9:19

"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.".
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 cam ally, 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.".
And Daniel, under the king of the Persians, wore "the chain".
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."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 1 Corinthians 9:19

Now by this time, you who argue about "Joseph" and "Daniel," know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none, in so far as you are the slave of Christ alone, who has freed you likewise from the captivity of the world, will incur the duty of acting after your Lord's pattern.

Source: On Idolatry

[AD 220] Tertullian on 1 Corinthians 9:19

Ante-Nicene Fathers, Vol.

Source: On Fasting

[AD 253] Origen of Alexandria on 1 Corinthians 9:19

The fact that he is completely free makes Paul the exemplary apostle. For it is possible to be free of immorality but a slave to anger, to be free of greed but a slave to boasting, to be free of one sin but a slave to another.

Source: COMMENTARY ON 1 CORINTHIANS 3.43.1-5

[AD 384] Ambrosiaster on 1 Corinthians 9:19

Paul is free from all human claims because he preached the gospel without getting any praise for it and never wanted anything from anyone, except their salvation.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:19

4. "For though I was free from all men, I brought myself under bondage to all, that I might gain the more."

Here again he introduces another high step in advance. For a great thing it is even not to receive, but this which he is about to mention is much more than that. What then is it that he says? "Not only have I not received," says he, not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal. For not in money alone, but, which was much more than money, in employments many and various have I made good this same rule: and I have made myself a slave when I was subject to none, having no necessity in any respect, (for this is the meaning of, "though I was free from all men;") and not to any single person have I been a slave, but to the whole world.

Wherefore also he subjoined, "I brought myself under bondage to all." That is, "To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded." Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind. Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven.

5. Next, having mentioned his servitude, he describes in what follows the various modes of it. And what are these?

Source: Homily 22 on First Corinthians

[AD 444] Cyril of Alexandria on 1 Corinthians 9:19

So also the blessed Paul “became all things to all men,” not in order that he might gain some sort of advantage but that, with the loss of a part, he might gain all.

Source: LETTER 76

[AD 215] Clement of Alexandria on 1 Corinthians 9:20

"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.".
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.".
Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition.
, that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence.

Source: Clement of Alexandria Stromata Book I

[AD 220] Tertullian on 1 Corinthians 9:20

But, inasmuch as our very perverse cavillers obtrude the rebuke in question for the set purpose of bringing the earlier 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." 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.

Source: The Prescription Against Heretics

[AD 220] Tertullian on 1 Corinthians 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." Now, inasmuch as the circumstances require such an interpretation as this, no one will refuse to admit that Paul preached that God and that Christ whose law he was excluding all the while, however much he allowed it, owing to the times, but which he would have had summarily to abolish if he had published a new god.

Source: Against Marcion Book V

[AD 384] Ambrosiaster on 1 Corinthians 9:20

Did Paul merely pretend to be all things to all men, in the way that flatterers do? No. He was a man of God and a doctor of the spirit who could diagnose every pain, and with great diligence he tended them and sympathized with them all. We all have something or other in common with everyone. This empathy is what Paul embodied in dealing with each particular person.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:20

"And I became," says he, "to the Jews as a Jew, that I might gain Jews." And how did this take place? When he circumcised that he might abolish circumcision. Wherefore he said not, "a Jew," but, "as a Jew," which was a wise arrangement. What do you say? The herald of the world and he who touched the very heavens and shone so bright in grace, does he all at once descend so low? Yea. For this is to ascend. For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself.

"To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law." Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but "under the law," the proselytes, or those who became believers and yet adhered to the law. For they were no longer as Jews, yet 'under the law.' And when was he under the law? When he shaved his head; when he offered sacrifice. Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended. For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from that degradation?

Source: Homily 22 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:20

Paul did not become a Jew in reality but only in appearance. How could it have been otherwise, since he was so determined to convert them and deliver them from their predicament?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.5

[AD 430] Augustine of Hippo on 1 Corinthians 9:20

A person who nurses a sick man becomes, in a sense, sick himself, not by pretending to have a fever but by thinking sympathetically how he would like to be treated if he were sick himself. Letter , To Jerome.

[AD 430] Augustine of Hippo on 1 Corinthians 9:20

Paul was not pretending to be what he is not but showing compassion. Letter , To Jerome.

[AD 384] Ambrosiaster on 1 Corinthians 9:21

To be under the law of Christ is to be under the law of God, because everything which is of Christ is of God.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 1 Corinthians 9:21

"To them that are without law, as without law." These were neither Jews, nor Christians, nor Greeks; but 'outside of the Law,' as was Cornelius, and if there were any others like him. For among these also making his appearance, he used to assume many of their ways. But some say that he hints at his discourse with the Athenians from the inscription on the altar, and that so he says, "to them that are without law, as without law."

Then, lest any should think that the matter was a change of mind, he added, "not being without law to God, but under law to Christ;" i.e., "so far from being without law, I am not simply under the Law, but I have that law which is much more exalted than the older one, viz. that of the Spirit and of grace." Wherefore also he adds, "to Christ." Then again, having made them confident of his judgment, he states also the gain of such condescension, saying, "that I might gain them that are without law." And every where he brings forward the cause of his condescension, and stops not even here, but says,

Source: Homily 22 on First Corinthians

[AD 428] Theodore of Mopsuestia on 1 Corinthians 9:21

Paul states, somewhat surprisingly, that he is under the law of Christ, lest anyone think that he is under the law of Moses.

Source: Pauline Commentary from the Greek Church

[AD 430] Augustine of Hippo on 1 Corinthians 9:21

He did this by compassion, not by lying. For each one becomes like him whom he wants to help when such great mercy prevails as that each one would wish for himself if he were in the same misery. And so he becomes like the other—not by deceiving him but by putting himself in the other’s place.

Source: Against Lying 12

[AD 215] Clement of Alexandria on 1 Corinthians 9:22

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 became all things to all men, that I might gain all men."

Source: Clement of Alexandria Stromata Book V

[AD 220] Tertullian on 1 Corinthians 9:22

" No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.

Source: On Idolatry

[AD 220] Tertullian on 1 Corinthians 9:22

They seemed to be changing their company from respect of persons. And yet as Paul himself "became all things to all men," 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.

Source: Against Marcion Book IV

[AD 220] Tertullian on 1 Corinthians 9:22

But so did circumstances require him to "become all things to all, in order to gain all; " "travailing in birth with them until Christ should be formed in them; " and "cherishing, as it were a nurse," the little ones of faith, by teaching them some things "by way of indulgence, not by way of command"-for it is one thing to indulge, another to bid-permitting a temporary licence of re-marriage on account of the "weakness of the flesh," just as Moses of divorcing on account of "the hardness of the heart.

Source: On Monogamy

[AD 258] Cyprian on 1 Corinthians 9:22

If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."

Source: Epistle LI

[AD 384] Ambrosiaster on 1 Corinthians 9:22

Paul became weak by abstaining from things which would scandalize the weak.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 386] Cyril of Jerusalem on 1 Corinthians 9:22

Everywhere the Savior becomes “all things to all men.” To the hungry, bread; to the thirsty, water; to the dead, resurrection; to the sick, a physician; to sinners, redemption.

Source: SERMON ON THE PARALYTIC 10

[AD 397] Ambrose of Milan on 1 Corinthians 9:22

He who did not think it robbery to be equal with God took the nature of a slave. He became all things to all men to bring salvation to all. Paul, an imitator of him, lived as if outside the law while remaining accountable to the law. He spent his life for the advantage of those he wished to win. He willingly became weak for the weak in order to strengthen them. He ran the race to overtake them.

Source: LETTER 54

[AD 407] John Chrysostom on 1 Corinthians 9:22

"To the weak became I weak, that I might gain the weak:" in this part coming to their case, with a view to which also all these things have been spoken. However, those were much greater things, but this more to the purpose; whence also he has placed it after them. Indeed he did the same thing likewise in his Epistle to the Romans, when he was finding fault about meats; and so in many other places.

Next, not to waste time by naming all severally, he says, "I have become all things to all men, that I may by all means save some."

Do you see how far it is carried? "I have become all things to all men," not expecting, however, to save all, but that I may save though it be but a few. And so great care and service have I undergone, as one naturally would who was about saving all, far however from hoping to gain all: which was truly magnanimous and a proof of burning zeal. Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. And having mentioned the fewness of those who are saved, again, adding, "by all means," he consoled those to whom this was a grief. For though it be not possible that all the seed should be saved, nevertheless it cannot be that all should perish. Wherefore he said, "by all means," because one so ardently zealous must certainly have some success.

Source: Homily 22 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:22

Paul became all things to all men, not in the expectation that he would win everybody but that he might save at least some. It was not possible for all the seed to be saved, but neither could it be that all of it should perish. Someone as ardently zealous as Paul was sure to have some success at least.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.5

[AD 430] Augustine of Hippo on 1 Corinthians 9:22

This is correctly interpreted to mean that he, not by lying but by sympathy, brought it about that he enabled their con-version by his own great love which made it seem as though he himself were afflicted with that evil of which he wished to heal them.

Source: On Lying 21

[AD 253] Origen of Alexandria on 1 Corinthians 9:23

Only someone as mature in faith as the apostle Paul could say this. A sinner could never talk in this way.

Source: COMMENTARY ON 1 CORINTHIANS 3.43.49-50

[AD 407] John Chrysostom on 1 Corinthians 9:23

"And I do all things for the Gospel's sake, that I may be a joint partaker thereof."

That is, that I may seem also myself to have added some contribution of my own, and may partake of the crowns laid up for the faithful. For as he spoke of "living of the Gospel," i.e., of the believers; so also here, "that I may be a joint partaker in the Gospel, that I may be able to partake with them that have believed in the Gospel." Do you perceive his humility, how in the recompense of rewards he places himself as one of the many, though he had exceeded all in his labors? Whence it is evident that he would in his reward also. Nevertheless, he claims not to enjoy the first prize, but is content if so be he may partake with the others in the crowns laid up for them. But these things he said, not because he did this for any reward, but that hereby at least he might draw them on, and by these hopes might induce them to do all things for their brethren's sake. Do you see his wisdom! Do you see the excellency of his perfection? How he wrought beyond the things commanded, not receiving when it was lawful to receive. Do you see the exceeding greatness of his condescension? How he that was "under law to Christ," and kept that highest law, "to them that were without law," was "as one without law," to the Jews, as a Jew, in either kind showing himself preeminent, and surpassing all.

6. This also do thou, and think not being eminent, that you lower yourself, when for your brother's sake you submit to some abasement. For this is not to fall, but to descend. For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage. As also Paul descended indeed alone, but ascended with the whole world: not acting a part, for he would not have sought the gain of them that are saved had he been acting. Since the hypocrite seeks men's perdition, and feigns, that he may receive, not that he may give. But the apostle not so: as a physician rather, as a teacher, as a father, the one to the sick, the other to the disciple, the third to the son, condescends for his correction, not for his hurt; so likewise did he.

To show that the things which have been stated were not pretence; in a case where he is not compelled to do or say any such thing but means to express his affection and his confidence; hear him saying, [Romans 8:39] "neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Do you see a love more ardent than fire? So let us also love Christ. For indeed it is easy, if we will. For neither was the Apostle such by nature. On this account, you see, his former life was recorded, so contrary to this, that we may learn that the work is one of choice, and that to the willing all things are easy.

Let us not then despair, but even though thou be a reviler, or covetous, or whatsoever you are, consider that Paul was [1 Timothy 13-16] "a blasphemer, and persecutor, and injurious, and the chief of sinners," and suddenly rose to the very summit of virtue, and his former life proved no hindrance to him. And yet none with so great frenzy clings to vice as he did to the war against the Church. For at that time he put his very life into it; and because he had not ten thousand hands that he might stone Stephen with all of them, he was vexed. Notwithstanding, even thus he found how he might stone him with more hands, to wit, those of the false witnesses whose clothes he kept. And again, when he entered into houses like a wild beast and no otherwise did he rush in, haling, tearing men and women, filling all things with tumult and confusion and innumerable conflicts. For instance, so terrible was he that the Apostles, [Acts 9:26] even after his most glorious change, did not yet venture to join themselves to him. Nevertheless, after all those things he became such as he was: for I need not say more.

7. Where now are they who build up the necessity of fate against the freedom of the will? Let them hear these things, and let their mouths be stopped. For there is nothing to hinder him that wills to become good, even though before he should be one of the vilest. And in fact we are more aptly disposed that way, inasmuch as virtue is agreeable to our nature, and vice contrary to it, even as sickness and health. For God has given us eyes, not that we may look wantonly, but that, admiring his handi-work, we may worship the Creator. And that this is the use of our eyes is evident from the things which are seen. For the lustre of the sun and of the sky we see from an immeasurable distance, but a woman's beauty one cannot discern so far off. Do you see that for this end our eye was chiefly given? Again, he made the ear that we should entertain not blasphemous words, but saving doctrines. Wherefore you see, when it receives anything dissonant, both our soul shudders and our very body also. "For," says one, [Sirach 27:5] "the talk of him that swears much makes the hair stand upright." And if we hear anything cruel or merciless, again our flesh creeps; but if anything decorous and kind, we even exult and rejoice. Again, if our mouth utter base words, it causes us to be ashamed and hide ourselves, but if grave words, it utters them with ease and all freedom. Now for those things which are according to nature no one would blush, but for those which are against nature. And the hands when they steal hide themselves, and seek excuses; but if they give alms, they even glory. So that if we will, we have from every side a great inclination towards virtue. But if you talk to me of the pleasure which arises from vice, consider that this also is a thing which we reap more of from virtue. For to have a good conscience and to be looked up to by all and to entertain good hopes, is of all things most pleasant to him that has seen into the nature of pleasure, even as the reverse is of all things the most grievous to him that knows the nature of pain; such as to be reproached by all, to be accused by our own conscience, to tremble and fear both at the future and the present.

And that what I say may become more evident, let us suppose for argument's sake one man having a wife, yet defiling the marriage-bed of his neighbor and taking pleasure in this wicked robbery, enjoying his paramour. Then let us again oppose to him another who loves his own spouse. And that the victory may be greater and more evident, let the man who enjoys his own wife only, have a fancy also for the other, the adulteress, but restrain his passion and do nothing evil: (although neither is this pure chastity.) However, granting more than is necessary, that you may convince yourself how great is the pleasure of virtue, for this cause have we so framed our story.

Now then, having brought them together, let us ask them accordingly, whose is the pleasanter life: and you will hear the one glorying and exulting in the conquest over his lust: but the other — or rather, there is no need to wait to be informed of anything by him. For you shall see him, though he deny it times without number, more wretched than men in a prison. For he fears and suspects all, both his own wife and the husband of the adulteress and the adulteress herself, and domestics, and friends, and kinsmen, and walls, and shadows, and himself, and what is worst of all, he has his conscience crying out against him, barking aloud every day. But if he should also bring to mind the judgment-seat of God, he will not be able even to stand. And the pleasure is short: but the pain from it unceasing. For both at even, and in the night, in the desert and the city and every where, the accuser haunts him, pointing to a sharpened sword and the intolerable punishment, and with that terror consuming and wasting him. But the other, the chaste person, is free from all these things, and is at liberty, and with comfort looks upon his wife, his children, his friends, and meets all with unembarrassed eyes. Now if he that is enamored but is master of himself enjoy so great pleasure, he that indulges no such passion but is truly chaste, what harbor, what calm will be so sweet and serene as the mind which he will attain? And on this account you may see few adulterers but many chaste persons. But if the former were the pleasanter, it would be preferred by the greater number. And tell me not of the terror of the laws. For this is not that which restrains them, but the excessive unreasonableness, and the fact that the pains of it are more than the pleasures, and the sentence of conscience.

8. Such then is the adulterer. Now, if you please, let us bring before you the covetous, laying bare again another lawless passion. For him too we shall see afraid of the same things and unable to enjoy real pleasure: in that calling to mind both those whom he has wronged, and those who sympathize with them, and the public sentence of all concerning himself, he has ten thousand agitations.

And this is not his only vexation, but not even his beloved object can he enjoy. For such is the way of the covetous; not that they may enjoy do they possess, but that they may not enjoy. But if this seem to you a riddle, hear next what is yet worse than this and more perplexing; that not in this way only are they deprived of the pleasure of their goods, by their not venturing to use them as they would, but also by their never being filled with them but living in a continual thirst: than which what can be more grievous? But the just man is not so, but is delivered both from trembling and hatred and fear and this incurable thirst: and as all men curse the one, even so do all men conspire to bless the other: and as the one has no friend, so has the other no enemy.

What now, these things being so acknowledged, can be more unpleasing than vice or more pleasant than virtue? Nay, rather, though we should speak for ever, no one shall be able to represent in discourse either the pain of this, or the pleasure of the other, until we shall experience it. For then shall we find vice more bitter than gall, when we shall have fully tasted the honey of virtue. Not but vice is even now unpleasant, and disgusting, and burdensome, and this not even her very votaries gainsay; but when we withdraw from her, then do we more clearly discern the bitterness of her commands. But if the multitude run to her, it is no marvel; since children also oftentimes, choosing things less pleasant, despise those which are more delightful and the sick for a momentary gratification lose the perpetual and more certain joy. But this comes of the weakness and folly of those who are possessed with any fondness, not of the nature of the things. For it is the virtuous man who lives in pleasure; he who is rich indeed and free indeed.

But if any one would grant the rest to virtue — liberty, security, freedom from cares, the fearing no man, the suspecting no man — but would not grant it pleasure; to laugh, and that heartily, occurs to me, I confess, as the only course to be taken. For what else is pleasure, but freedom from care and fear and despondency, and the not being under the power of any? And who is in pleasure, tell me, the man in frenzy and convulsion, who is goaded by various lusts, and is not even himself; or he who is freed from all these waves, and is settled in the love of wisdom, as it were in a harbor? Is it not evident, the latter? But this would seem to be a thing peculiar to virtue. So that vice has merely the name of pleasure, but of the substance it is destitute. And before the enjoyment, it is madness, not pleasure: but after the enjoyment, straightway this also is extinguished. Now then if neither at the beginning nor afterwards can one discern the pleasure of it, when will it appear, and where?

And that you may more clearly understand what I say, let us try the force of the argument in an example. Now consider. One is enamored of a fair and lovely woman: this man as long as he cannot obtain his desire is like men beside themselves and frantic; but after that he has obtained it, he has quenched his appetite. If therefore neither at the beginning does he feel pleasure, (for the affair is madness,) nor in the end, (for by the indulgence of his lust he cools down his wild fancy,) where after all are we to find it? But our doings are not such, but both at the beginning they are freed from all disturbance, and to the end the pleasure remains in its bloom: nay rather there is no end of our pleasure, nor have our good things a limit, nor is this pleasure ever done away.

Upon all these considerations, then, if we love pleasure, let us lay hold on virtue that we may win good things both now and hereafter: unto which may we all attain, through the grace and mercy, etc.

Source: Homily 22 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:23

Do you perceive Paul’s humility, how in the recompense of rewards he places himself as one of the many, even though he had exceeded all the others in his labors? It is obvious that his reward would be greater also, but he does not attempt to claim the first prize. On the contrary, he is content simply to share with the others the crowns which are laid up for them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 22.5

[AD 202] Irenaeus on 1 Corinthians 9:24

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."

Source: Against Heresies Book IV

[AD 220] Tertullian on 1 Corinthians 9:24

Your master, Jesus Christ, has anointed you with his Spirit and has brought you to this training ground. He determined long before the day of the contest to take you from a softer way of life to a harsher regimen, that your strength may increase. Athletes are set apart for more rigid training to apply themselves to the building up of their physical strength. They are kept from lavish living, from more tempting dishes, from more pleasurable drinks. They are urged on, they are subjected to tortuous toils, they are worn out. The more strenuously they have exerted themselves, the greater is their hope of victory.

Source: TO THE MARTYRS 3.3

[AD 258] Cyprian on 1 Corinthians 9:24

A voice filled with the Holy Spirit broke forth from the martyr's mouth when the most blessed Mappalicus said to the proconsul in the midst of his torments, "You shall see a contest to-morrow." And that which he said with the testimony of virtue and faith, the Lord fulfilled. A heavenly contest was exhibited, and the servant of God was crowned ill the struggle of the promised fight. This is the contest which the prophet Isaiah of old predicted, saying, "It shall be no light contest for you with men, since God appoints the struggle." And in order to show what this struggle would be, he added the words, "Behold, a virgin shall conceive and bear a son, and ye shall call His name Emmanuel." This is the struggle of our faith in which we engage, in which we conquer, in which we are crowned. This is the struggle which the blessed Apostle Paul has shown to us, in which it behoves us to run and to attain the crown of glory. "Do ye not know," says he, "that they which run in a race, run all indeed, but one receiveth the prize? So run that ye may obtain." "Now they do it that they may receive a corruptible crown, but we an incorruptible." Moreover, setting forth his own struggle, and declaring that he himself should soon be a sacrifice for the Lord's sake, he says, "I am now ready to be offered, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing." This fight, therefore, predicted of old by the prophets, begun by the Lord, waged by the apostles, Mappalicus promised again to the proconsul in his own name and that of his colleagues.

Source: Epistle VIII

[AD 258] Cyprian on 1 Corinthians 9:24

That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

[AD 258] Cyprian on 1 Corinthians 9:24

That it is of small account to be baptized and to receive the Eucharist, unless one profit by it both in deeds and works. In the first Epistle of Paul to the Corinthians: "Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible." In the Gospel according to Matthew: "Every tree that bringeth not forth good fruit shall be cut down, and cast into the fire." Also in the same place: "Many shall say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity." Also in the same place: "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven." Also Paul to the Philippians: "Shine as lights in the world."

Source: Treatise XII. Three Books of Testimonies Against the Jews.

[AD 258] Cyprian on 1 Corinthians 9:24

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."

Source: Pseudo-Cyprian On the Glory of Martyrdom

[AD 395] Gregory of Nyssa on 1 Corinthians 9:24

As far as you extend your efforts in behalf of piety, so far will the greatness of your soul extend through efforts and toils toward what the Lord urges us.

Source: ON THE CHRISTIAN MODE OF LIFE

[AD 400] Pseudo-Clement on 1 Corinthians 9:24

So then, my brothers, let us strive, knowing that the contest is close at hand and that many make voyages for corruptible contests, but not all are crowned—only those who have labored much and striven well.

Source: 2 Clement 7

[AD 407] John Chrysostom on 1 Corinthians 9:24

Do you not know that they which run in a race run all, but one receives the prize?

Having pointed out the manifold usefulness of condescension and that this is the highest perfectness, and that he himself having risen higher than all towards perfection, or rather having gone beyond it by declining to receive, descended lower than all again; and having made known to us the times for each of these, both for the perfectness and for the condescension; he touches them more sharply in what follows, covertly intimating that this which was done by them and which was counted a mark of perfectness, is a kind of superfluous and useless labor. And he says it not thus out clearly, lest they should become insolent; but the methods of proof employed by him makes this evident.

And having said that they sin against Christ and destroy the brethren, and are nothing profited by this perfect knowledge, except charity be added; he again proceeds to a common example, and says,

"Do you not know that they which run in a race run all, but one receives the prize?" Now this he says, not as though here also one only out of many would be saved; far from it; but to set forth the exceeding diligence which it is our duty to use. For as there, though many descend into the course not many are crowned, but this befalls one only; and it is not enough to descend into the contest, nor to anoint one's self and wrestle: so likewise here it is not sufficient to believe, and to contend in any way; but unless we have so run as unto the end to show ourselves unblameable, and to come near the prize, it will profit us nothing. For even though thou consider yourself to be perfect according to knowledge, you have not yet attained the whole; which hinting at, he said, "so run, that you may obtain." They had not then yet, as it seems, attained. And having said thus, he teaches them also the manner.

Source: Homily 23 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:24

Paul says this not because he thinks that only one person will be saved but because he wants to point out how much diligence is required in order to succeed. It is not enough merely to believe and then contend in any which way. Unless we have run our race in such a way as to be blameless and to come near to the prize, it will not benefit us. Even if you think you are perfect in your knowledge you have still not obtained everything, so you must continue to run in order to obtain the prize.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.1

[AD 430] Augustine of Hippo on 1 Corinthians 9:24

It is not from the one who wills nor from the one that runs but from God who has mercy that we obtain what we hope for and reach what we desire. Esau was unwilling and did not run. Had he been willing and had he run, he would have obtained the help of God who by calling him would have given him the power both to will and to run.

Source: TO SIMPLICIAN 10

[AD 215] Clement of Alexandria on 1 Corinthians 9:25

No effort, no crown! Today there are people who place the widow above the virgin in terms of self-control, because the widow has rejected a pleasure which she once enjoyed.

Source: STROMATEIS 3.101.4-5

[AD 220] Tertullian on 1 Corinthians 9:25

They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. "And they," says the apostle, "that they may obtain a corruptible crown." We, with the crown eternal in our eye, look upon the prison as our training-ground, that at the goal of final judgment we may be brought forth well disciplined by many a trial; since virtue is built up by hardships, as by voluptuous indulgence it is overthrown.

Source: Ad Martyras

[AD 258] Cyprian on 1 Corinthians 9:25

This fight, therefore, predicted of old by the prophets, begun by the Lord, waged by the apostles...

Source: Epistle VIII

[AD 300] Theonas of Alexandria on 1 Corinthians 9:25

Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery

[AD 379] Basil of Caesarea on 1 Corinthians 9:25

No one is crowned except he strive lawfully.

Source: GIVE HEED TO THYSELF

[AD 397] Ambrose of Milan on 1 Corinthians 9:25

You are an athlete. Come to grips with your opponent, not with your head but with your arms.

Source: SIX DAYS OF CREATION 6

[AD 407] John Chrysostom on 1 Corinthians 9:25

"And every man that strives in the games is temperate in all things."

What is, "all things?" He does not abstain from one and err in another, but he masters entirely gluttony and lasciviousness and drunkenness and all his passions. "For this," says he, "takes place even in the heathen games. For neither is excess of wine permitted to those who contend at the time of the contest, nor wantonness, lest they should weaken their vigor, nor yet so much as to be busied about anything else, but separating themselves altogether from all things they apply themselves to their exercise only." Now if there these things be so where the crown falls to one, much more here, where the incitement in emulation is more abundant. For here neither is one to be crowned alone, and the rewards also far surpass the labors. Wherefore also he puts it so as to shame them, saying, "Now they do it receive to a corruptible crown, but we an incorruptible."

Source: Homily 23 on First Corinthians

[AD 430] Augustine of Hippo on 1 Corinthians 9:25

When we enter upon the way of the Lord, let us fast from the vanity of this present life and refresh ourselves with the hope of the future life, not focusing our heart on things here but feasting it on things above.

Source: SERMON 263

[AD 500] Desert Fathers on 1 Corinthians 9:25-27

They said that Dioscorus of Namisias made his bread out of barley, and his soup out of lentils. Every year he made one particular resolution: either not to meet anyone for a year, or not to speak, or not to taste cooked food, or not to eat any fruit, or not to eat vegetables. This was his system in everything. He made himself master of one thing, and then started on another, and so on each year...

They said of Helladius that he lived twenty years in his cell, and did not once raise his eyes to look at the roof.

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Corinthians 9:25-27

John the Short said, ‘If a king wants to take a city filled with his enemies, he first captures their food and water, and when they are starving he subdues them. So it is with gluttony. If a man is sincere about fasting and is hungry, the enemies that trouble his soul will grow weak.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Corinthians 9:25-27

Joseph asked Poemen, ‘How should we fast?’ Poemen said, ‘I suggest that everyone should eat a little less than he wants, every day.’ Joseph said to him, ‘When you were a young man, didn’t you fast for two days on end?’ He said to him, ‘That’s right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king’s highway, for it is easy and light.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Corinthians 9:25-27

She also said, ‘The devil sometimes sends a severe fast which is too prolonged; the devil’s disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 384] Ambrosiaster on 1 Corinthians 9:26

Paul means that he fights not merely with his words but with his deeds.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on 1 Corinthians 9:26

Like an athlete he comes last into the arena. He lifts his eyes to heaven.… He sees that his whole task awaits him.… He chastises his body so that it will not defeat him in the contest. He anoints it with the oil of mercy. He practices daily exhibitions of virtue. He smears himself with dust. He runs with assurance to the goal of the course. He aims his blows, he darts his arms, but not at empty spaces.… Earth is man’s training ground, heaven his crown.

Source: LETTER 49

[AD 397] Ambrose of Milan on 1 Corinthians 9:26

Like a good athlete, Paul knew how to parry the blows of the opposing powers and even to strike them as they advanced to the attack.

Source: PARADISE 12.56

[AD 407] John Chrysostom on 1 Corinthians 9:26

2. "I therefore so run, as not uncertainly."

Thus having shamed them from those that are without, he next brings forward himself also, which kind of thing is a most excellent method of teaching: and accordingly we find him every where doing so.

But what is, "not uncertainly?" "Looking to some mark," says he, not at random and in vain, as you do. For what profit have ye of entering into idol-temples, and exhibiting for-truth that perfectness? None. But not such am I, but all things whatsoever I do, I do for the salvation of my neighbor. Whether I show forth perfectness, it is for their sake; or condescension, for their sake again: whether I surpass Peter in declining to receive [compensation], it is that they may not be offended; or descend lower than all, being circumcised and shaving my head, it is that they may not be subverted. This is, "not uncertainly." But you, why do you eat in idol-temples, tell me? Nay, you can not assign any reasonable cause. For "meat commends you not to God; neither if you eat are you the better, nor if you eat not are you the worse." [1 Corinthians 8:8] Plainly then you run at random: for this is, "uncertainly."

"So fight I, as not beating the air." This he says, again intimating that he acted not at random nor in vain. "For I have one at whom I may strike, i.e., the devil. But thou dost not strike him, but simply throwest away your strength."

Now so far then, altogether bearing with them, he thus speaks. For since he had dealt somewhat vehemently with them in the preceding part, he now on the contrary keeps back his rebuke, reserving for the end of the discourse the deep wound of all. Since here he says that they act at random and in vain; but afterwards signifies that it is at the risk of no less than utter ruin to their own soul, and that even apart from all injury to their brethren, neither are they themselves guiltless in daring so to act.

Source: Homily 23 on First Corinthians

[AD 420] Jerome on 1 Corinthians 9:26

So run in this world as to obtain in the next.

Source: Against the Pelagians 1

[AD 428] Theodore of Mopsuestia on 1 Corinthians 9:26

The “air” here refers to the powers of evil.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 215] Clement of Alexandria on 1 Corinthians 9:27

Et ideo Paulus quoque: "Corpus meum "inquit, "castigo, et in servitutem redigo; quoniam qui certat, omnia continet "hoc est, in omnibus continet, non ab omnibus abstinens, sed continenter utens iis, quae utenda judicavit, "illi quid era ut corruptibilem coronam accipiant; nos autem ut incorruptibilem"

[AD 220] Tertullian on 1 Corinthians 9:27

Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old," that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger.

Source: On Fasting

[AD 384] Ambrosiaster on 1 Corinthians 9:27

To pommel the body is to fast and to avoid any kind of luxury. Paul shows that he disciplines his own body so that he will not miss out on the reward about which he preaches to others.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 400] Pseudo-Clement on 1 Corinthians 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 he may "not be cast away," [1 Corinthians 9:27] but may be approved before God and before men.

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on 1 Corinthians 9:27

"But I buffet my body, and bring it into bondage lest by any means, after that I have preached to others, I myself should be rejected."

Here he implies that they are subject to the lust of the belly and give up the reins to it, and under a pretence of perfection fulfil their own greediness; a thought which before also he was travailing to express, when he said, "meats for the belly, and the belly for meats." [1 Corinthians 6:13] For since both fornication is caused by luxury, and it also brought forth idolatry, he naturally oftentimes inveighs against this disease; and pointing out how great things he suffered for the Gospel, he sets this also down among them. "As I went," says he, "beyond the commands, and this when it was no light matter for me:" ("for we endure all things," it is said,) "so also here I submit to much labor in order to live soberly. Stubborn as appetite is and the tyranny of the belly, nevertheless I bridle it and give not myself up to the passion, but endure all labor not to be drawn aside by it."

"For do not, I pray you, suppose that by taking things easily I arrive at this desirable result. For it is a race and a manifold struggle, and a tyrannical nature continually rising up against me and seeking to free itself. But I bear not with it but keep it down, and bring it into subjection with many struggles." Now this he says that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he says, "I buffet and bring into bondage." He said not, "I kill:" nor, "I punish" for the flesh is not to be hated, but, "I buffet and bring into bondage;" which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary.

"Lest by any means, having preached to others, I myself should be a rejected."

Now if Paul feared this who had taught so many, and feared it after his preaching and becoming an angel and undertaking the leadership of the whole world; what can we say?

For, "think not," says he, "because you have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you."

3. Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians. And in the case of the heathen games, "Do you not know?" says he: but here,

Source: Homily 23 on First Corinthians

[AD 407] John Chrysostom on 1 Corinthians 9:27

Here Paul is implying that the Corinthians are subject to the lusts of the belly and abandon themselves to it, fulfilling their own greediness under a pretense of perfection. If Paul, who had taught so many, was afraid of being rejected at the end, what can we say? Mere belief is not enough; we must behave in a way which is blameless if we hope to inherit salvation.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.2

[AD 407] John Chrysostom on 1 Corinthians 9:27

If Paul—a man of such caliber and stature, who traversed the whole world like a winged creation, who proved superior to bodily necessities and was privileged to hear those secret words that no one else to this day has heard—if he wrote these words, “I punish my body and bring it into subjection lest while preaching to others I myself become disqualified,” if then that man, the object of so great favor, despite such conspicuous prowess felt the need to pommel his body, bring it into subjection, submit it to the authority of the soul and place its impulses under the virtue of the soul … what then would we say, deprived as we are of these virtues and with nothing to show in addition to this beyond deep indifference? After all, this war admits of no truce, does it? It has no set time for the assault, does it?

Source: HOMILIES ON GENESIS; 22.22

[AD 420] Jerome on 1 Corinthians 9:27

Let our soul be in command and our body in subjection. Then Christ will come immediately and make his dwelling with us.

Source: HOMILY 9

[AD 430] Augustine of Hippo on 1 Corinthians 9:27

Paul chastises what is of him and not what is himself. For what is of him is one thing, what is himself is another. He chastises what is of him so that he, being just, may bring about the death of bodily wantonness.

Source: AGAINST JULIAN 24

[AD 500] Desert Fathers on 1 Corinthians 9:27

Pambo said to Antony, ‘What shall I do?’ Antony said, ‘Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Corinthians 9:27

He also said, ‘Fasting is the monk’s control over sin. The man who stops fasting is like a stallion who lusts the moment he sees a mare.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Corinthians 9:27

A brother felt hungry at dawn, and struggled not to eat till nine o’clock. When nine o’clock came, he made himself wait till noon. At noon he dipped his bread and sat down to eat, but then got up again, saying, ‘I will wait till three.’ At three o’clock he prayed, and saw the devil’s work going out of him like smoke; and his hunger ceased.

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 585] Cassiodorus on 1 Corinthians 9:27

Free us, Lover of men, from the danger which Paul mentions, that while preaching to others I may myself be found false. You truly know how weak we are. You recognize the nature of the foe who oppresses us. In our uneven contest and our mortal weakness we seek you, for the glory redounds to your majesty if the roaring lion is overcome by the feeble sheep.

Source: EXPLANATION OF THE PSALMS, PRAYER