1 Corinthians 9

authority
While many transaltions use the word “right” in this verse, “authority” provides a more literal and consistent translation of the Greek term ἐξουσία (exousia), which occurs several times throughout Paul’s arguments in 1 Corinthians 8–11. And because these four chapters comprise a single argument, the consistency in the translation of the verb helps readers grasp the word play that Paul employs in 11:10 where he says that a Christian’s personal “authority” does not let us overcome the “authority” that God has established. In this verse, however, Paul is raising a question to convey his rights as an apostle, rights which he has decided not to leverage (v. 12) because he did not want his own audience to confuse the offer of the gospel as something that comes with a pricetag (v. 18).

authority
Refer to the discussion on verse 4 above.

authority
Refer to the discussion on verse 4 above.

shepherds
The verb “shepherds” is a literal translation of the Greek verb ποιμαίνω (poimainō). This translation allows for more consistency between the uses of the term elsewhere (cf. Matt 2:6; John 21:16; Acts 20:28). This metaphor of shepherding a flock is often used with reference to spiritual leadership, and alongside the other three analogies here, it helps to further the point that it is normal and right for workers to expect compensation for the work that they do.

consume
The Greek verb ἐσθίω (esthiō) is usually translated “eat” because it refers to chiefly to taking in a substance through the mouth (thus, eating and drinking are both included in the sense of the term). It is used with both senses (“eating” fruit and “drinking” milk) here, but because the same term is used for both, the translation “consume” is the best choice (cf. Heb 10:27; Jas 5:3), allowing translation of the same word the same way in both occurrences. Paul uses this same word twice to strengthen his argument by offering two parallel examples. The point demonstrated by these is that he, as a diligently-working apostle, has the right to benefit from his honest labor in the same way as a vine grower is right to benefit from his vine and a shepherd is right to benefit from his flock.

Am I speaking…
This question opens with the Greek negative particle μή (mē), which, according to normal Greek usage, sets an expectation for a negative answer. This is why some translations structure the question, “I am not…am I?” However, to avoid adding words with do not appear in the Greek, the rhetorical question is simply translated with a familiar English structure. This way, nothing external is added to the text and the negative answer remains expected. Thus, the implied answer here is “no,” as Paul is not merely appealing to human judgment, but even to God’s Law (specifically the Torah).

does not the Law…
In contrast to the previous question, this one employs the Greek negative particle οὐ (ou), which, according to normal Greek usage, sets an expectation for a positive answer. Thus, the implied answer here is an emphatic “yes,” as Paul demonstrates that the principle of reaping the benefit of ones labors is commanded in the Torah, even in regard to oxen (citing Deut 25:4 in v. 9).

Is God merely concerned…
Refer to the discussion on verse 8 above. Paul is continuing his string of rhetorical questions, and this one (beginning with μή [mē]) expects a negative answer. Using both a rhetorical question and an argument from lesser to greater, Paul demonstrates that if God is concerned that oxen receive the deserved benefit for their labor, certainly people should as well, especially apostles.

authority
Refer to the discussion on verse 4 above.

anyone
The word “anyone” translates the Greek term οὐδείς (oudeis), which literally means “not even one” (οὐ + δέ + εἶς; ou + de + heis). In the context, the English translation “anyone” prevents a confusing string of negative statements, since Greek negations can function differently from those in English and serve to strengthen a negative statement. Therefore, while a strict, literal translation might read “not even one,” the translation “anyone” is acceptable to convey the sense in English. It also helps readers see the sweeping language that Paul employs when he says he has used “none” of these things (οὐδενὶ; oudeni), and would rather die than have “anyone” (οὐδείς; oudeis) make his boast empty.

proclaim the gospel
The verb εὐαγγελίζω (euangelizō; lit. “gospelize”) is translated as “proclaim the gospel” rather than “preach the gospel” in order to avoid confusion with the other Greek word for “preaching” (κήρυσσω; kēryssō). The Spirit’s work of spreading the gospel message continues here as Philip keeps proclaiming it wherever the Spirit directs or places him. Although Paul was an authoritative “preacher” (1 Tim 2:7), his use of this term for “proclaim the gospel” focuses more on the message itself than the messenger (similar to Paul’s point and use of the term in 1 Cor 1:13–17). In fact, the message is so important that Paul even pronounces woe upon himself if he does not advance it. Almost at every turn, he shows that the message is more important than the man giving it. This point is also borne out in the context, for Paul says that, although he could leverage his position as a messenger of the gospel in order to gain monetary compensation (v. 14), he purposefully chooses not to use his right (vv. 12, 15) and instead chooses to submit himself to others as if he were a slave so that no one is confused on the true authority structure (v. 12) and how the message is the most important thing (vv. 18–19).

For woe is me…
This latter statement is marked off as its own sentence to bring out the power and emphasis of what Paul is saying here. He is not proclaiming the gospel for financial gain but because he is under compulsion. Woes are reserved for the most serious offenders, and Paul’s pronouncement of a woe upon himself if he does not proclaim the gospel is no light matter.

proclaim the gospel
Refer to the discussion on verse 16 above.

authority
Refer to the discussion on verse 4 above.

all
While some versions have “all men” here, there is no word for “man” in the text. Thus, here, πάντων (pantōn) is simply translated as “all.” Paul does not limit the category any further than this because his goal is to win as many people with the gospel as possible.

crown
The word “crown” translates the Greek term στέφανος (stephanos), which some versions translate as “wreath” here. While it likely does refer to a wreath in the context of Greek athletic competition, the term is translated as “crown” here to maintain consistency throughout the New Testament. Everywhere it occurs, it represents victory or rulership, whether mockingly (e.g., “crown of thorns” in Matt 27:29) or authentically (e.g., “golden crown” in Rev 14:14). A consistent translation helps readers recognize the same word anywhere it appears. Here, Paul compares the corruptible crown won by an athlete to the incorruptible crown reserved for believers in glory (cf. 1 Pet 5:4).