1 cor 9 - rights of apostle
TRANSCRIPT
-
7/28/2019 1 Cor 9 - Rights of Apostle
1/20
The Woes of the Prophets and the
Rights of the Apostle:
The Internal Dynamics of
1 Corinthians 9
HARRY P. NASUTIDepartment of Theology
Fordham University
Bronx, NY10458
ALTHOUGH CORINTHIANS 9 WAS ONCE routinelyseen as an interruption
of its surrounding chapters, this is no longer the case.1 The chapter is now
widelyrecognized as an integral part of the discussion ofmeat sacrificed to
idols found in chaps. 8 and 10.2 This change in perspective is based upon the
recognition that Paul is here furnishing a personal example ofthe free re
nunciation that he isurging on the "strong" at Corinth. Far from being a
problem, this mix ofpersonal example and theological argument is now
perceived as a common device to be found throughout the letter.3
Such an integrating perspective is a definite advance over earlier viewswhich saw this chapter as a digression or the result ofcareless editing. Never
theless, it may be that the current focus has led to an overlooking of certain
1 For examples ofthe earlier view, see J. Weiss, Dererste Korintherbrief (Kritischexegetischer Kommentar 5; Gttingen: Vandenhoeck & Ruprecht, 1910) 211-13, 231-32; andJ. Hering, The First Epistle of Saint Paulto the Corinthians (London: Epworth, 1962) xiii-xiv,
75.2 See, most recently, G. Galitis, "Das Wesen der Freiheit: Eine Untersuchung zu 1 Kor 9
und seiner Kontext"; and M. Bouttier, "1 Co 8-10 considr du point de vue de son unit,"
Freedom andLove: The Guide for Christian Life [1 Co 8-10; Rm 14-15] (Monograph Series of
-
7/28/2019 1 Cor 9 - Rights of Apostle
2/20
THE DYNAMICS OF 1 CORINTHIANS 9 247
dynamics at work within Paul's personal statement itself.4 Raising such a
possibility is, of course, not meant to deny the close connection of chap. 9
to the surrounding chapters. It is instead meant to suggest that the chapter
has a significant literary structure and rhetorical thrust of its own and thatthese features imply an additional dimension which this chapter brings to the
larger argument.
The present essay will focus on the internal dynamics of1 Corinthians 9
and will attempt to outline certain interpretive possibilities that seem to have
been overlooked to date. More specifically, this essay will consider whether
Paul's arguments in defense of his apostolic "rights" are as uniform as they
are usually seen to be. In so doing, it will raise the possibility that closer
attention to the different types of arguments Paul uses here reveals something further about how Paul saw both his social role at Corinth and his
overall relationship to the gospel.
To the same purpose, the essay will explore further certain allusions that
seem to be contained in Paul's statement of renunciation. It is hoped that this
highlighting of such structural and allusive features will shed new light on the
important dialectic between Pauline theology and Pauline practice.
An Overview of the Argument about Apostolic Rights
In chap. 8, Paul is again attempting to reconcile his theological principle
of Christian freedom with the communal realities of the Corinthian situa
tion. Here the issue is that of how the different members of the community
should treat meat which had been sacrificed to idols. By making concern for
those of weak conscience a consideration in the behavior of the rest of the
community, Paul makes it clear that he is not denying the latter's Christian
freedom as much as he is counseling the correct use of that freedom. In thespecific case of meat sacrificed to idols, Paul even allows that the correct use
of freedom puts certain limits on the public consumption of such food out
of consideration for those whose conscience is not as strong.5
4 Even those studies which consider more specific issues in this chapter do not entirelyappreciate the rhetorical thrust at work here. See, e.g., E. Ksemann, **A Pauline Version of the'Amor Fati,'" New Testament (Questions ofToday (Philadelphia: Fortress, 1969) 217-35; anG. Theissen, "Legitimation and Subsistence: An Essay on the Sociology of Early ChristianMissionaries," The Social Setting ofPauline Christianity (Philadelphia: Fortress, 1982) 27-67.G. Dautzenberg ("Der Verzicht auf das apostolische Unterhaltsrecht. Eine exegetische Unter
-
7/28/2019 1 Cor 9 - Rights of Apostle
3/20
248 T H E CATHOLIC BIBLICAL QUART ERLY | 50, 1988
With 9:1, Paul moves his argument about Christian freedom into a new
and very personal stage. In doing this, Paul not only refers to his own use of
general Christian freedom6 but also brings this together with his more spe
cific behavior as an apostle. Included here is a defense of his apostolic credentials, especiallywith regard to his apparently unusual refusal of support
from those to whom he preached the gospel. Such a defense of his credentials
was often a priority for Paul, since his legitimacy as an apostle was linked
to the authenticity of his gospel.7 The point of such a defense here is not,
however, so much personal as it is paradigmatic in its implications for the
behavior of the Corinthian strong towards their weaker counterparts.8 To
this end, Paul quickly proves his case for apostleship in w 1-2 and proceeds
to focus on the unusual nature of his apostolic behavior, again especiallywith respect to his refusal of community support.
In his apologia, Paul is, ofcourse, at pains to point out that his refusal
of community support is not due to any lack of a right to such support. He
has just as much a claim to this support as others who make use of such
rights.9 Indeed, in the case of the Corinthians, he feels he has even more of
a claim than others, since he is able to claim a certain apostolic priority there
(cf. 12a).The unusual feature of Paul's argument is that he is apparently quite
concerned to prove the apostolic rule to which his own behavior10 is the
exception. Most commentators see here a "series of proofs" which extends
from 7 to 14 and is intended to demonstrate the point that an apostle is
entitled to support for his apostolic activities.11 After proving his case, Paul
6 In chap. 9, the theme of general Christian freedom may be found in the first questionof 1 (which picks up 8:13), the summary statement of w 19-22, and possibly the question of 4. The last depends on whether one sees this verse as referring to general Christian freedomor to Paul's apostolic right to community support. See H. Conzelmann, / Corinthians(Her-meneia; Philadelphia: Fortress, 1975) 153 n. 15, 154 n. 27.
7 See Galatians 1-2 and, especially, 2 Corinthians 10-13, where the issue of refusal ofsupport is addressed.
8 Cf. Galitis, "Freiheit," 129, 132; and Willis, "Apologia," 33-48.9 One may again note the question of whether 4 refers to the specific issue of com
munity support or to the more general issue of Christian freedom. There is also the question ofwhether 5 is concerned with the specific issue of community support of an apostolic "wife" orwith the more general issue ofthe right of an apostle to such a "wife." Again see Conzelmann,/ Corinthians, 153 n. 15, 154 n. 27; also J. B. Bauer, "Uxores Circumducere (1 Kor 9,5)," BZ
-
7/28/2019 1 Cor 9 - Rights of Apostle
4/20
THE DYNAMICS OF 1 CORINTHIANS 9 249
then is seen as rejecting its conclusions in 15 in favor of his own free
proclamation of the gospel.
This renunciation of apostolic "rights" (exousia) forms a background to
Paul's renunciation of general Christian rights and his exhortation to theCorinthian strong to do the same. The overall argument seems to run as
follows: If I, as an apostle, can forgo both my general Christian rights and
my special apostolic rights in favor of the gospel, surely you (strong) can also
forgo your own general Christian rights in favor of that same gospel.
While this generally accepted viewof Paul's argument is undoubtedly
correct, it does not do full justice to the dynamics of this chapter. On purely
structural and rhetorical grounds, it might first of all be objected that w 7-14
are not a single bodyof proofs culminating in the Pauline renunciation of
15. There is instead a previous renunciation in 12b, which seems to inter
rupt the set of proofs. One may, ofcourse, see this as an anticipation ofPaul's
conclusions, after which Paul continues his series of proofs. However, 12b
may in other respects be as much a dividing point in the argument as an
anticipation. It is this possibility that needs to be explored here.
Paul's Apostolic Rights: Arguments Secular and Sacred
The first of the proofs is the general argument from everyday life to be
found in 7.12 Three types of activity are brought forward, each of which
seems to be recompensed from the outcome of the activity. It is significant
that in the case of planting a vineyard and tending a flock, the recompense
is specifically seen as an "eating" of the results of these activities.13 The
recompense is directly related to the activity. The activity of soldiering is less
specific, though here too there is the possibility that the recompense arisesdirectly from the activity, if the soldier is seen as being fed from the spoils
ofwar.14
Theissen ("Legitimation," 43) says that Paul "piles up arguments," and Conzelmann (/ Corinthians, 157) claims that he is "multiplying" and "collecting" arguments.
12 H. Gale (The Use of Analogy in the Letters of Paul[Philadelphia: Westminster, 1964]104-5) has suggested that this verse mayalso contain certain allusions to Scripturespecifically,to Deut 20:5-6 and Prov27:18,26. Such a scriptural background is quite plausible, though notas necessary to Paul's argument as it is in w 8-10 which follow.
13Tis phyteuei ampelna kai ton karpon autou ouk esthiei; tis poimainei poimnn kai
-
7/28/2019 1 Cor 9 - Rights of Apostle
5/20
250 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
The scriptural proof in w 8-10 is similar. The unmuzzled ox feeds directlyas a result ofits activity of treading out the grain. Similarly, the humanplowman and thresher, with whom Paul sees this verse as really concerned,
also will receive a share of the results of their labors.The dominant thrust of all these examples15 is not simply that one is
recompensed for one's work. Rather, one is also recompensed from one'swork, in the sense that one receives a share of that which one does. 16 One isnot simply rewarded with an external reward. There is instead an intrinsicconnection between one's activity and one's recompense.
This intrinsic connection is important for how one understands thequestion of 11. Again taking up agricultural imagery, Paul talks of sowing
spiritual goods (pneumatika) among the Corinthians. The result that oneexpects from such a sowing is that Paul will himself reap spiritual goods.Indeed, Paul assumes this expected conclusion when he asks whether it is"too much if we reap your material goods (sarkika)." The argument is oneof "how much the more. " If Paul has a right to the expected spiritual benefits,how much the more does he have a right to the (less important) materialbenefits! The result is a proof of Paul's case for material rights.
Another "how much the more" argument follows in 12. Paul concurs
in the rightful claims of others upon the Corinthians, while asserting that hisown claims are superiorapparently because he feels that the originatingactivity of sowing gives him, at least on one level, a certain priority over those
who later workwith what he has sown.17 Verses 11-12a form an inclusio withw 4-6,18 both repeating the general apostolic argument and particularizingit to the Corinthian situation.
At first sight, this seems to be the end of Paul's argument for generalapostolic rights and his own particular rights at Corinth. Having proven thecase for such rights, he is now able to make his point about the need torenounce one's rights in the service of the gospel.19 This he does in 12b,
where he claims to have not made use of his exousia. Yet, in w 13-14 heseems to resume his arguments, offering another example of recompense forone's activity and a command of the Lord to the same end. As noted above,it is common to see this as a simple piling up of proofs. Such a view may,however, not be the only possibility here.
15
Again with the possible exception of soldiering in 7.16 Note the use ofmetech in w 10,12.17 On another level, ofcourse, all such workers are equal, as is argued in 3:6-8. On the
-
7/28/2019 1 Cor 9 - Rights of Apostle
6/20
THE DYNAMICS OF 1 CORINTHIANS 9 251
One must first of all note in these verses the same intrinsic connection
between activity and recompense that was seen in w 7-10. Those who serve
temples (hoi ta hiera ergazomeno) eat "from the temple" (ek tou hierou
esthiousiri), and those who serve the altar (hoi t thysiastri paredreuontes)
share in the altar (t thysiastri symmerizonta). Similarly, those who pro
claim the gospel (tois to euaggelion kataggellousin) are to live "from the
gospel" (ek tou euaggeliou zri). But does this simply restate Paul's argu
ments of w 7-10 so as to back up the conclusions of 11, as is assumed bythe commentaries? Or has the argument shifted to a different level here?
What seems to indicate such a shift is the different nature of the ex
amples cited in w 7-10 and 13-14. Soldiers, planters, shepherds, oxen, plowmen, and threshers all workat secular pursuits for secular recompense. Onthe other hand, temple functionaries and preachers of the gospel are notengaged in secular pursuits as much as in divine service. The importantquestion is whether Paul sees the recompense for the latter as still remainingconsistent with the nature of their activity.
In the case of temple service, the recompense for such activity is an"eating" of the temple food. It is unlikelythat one should understand this on
a purelyphysical level.While this is just possible for the first halfof the verse,it is almost completely unlikely for the second half. That sharing a templesacrifice has more than physical connotations (at least for Paul) is assumedin the whole larger discussion concerning meat sacrificed to idols.20 Whetherthe temple referred to here is the Jewish temple or pagan temples (or both),the point is the same. In partaking of such food, one also shares something
with the being in whose service one serves.21
20For a discussion of various possible meanings (sacramental, communal, and social)
that participation in a sacrifice might have had in the Hellenistic world, see W. Willis, Idol Meatin Corinth: The Pauline Argument in 1 Corinthians 8 and 10(SBLDS 68; Chico, CA: Scholars,1985) esp. 7-64.
21For the present argument, it is not crucial to determine the precise nature of this
sharing. In Willis's terms (see n. 20 above), neither a sacramental nor a communal interpretationis necessary, although it is very unlikelythat the sharing mentioned here is to be seen as limitedto, or even focused upon, the sharing among the human participants themselves. Thus, G. Ag-rell (Work, Toil, and Sustenance: An Examination of the Viewof Work in the New Testament
[Lund: Verbum-Haken Ohlssohns, 1976] 109-10) has noted that this verse is reminiscent of theregulations in Num 18:8-31 and Deut 18:1-8, according to which the priests and Lvites are toreceive that which has been offered to God and has become holy. It is perhaps significant that
-
7/28/2019 1 Cor 9 - Rights of Apostle
7/20
252 THE CATHOLIC BIBLICALQUARTERLY | 50, 1988
The question of a more-than-physical recompense is also raised by 14.
Here again, most commentaries seem to see this verse as yet another argu
ment in support of Paul's claim to material recompense for the preaching ofthe gospel.22 To this end, they often refer to Luke 10:7 and Matt 10:10 andsee the present verse as a rare Pauline citation of a saying of the earthlyJesus.23 That this saying was known in the Pauline tradition is clear from itsquotation in 1 Tim 5:18. It is, however, noteworthythat Paul's version ofthissaying is not the same as the version found in the Synoptics and 1 Timothy.The latter version refers to a worker (ergats) and his wages or reward(misthos).24 At least in the Lucan passage, this misthos refers to an actual
"eating and drinking," much as seems to be at issue here.
25
The present verse does not use any of these terms. Instead, it speaks of
the "command" for the preachers of the gospel to "live from the gospel" (ek
tou euaggeliou zen).16 As H. Conzelmann has suggested, this phrase has a
22 According to many commentators, the saying of the Lord is the climax or clinching
point of the argument; cf. Weiss, Korintherbrief 239; Galitis, "Freiheit," 135. Contrast the views
discussed in n. 26 below.23
On the relationship of this verse to the saying attested in the Synoptic tradition, seeD. L. Dungan, The Sayings of Jesus in the Churches of Paul. The Use of the Synoptic Tradition
in the Regulation of Early Church Life (Philadelphia: Fortress, 1971) 3-80; and B. Fjrstedt,
Synoptic Tradition in 1 Corinthians. Themes and Clusters of Theme Words in 1 Corinthians 1-4
and 9 (Uppsala: Teologiska Institutionen, 1974) 65-99. These analyses do not, however, reckon
with the possibility that Paul may be adapting Jesus' saying for his own purposes, as suggested
in the present article. For such a possibility (but a different interpretation), see also Dautzenberg
("Verzicht," 216-18), who sees Paul as generalizing to adapt this saying to a different geograph
icaland eschatologicalworld.24 Matt 10:10 has trophs where Luke and 1 Timothy have misthos, apparently in keeping
with the subsistence nature ofthe missionary's existence in Matthew. Note also Matt 10:8 in thisrespect.
251 Tim 5:18 does not explicitly refer to such material concerns; it instead uses this saying
(and the Deuteronomy citation of 1 Cor 9:9) in the context of the "double honor" due to worthy
elders.26 According to Dungan (Sayings, 20-21; cf. J. Moffatt, The First Epistle of Paulto the
Corinthians [MNTC 7; New York: Harper and Brothers, 1938] 118; and also J. Murphy-
O'Connor (1 Corinthians [New Testament Message 10; Wilmington, DE: Glazier, 1979] 87),
Paul has turned a command of the Lord into a discretionary privilege. For Dungan, this
explains the "peculiar, off-hand fashion" in which Paul has mentioned the command of Jesus
here. In the interests of the gospel, Paul is seen as claiming a freedom even with respect to thecommands of the Lord. Theissen ("Legitimation," 27-67) also comments on Paul's portrayal of
J * d f h i ti ti i b i f th i il f it t F
-
7/28/2019 1 Cor 9 - Rights of Apostle
8/20
THE DYNAMICS OF 1 CORINTHIANS 9 253
possible double meaningreferring to either the material support that onereceives from the proclamation ofthe gospel or the spiritual life ofthe gospelitself.27 Though Conzelmann does not note it, this would be similar to the
twofold material and spiritual connotations ofthe previous verse. Like mostcommentators, Conzelmann seems to assume that the physical meaning isprimaryhere, so that this verse is simply another part ofPaul's proof ofthoseapostolic rights which he has already renounced in 12b.
It is, however, worth considering whether the additional spiritual connotations are not more significant than this. Certainly, such a rhetorical
element as the clear grouping of examples along secular/ sacred lines (on
either side of w 11-12) would seem to lead to such a conclusion, as does the
repeated intrinsic connection of activity and recompense.
Such patterns raise the possibility that Paul is not simply giving a paraphrase rather than an exact quote here.28 He may actually be shaping hiscitation for a specific purpose. At issue is one's understanding of the zen, aword which Paul does use to refer to life in its basic sense of continuedexistence, but which he more often uses to refer to the type of life madepossible through Jesus Christ. Considering the dominant pattern of intrinsic
recompense discussed above, it seems likely that this latter sense plays alarger role here than has generally been recognized.
In this view, w 13-14 do not simply continue Paul's argument in favorofthe material rights of the apostles, though they are certainly to be seen assupportive of such an argument. Rather, these verses also seem to raise thepossibility of certain spiritual benefits which result from Paul's activity on
behalf of the gospel. Both thematically and structurally, w 13-14 form arather exact parallel to w 7-10. Thus, 7 argues for material recompense on
the basis of general (secular) practice, while w 8-10 make a similar argument
defending himself against the Corinthians' charges, Paul seems to argue that he has been
specificially destined by God to transgress the usual norms of early Christian missionary be
havior. As Theissen notes, Paul's refusal to rely on community support violated the letter ofJesus' command but was in keeping with its spiritespecially after there came to be moreChristian communities on which such missionaries could easily come to rely as a matter of
course.
These observations are suggestive in terms of the overall question of Paul's status at
Corinth. One wonders, however, whether this is the thrust of Paul's argument in the presentcontext of 1 Corinthians 8-10; cf. Galitis, "Freiheit," 129, 132; Willis, "Apologia," 33-48. As
noted in the text, the point seems rather to be that (as commanded by the Lord and required
-
7/28/2019 1 Cor 9 - Rights of Apostle
9/20
254 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
on the basis of revelation. Similarly, 13 argues for spiritual (as well as
material) recompense on the basis of general (sacred) practice, while 14
makes a similar argument on the basis of revelation. Such spiritual recom
pense was, ofcourse, the logical implication of 11, where Paul claimed tohave sown spiritual goods among the Corinthians. It is, in fact, implied by
the entire argument in w 7-15 and is fleshed out in what follows.
In 15a, Paul again claims to have made no use of any of the rights
discussed previously. As such, this verse forms an inclusio ofsorts with 12b,
a connection also indicated by the repetition of the verb chraomai. However,
while vv 12b and 15a are an obvious rejection of the results of the previous
secular arguments (vv7-12a), the final part of 15 comments further on that
rejection in light of the somewhat different arguments of w 13-14.29
One may summarize this section of the argument by noting the way
Paul's rhetoric serves both his practical concerns and his wider theological
argument. Both Paul's examples and his larger argument move from the
material to the spiritual. For Paul, the two are necessarily intertwined. What
one does on one level has important repercussions on the other. This is true
of both Paul's activities among the Corinthians and the Corinthians' own
actions with regard to idol meat. Even though both of these activities have
material significance, their true significance lies in the effect they have onone's relationship to the gospel. In what follows, Paul goes on to spell out the
spiritual implications of his own apostolic activities.
The Status of the Apostolic Prophet
As Paul notes in 12b, the reason for renouncing his rights is to avoidplacing any obstacle in the way of the gospel. This obviously refers to Paul's
missionary activity (cf. w 19-22), as well as to his larger argument about theneed to renounce one's rights in service to others. However, the argumentsof w 13-14 also have certain personal implications which concern the relationship of Paul himself to that which he serves. It is this more personal sideof the argument which is developed in vv 15b-18.
Life and Death, Boasts and Woes
One may begin consideration of this intricate passage by asking why
Paul raises the hypothetical possibility ofhis death, seemingly as an opposite
-
7/28/2019 1 Cor 9 - Rights of Apostle
10/20
THE DYNAMICS OF 1 CORINTHIANS 9 255
to his boasting.30 As is often pointed out, part of Paul's boast seems to beconnected with the refusal to accept material recompense for his apostoliclabors. Thus, his grounds for boasting could be negated by making use of his
rights or writing to that effect, as seen in 15. But why is the alternative tothis the death (apothanein) of the apostle, as seen in the middle of the verse?It appears that a linkis to be made here with the zn of 14. (Note that Pauluses both verbs in the infinitive form.) Paul seems to feel that if the alternative is to accept material support (and, by so doing, place an obstacle inthe way of the gospel), it is better that he dieand by his death to continueto live in the gospel.31
The death envisioned here does not negate the gospel. Indeed, it is the
death of self-renunciation by which the gospel is lived. Of such a death it ispossible to boast. Paul's refusal of material support is a participation in sucha death, and as such, it is also a participation in the life of the gospel.
Paul connects this refusal of support with boasting elsewhere in theCorinthian correspondence, in 2 Corinthians 10-13.32 There, Paul againnotes that he preached the gospel to the Corinthians without cost, and he
boasts of the fact that he did not (and will not) burden anyone in Corinth(2 Cor 11:7-10). For this to be a legitimate boast in the context of 2 Corin
thians 10-13, it must be a boast of his weakness, as seen in 11:30. In thiscontext, Paul's self-abasement in refusing to burden the Corinthians is partof those weaknesses and hardships which make him strong (cf. 12:10).
The point is, ofcourse, not that Paul feels free to boast ofhis great deedsin the service of the gospel. Rather, as 2 Corinthians 11-12 make clear, heboasts of the suffering and weakness which the service of the gospel hasimposed upon him. It is this which joins him to the cross of Christ. It is thisdeath which enables him to live.
This may be seen further in 16a of the present passage, where Paulspecifically rules out the possibility that his preaching ofthe gospel gives himany grounds for boasting. The rest of the verse, however, gives new reasonsfor Paul's refusal to boast of the preaching of the gospel, as well as further
30 An anacoluthon is to be found in the Greek of 15, the result being that the implied
comparison of death and boasting is not completely smooth. Paul is concerned to rule out the
possibility that anyone could negate his boasting.31
One sees a similar connection of physical death and spiritual life elsewhere in theCorinthian correspondence; cf. 2 Cor 4:11 and 6:9; also 13:4.32 On the connection of 2 Corinthians 10-13 with the present passage see C Maurer
-
7/28/2019 1 Cor 9 - Rights of Apostle
11/20
256 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
insights into Paul's perception ofhimself. Verse 16b continues: anagk gar
moi epikeitai. This is usually taken to refer to the imposed or compulsory
nature of Paul's activity, a possibility supported by 17, where the volun-
tary/involuntary nature of this activity is discussed further.33 This interpre-tation also has in its favor the implied link between the divinely chosen and
compelled biblical prophets (especially, as Conzelmann notes, Jeremiah) and
the similarly appointed apostle.34
These features are certainly present in the
text, but there are other, less noticed connotations ofthe phrase in question.
The critical word here is the anagk, which has other meanings besides
that of compulsion. Indeed, in the Pauline corpus, an at least equally prom
inent connotation ofanagk is "distress," either of the present eschatological
age (1 Cor 7:26) or of the state of the apostle himself (2 Cor 6:4; 12:10).35 Thelatter usage is particularly suggestive for the present passage.
In 2 Cor 6:3-4, anagk is part of a long list of hardships which the
apostle endures rather than place an obstacle (didontes proskopri) in the
way of anyone's coming to salvation. This fits well with the present context
in 1 Corinthians 9, where not making use of his rights to material recom
pense is part of Paul's attempt to avoid placing an obstacle in the way of the
gospel (egkopn dornen in 12b). As noted above, such hardship is not seen
as an occasion for boastingexcept insofar as it exemplifies the weaknesswhich allows the power of Christ to work in the apostle.
Thus, the distress that Paul suffers in not making use ofhis rights is part
of his enduring anything so as not to place an obstacle in the path of the
gospel (v 12b). The alternatives are the death which manifests the death of
Christ (and so gives grounds for boasting; cf. 15b) and the placing of an
obstacle in the path of the gospel. To do the latter (and so not have anagk
in the sense of distress) is to forfeit one's spiritual life in favor of one's
material life. It would not be to live from the gospel.Verse 16 concludes with the phrase ouai gar moi estin ean m euagge-
lismai. This is usually taken as a sign of Paul's being compelled to preach
in the manner of the biblical prophets. This view is supported by 17 and
is undoubtedlycorrect. Once again, however, such a view does not seem to
33See the discussion in Kasemann, "Amor Fan," 217-35
34 Again, see Kasemann, "Amor Fati,"229, also Conzelmann, 1 Corinthians, 158 26,
where the link between Paul and the prophet Jeremiah is made on the basis of Gal 1 15 andJer 1 5 C K Barrett (A Commentary on the First Epistle to the Corinthians[HNTC, NewYork Harper & Row 1968] 209) likewise notes a similarity with Jeremiah here quoting Jer 20 9
-
7/28/2019 1 Cor 9 - Rights of Apostle
12/20
THE DYNAMICS OF 1 CORINTHIANS 9 257
do full justice to the passage. Crucial here is Paul's use of a self-directed woe
formula, a form of expression which has both a general human reference and
specific biblical antecedents. In view of the apparent reference in these lines
to Paul's "prophetic call," the biblical antecedents are perhaps particularlynoteworthy, especially since they are often to be found in prophetic texts.
A distinction, however, must be made between the self-directed woe to
be found here and the "other-directed" woes common throughout the Bible.
Because of their prominent role in prophetic preaching, the latter have been
the object of intensive form-critical investigation.36 In contrast, the self-
directed woes have received much less attention, usually being analyzed only
in conjunction with their more interesting relative.37
In Hebrew, the difference between these woes is for the most part re
flected by a difference in vocabulary and syntax. In the classic prophetic
woe-oracles, the particle hy is usually followed by a substantive which
describes those who are the reason for the woe and who are soon to be
afflicted by God. In this case, the prophetic speaker is not the afflicted party,
except insofar as he is stricken with grief over the affliction of Israel. On the
other hand, the particle Doy is usually used with a preposition indicating the
afflicted party, who is often the speaker himself. The LXX does not distin
guish between hy and Doy in any consistent way, though it does, for the most
part, maintain the interjection-substantive syntax for the classical prophetic
woe-oracle, reserving the dative for the self-directed form. The NT does not
even maintain this distinction, as it uses the dative in places similar to the
classical oracle.38
1 Cor 9:16c obviously has its main links with the ^oy tradition of self-
directed lamentation. It is, in fact, the only NT example of such a usage. In
such a vein, it seems to be significant that the context of the present passageis Paul's reference to his apostolic task, since the prophets also use this form
in commenting on their own prophetic calling. Thus, e.g., Isaiah responds to
the vision of God in the temple with the words ^y-land a confession of his
sinfulness (Isa 6:5). Jeremiah responds to the anguish ofhis ministry with the
same phrase in Jer 15:10, as does Baruch in Jer 45:3 (LXX Jer 51:33).39
36 See, e.g., E. Gerstenberger, "The Woe Oracles of the Prophets," JBL 81 (1962) 249-63;
R. J. Clifford, "The Use of Hy in the Prophets," CBQ 28 (1966) 458-64; J. G. Williams, "TheAlas-Oracles of the Eighth Century Prophets," HUCA 38 (1967) 75-91; G. Wanke, "ix und in,"
ZAWn (1966) 215-18; and W. Janzen, Mourning Cry and Woe Oracle (BZAW 125; Berlin: de
-
7/28/2019 1 Cor 9 - Rights of Apostle
13/20
258 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
There is a certain difference between these prophetic examples with
regard to the reasons for the woe. Isaiah utters his woe because he has
perceived his own (and the people's) sinfulness and the attendant danger in
the presence of the Lord. One may refer to Lam 5:16 and Job 10:15 forsimilar combinations of woe and sinfulness. Jeremiah and Baruch, on the
other hand, lament not their sinfulness but the distress that their ministries
have brought upon them. Such a reaction to distress may also be seen in
Isa 24:16; Jer 4:13,31; 6:4; and Ps 120:5 (>y).
On the surface, Paul's hypothetical woe seems to be closer to that of
Isaiah, since a refusal to preach the gospel would place him contrary to the
will of God. Thus, Paul may be contrasting himself with the sinful prophet
who must utter a woe because of his sinfulness. However, the relationship
with the Jeremiah passage is even more suggestive, especially since it is
Jeremiah's call which seems to be paradigmatic for Paul.
Both Jeremiah and Baruch utter their "woes" as a result ofthe sufferings
they have received for preaching the word of God. Indeed, they, more than
any other prophets, lament the sufferings their prophetic activities have
brought upon them. It is significant that their laments are not accepted by
God. Baruch can even be reproached for seeking "great things" for himself.
Instead of such great things, God gives both Jeremiah and Baruch their lives,
as in Jer 45:5 (LXX Jer 51:35).Paul also preaches the word of God and suffers for it. However, for Paul
this does not result in a lament. Rather, Paul sees grounds for lament in not
preaching the gospel. Unlike Jeremiah and Baruch, Paul does not lament the
distress which his preaching brings; he boasts of it. The difference lies in
Paul's view of suffering, a difference shaped by his gospel of the cross. Jere
miah wishes he had never been born because ofhis suffering (Jer 15:10); Paul
would rather die than give up the suffering which is his grounds for boasting
in the gospel. Baruch is given his physical life (psyche) as a result of hisactivity (Jer 45:5; LXX Jer 51:35). Paul is given his spiritual life (zn) as a
result of his activity and would rather suffer unto death than give up this life.
Paul's self-conception in 16 is clearly such as to link him with thebiblical prophets, especiallyJeremiah. Like them, Paul suffers distress as aresult of his preaching. The difference between Paul and such prophets liesin their view of suffering. For Paul, it is not something to be lamented. It isinstead a grounds for boasting which opens the door to true life. In such a
way, Paul does not make use of those rights which would alleviate his dis
tress. To do so would be to put an obstacle in the way of the gospel.
-
7/28/2019 1 Cor 9 - Rights of Apostle
14/20
THE DYNAMICS OF 1 CORINTHIANS 9 259
pense for preaching the gospel (v 14; cf. Luke 10:7; 1 Tim 5:18). Paul hereraises the question of whether he is to receive any misthos for his apostolicactivities. Such a misthos appears to be ruled out by the involuntary nature
of Paul's activity. Instead of receiving a misthos, Paul claims to have beenentrusted with a stewardship (oikonomia). When seen solely from the perspective of its involuntary origins, it is not entirely clear why such an oikonomia should rule out a misthos,40 Nevertheless, Paul answers the questionof his misthos in the negative, again noting that he does not make use of hisright in the gospel.
The paradoxical nature of these verses is often noted: Paul's reward isto receive no reward.41 However, to stop with this is again not to appreciate
fully the dynamic at workhere. The point seems to be that Paul rejects anymisthos as provided by the Corinthians, however much such a misthos is hisright (as seen by his own proofs and the non-Pauline form of the saying in 14). He has, as he notes in 17, a stewardship. The fruits of a steward'slabors are not his own. Rather, they belong to his master, since the resourceshe uses are not his own but his master's (cf. 1 Cor 4:1-2).
The steward, ofcourse, shares in a portion of the master's livelihood (cf.Luke 12:42). Paul sees this earlier in 1 Corinthians when he notes the es-chatological misthos granted to the apostolic laborers as the fellow workersofGod (3:8,14). This is not a misthos of merit (as ruled out by Rom 4:4), butrather a result of the divine grace granted to Paul as God's worker (1 Cor 3:9-10). The very involuntary nature of his call rules out any self-righteousnessand vanity.
This earlier discussion of apostolic roles and rewards in 1 Corinthians3-4 contributes much to the understanding of Paul's arguments here. Inthese chapters, Paul again uses agricultural imagery to describe his ministry
and again claims for himself the distinctive role of "planting" the Corinthians. This act of planting gives him a certain priority over his fellowwork-ers, a priority upon which Paul insists in 9:1 l-12a. Nevertheless, in the largertheological context, this evangelical division of labor counts for nothing,since God is the only real force behind the growth of the community (cf. 3:7).
The point is explicitly made in 3:8-9. Paul's relationship to the Corinthians is that of a planter to a field and, even more specifically, that of aplanter in the service of someone else who owns a field. The implications of
this are again that the fruits of the planter's labor do not ultimately belongto him. Instead, his misthos is that which is given to him not by the field itself
-
7/28/2019 1 Cor 9 - Rights of Apostle
15/20
260 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
Paul chooses his imagery in these passages so as to rule out the possi
bility that the Corinthians might have any real misthos to give him. This has
important implications for how Paul sees his social role at Corinth, espe
cially if, as R. Hock has suggested, Paul's argument is to be seen in thecontext of the Hellenistic debate about the proper means of support for a
philosopher.42
Certainly, Hock is correct when he sees Paul's defense of his refusal of
support and his artisan's self-sufficiency as a form of weakness about which
he is able to boast and which is a good model for the Corinthians in their
dealings with one another.43 But Paul does more than this here. Paul radi
calizes the argument by denying the possibility that the Corinthians are his
true employers and that therefore they have any real misthos to give. For
Paul, the only real misthos is an eschatological misthos which is God's alone
to give and which God makes available free of charge.44
Paul shares in the gospel precisely because he also makes the gospel
available free ofcharge. If, as is his right, he were to receive a misthos from
the Corinthians, he would cease to share in the workofthe master and would
instead become a paid employee of the Corinthians. His real recompense is,
as noted in 14, to live from the gospelto share in the workof the gospel,so as to share in the life of the gospel.
One may summarize by noting the relationship of this section to that
which has gone before. In the proofs of w 7-14, Paul not only makes a claim
to material recompense from the Corinthians but also raises the possibility
ofanother, more spiritual recompense. In w 15-18, Paul again renounces the
former recompense so as to lay the groundwork for the latter. By empha
sizing his accountability to God rather than to the Corinthians, Paul demon
strates the basis for both his freedom and his true recompense.
42 See R. Hock, The Social Context of Paul's Ministry: Tentmaking and Apostleship(Philadelphia: Fortress, 1980) 50-65.
43 The term misthos, which Paul uses here, was also used for both the fees that a phil-osopher might charge for his services and the salary which he would receive upon entering the
household of a patron. Both ofthese were common means of support for philosophers and were
usually seen as more acceptable than the alternate means of begging or working; see Hock,Social Context, 52-59.
4 4 V. Furnish (// Corinthians [AB 32A; Garden City, NY: Doubleday, 1984] 507-8) has
discussed further the implications of Paul's refusal of support at Corinth in terms of the client-
-
7/28/2019 1 Cor 9 - Rights of Apostle
16/20
THE DYNAMICS OF 1 CORINTHIANS 9 261
Implications for the Apostolic Mission and the Corinthian
Situation
Verses 19-22 are perhaps the most commented upon verses in this chapter and as such need far less comment here.45 Their place in the larger ar
gument ofchaps. 8-10 is clear, as Paul again uses his own personal situation
to counsel the proper use of freedom for service, even if that means a certain
curtailment of the use of such freedom. What has been felt to be more
problematic here is the connection with the argument ending in 18.46 This,
however, presents little problem once one sees the thrust of Paul's comments
on misthos and oikonomia.
Because he is God's steward, Paul has made himself a slave to all humanity, even though he is a free man. Like a slave told by his master to serveanother, Paul accepts no misthos from those whom he serves. It is, in fact,Paul's slavery to God which makes him free with respect to humanity, evenas he serves humanity.47
Once again, it is instructive to viewthis in the context of the Hellenisticdebates about the proper means of support for a philosopher. Despite itswidespread use as a means of support, the acceptance of a misthos from
those whom philosophers served left such philosophers open to the chargeofhaving compromised their freedom.48 Again, Paul not only reaffirms hisfreedom by refusing a misthos from the Corinthians. He also denies that theCorinthians have any real misthos to give him. His "profit" (kerdaineiri) liesinstead in the further spread of the gospel, among both Jews and Gentiles.As such, his real misthos lies in the opportunity to share in both the master'sworkand the fruits of the master's gospel.
45 See, e.g., G. Bornkamm, "The MissionaryStance ofPaul in I Corinthians and in Acts,"Studies in Luke-Acts (P. Schubert Festschrift; ed. L. E. Keck and J. L. Martyn; Nashville:
Abingdon, 1966) 194-207; and P. Richardson, "Pauline Inconsistency: I Corinthians 9:19-23 andGalatians 2:11-14,** NTS26 (1979-80) 347-62, among many others.
46 H. Lietzmann (An die Korinther/-//[HNT 9; 4th ed.; ed. W. G. Kmmel; Tbingen:Mohr (Siebeck), 1949] 43), e.g., sees more ofa connection between 19 and the previous chapterthan with the excursus of9:1-18.
47 While Paul talks about making himself a slave to all humanity, it is clear from standardPauline usage that he does this only because he is already the slave of Christ (cf. 1 Cor 4:1). It
is this slavery which explains Paul's simultaneous claim of freedom in 19. See again Meeks(Urban Christians, 99), who notes that Paul "has not ceased to be free (eleutheros) by freelyenslaving' himself to others " Both as God's steward and as Christ's slave Paul receives no
-
7/28/2019 1 Cor 9 - Rights of Apostle
17/20
262 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
This becomes explicit in 23, a verse which has been seen to have a"utilitarian sound" because of its apparent concern for personal salvation.Conzelmann is certainlyright to see this statement in terms of Paul's general
understanding of election and salvation sola gratia.49 The specific key here,however, is Paul's statement about becoming a sharer (sygkoinnos) of thegospel. It is this to which Paul's arguments throughout the chapter have been
leading. The proper recompense for Paul's apostolic activities is not the
material recompense to which he has an obvious right. Rather, he seeks to
share in the spiritual fruits of his laboror rather, to share in the gos
pel itself.
One must be careful here. Paul does not claim to earn such rewards.
Only if what he were doing were of his own will (and abilities) would he be
entitled to such a reward. Rather, his activity is a stewardship entrusted to
him.50 He makes use of what is not his own so that he might share in what
is not his own. He cannot boast except of the weakness which shows God's
powera weakness which is intrinsic to the gospel and which is here dem
onstrated by his refusal of material support.
The athletic imagery of w 24-27 makes the transition between Paul's
personal example and his exhortation to the Corinthians with regard to the
specific issues of chaps. 8-10. Once again, however, the connection with therest of the present chapter has not been fully seen.51 This is not merely, as
often thought, a general Pauline exhortation to the Corinthians for self-
control. Rather, it is also closely related to the personal statements that have
gone before.
In such a way, Paul's contrast between perishable and imperishable
wreaths in 25 recalls his earlier distinction between the material and spiritual recompense of his own activityamong the Corinthians. Similarly, Paul's
disciplining and subduing of his own bodyin 27 is not simplyan exampleofgeneral bodilyrestraint. It is also a specific reference to his refusal to takematerial recompense from the Corinthians. This is made clear by the secondhalf of the verse, which speaks of the danger of being "disqualified" afterpreaching to others. In the context of the present chapter, this can onlyreferto the receiving of a misthos from the Corinthians for his apostolic activity.Even though such a misthos is his right, its acceptance would put an obstaclein the path of the gospel and make him a hired person of the Corinthians
rather than God's steward and a sharer in the gospel.
-
7/28/2019 1 Cor 9 - Rights of Apostle
18/20
THE DYNAMICS OF 1 CORINTHIANS 9 263
Paul's central concept of sharing may even be at work in the difficultmetaphor of 24. Indeed, only one receives the prize52Christ Jesusbutall run that they may obtain it. In running, one shares in the life of the one
who has run and won the prize. The Corinthians should run likewise.
Conclusions
In this chapter, Paul does more than simply present himself as an example of how the Corinthians should act in the case of meat sacrificed toidols. He also presents, in his own person, a summary of his gospel.
Chosen in a way similar to that of the prophets, Paul is liable to all the
distress which afflicted such prophets. In the present context, such distressincludes a forgoing of material support for his apostolic activities. From theperspective of the crucified Messiah, such material deprivation is to be welcomed as a sharing in the cross of Christ, a sharing which opens the way fora sharing in the life of the gospel. Unlike some of his prophetic predecessors
who lamented their material circumstances, the apostle rejects any attemptto ease his condition by availing himself of what he fullyasserts are his rights.To live from the gospel, one must live the gospel.
The cornerstone of this gospel is freedom, but this is not simply thefreedom to eat idol meat. The freedom Paul claims is a more basic escha-tological freedom from the ways and expectations ofthe present world.Sucha freedom is gained at the cost of suffering and renunciation, since Paul muststill live and workin this present world. Yet, to avoid such suffering would
be to compromise the gospel which he serves.
In the case of Corinth, Paul preserves his freedom by accepting norecompense from the Corinthians. Indeed, Paul does not even allow that theCorinthians have any real recompense to give him. Only the one for whomPaul really works is able to give such a recompense, and he makes it availablefreely. As God's steward, Paul does likewise and so is united with his Lord.In such a way, he shares in the life and workof the free gospel, even as hehas shared in its death.
The point of Paul's personal example for the situation described inchaps. 8 and 10 is clear. The renunciation that Paul is asking of the Corinthian strong in these chapters is precisely that material renunciation whichallows one to share in the gospel. Such a renunciation is an expression of true
freedom, a freedom not only in the world but also from the world. Suchfreedom is only gained at the cost of material sacrifice, yet it opens the way
-
7/28/2019 1 Cor 9 - Rights of Apostle
19/20
264 THE CATHOLIC BIBLICAL QUARTERLY | 50, 1988
In this chapter, Paul claims for himself both the woes of the prophets
and the rights of an apostle. By not making use of his rights, he is able to
boast of his woes. In boasting of his woes, he offers himself as both a par
adigm for the Corinthians and an illustration of the gospel.
-
7/28/2019 1 Cor 9 - Rights of Apostle
20/20
^ s
Copyright and Use:
As an ATLAS user, you may print, download, or send articles for individual useaccording to fair use as defined by U.S. and international copyright law and asotherwise authorized under your respective ATLAS subscriber agreement.
No content may be copied or emailed to multiple sites or publicly posted without thecopyright holder(s)' express written permission. Any use, decompiling,reproduction, or distribution of this journal in excess of fair use provisions may be aviolation of copyright law.
This journal is made available to you through the ATLAS collection with permissionfrom the copyright holder(s). The copyright holder for an entire issue of a journal
typically is the journal owner, who also may own the copyright in each article. However,
for certain articles, the author of the article may maintain the copyright in the article.
Please contact the copyright holder(s) to request permission to use an article or specificwork for any use not covered by the fair use provisions of the copyright laws or covered
by your respective ATLAS subscriber agreement. For information regarding the
copyright holder(s), please refer to the copyright information in the journal, if available,or contact ATLA to request contact information for the copyright holder(s).
About ATLAS:
The ATLA Serials (ATLAS) collection contains electronic versions of previously
published religion and theology journals reproduced with permission. The ATLAS
collection is owned and managed by the American Theological Library Association(ATLA) and received initial funding from Lilly Endowment Inc.
The design and final form of this electronic document is the property of the AmericanTheological Library Association.