Am I not free?
The word "free" in Greek is "ἐλεύθερος" (eleutheros), which signifies liberty and independence. In the context of 1 Corinthians, Paul is asserting his freedom in Christ, a freedom from the constraints of the law and human traditions. This freedom is foundational to the Christian faith, emphasizing that believers are liberated from sin and death through Jesus Christ. Historically, this freedom was a radical concept in a world dominated by slavery and social hierarchies, highlighting the transformative power of the Gospel.

Am I not an apostle?
The term "apostle" comes from the Greek "ἀπόστολος" (apostolos), meaning "one who is sent out." Paul is affirming his role as a divinely appointed messenger of the Gospel. His apostleship is not self-proclaimed but is rooted in a direct commission from Christ. This assertion is crucial in establishing his authority to the Corinthian church, which was questioning his credentials. The role of an apostle was foundational in the early church, tasked with spreading the teachings of Jesus and establishing Christian communities.

Have I not seen Jesus our Lord?
The phrase "seen Jesus our Lord" refers to Paul's encounter with the risen Christ on the road to Damascus, as recorded in Acts 9. The Greek word "ὁράω" (horao) implies not just physical sight but a deeper, spiritual revelation. This encounter was pivotal for Paul, transforming him from a persecutor of Christians to a passionate apostle. It underscores the reality of the resurrection and the personal relationship believers can have with Jesus. Paul's testimony serves as a powerful witness to the truth of the Gospel.

Are you not the result of my work in the Lord?
The phrase "result of my work in the Lord" highlights the fruit of Paul's ministry. The Greek word for "work" is "ἔργον" (ergon), which denotes labor, effort, and toil. Paul is pointing to the Corinthian believers as evidence of his apostolic labor and the effectiveness of his ministry. This statement emphasizes the importance of spiritual fruitfulness and the transformative impact of the Gospel. It also reflects the communal aspect of faith, where the growth and maturity of believers are seen as a testament to faithful ministry.

Even if I am not an apostle to others
In this phrase, Paul acknowledges the possibility that some may not recognize his apostolic authority. The Greek word for "apostle" is "apostolos," meaning "one who is sent." Historically, apostles were foundational leaders in the early church, chosen by Christ to spread the Gospel. Paul’s apostleship was sometimes questioned because he was not one of the original twelve. However, his encounter with the risen Christ on the road to Damascus (Acts 9) and his subsequent mission work validate his role. This phrase highlights the challenges Paul faced in establishing his authority and the importance of divine calling over human recognition.

surely I am to you!
Here, Paul asserts his apostolic authority specifically to the Corinthians. The word "surely" (Greek "alla") is a strong adversative, emphasizing contrast. Paul is confident in his relationship with the Corinthian church, which he founded (Acts 18:1-11). This personal connection underscores the authenticity of his apostleship. Historically, Corinth was a major city in ancient Greece, known for its diversity and moral challenges. Paul’s ministry there was significant, and his relationship with the Corinthians was deeply personal, marked by both affection and correction.

For you are the seal of my apostleship
The term "seal" (Greek "sphragis") refers to a mark of authenticity or ownership. In ancient times, a seal was used to validate documents or signify authority. By calling the Corinthians the "seal" of his apostleship, Paul indicates that their faith and transformation are evidence of his genuine calling and work in the Lord. This metaphor highlights the visible and tangible results of Paul’s ministry, serving as proof of his divine commission.

in the Lord
This phrase emphasizes that Paul’s apostleship and the Corinthians’ transformation are rooted in Christ. The Greek "en Kyriō" signifies being in union with the Lord, underscoring that all authority and ministry effectiveness come from Him. Historically, the early church understood that true spiritual authority and success were derived from a relationship with Christ. Paul’s work among the Corinthians was not of his own doing but was empowered by the Lord, aligning with the broader biblical theme that all ministry is ultimately for God’s glory and purpose.

This is my defense
The word "defense" in Greek is "ἀπολογία" (apologia), which is where we derive the term "apologetics." It implies a reasoned argument or justification. In the context of 1 Corinthians, Paul is addressing criticisms and questions regarding his authority and actions as an apostle. Historically, the role of an apostle was often challenged, especially by those who questioned the legitimacy of Paul's apostleship since he was not one of the original twelve. This defense is not just a personal vindication but a defense of the gospel message he preaches. Paul’s use of "defense" here is a reminder of the importance of being prepared to give a reasoned explanation for one's faith and actions, echoing the broader Christian call to be ready to defend the faith with gentleness and respect (1 Peter 3:15).

to those who scrutinize me
The phrase "scrutinize me" comes from the Greek "ἀνακρίνω" (anakrino), meaning to examine or judge closely. This term suggests a thorough investigation or interrogation, often with a critical or skeptical eye. In the early church, apostles like Paul were under constant scrutiny, not only from external opponents but also from within the church. The historical context reveals that Paul faced opposition from Judaizers and others who questioned his teachings and authority. This scrutiny was not merely personal but was tied to the authenticity and purity of the gospel message. For modern believers, this serves as a reminder that living a life of faith will often invite scrutiny, and one must be prepared to stand firm in the truth of the gospel, living a life that withstands examination.

Do we not have the right
The phrase "Do we not have the right" is a rhetorical question posed by the Apostle Paul, emphasizing the inherent authority and entitlement that he and other apostles possess. The Greek word for "right" here is "exousia," which conveys a sense of power, authority, or privilege. In the context of 1 Corinthians, Paul is addressing the rights of apostles to receive material support from the communities they serve. Historically, this reflects the early church's struggle to balance spiritual service with practical needs. Paul’s question challenges the Corinthian church to recognize and respect the legitimate needs of those who labor in the gospel.

to food
The term "food" in this context is translated from the Greek word "brosis," which refers to sustenance or nourishment. In the ancient world, providing food was a basic form of hospitality and support, especially for those who traveled extensively like Paul. The mention of food underscores the practical aspect of ministry work, where physical needs must be met to sustain spiritual endeavors. This reflects a broader biblical principle that those who preach the gospel should live by the gospel, as seen in other scriptural references such as 1 Timothy 5:18.

and to drink?
The phrase "and to drink" complements the previous mention of food, highlighting the basic necessities of life. The Greek word "pino" is used here, which simply means to drink. In the historical context of Corinth, a bustling trade city, access to food and drink was essential for survival and effective ministry. Paul’s inclusion of drink alongside food emphasizes the comprehensive nature of the apostles' rights to be supported in their ministry. This serves as a reminder of the church's responsibility to care for its leaders, ensuring they are not burdened by material concerns and can focus on their spiritual mission.

Do we not have the right
The phrase "Do we not have the right" underscores the apostle Paul's assertion of his apostolic authority and the entitlements that come with it. The Greek word for "right" here is "exousia," which conveys a sense of authority, privilege, or freedom. Paul is emphasizing that, as an apostle, he possesses certain liberties, including the right to marry and be accompanied by a wife in his ministry. This reflects the broader biblical principle that those who labor for the gospel have the right to receive support and live according to their needs and desires, as long as they align with God's will.

to take along a believing wife
The phrase "to take along a believing wife" highlights the importance of shared faith in marriage, especially in ministry contexts. The Greek term for "believing" is "pistos," meaning faithful or trustworthy, indicating that the wife is a fellow believer in Christ. This underscores the biblical ideal of being "equally yoked" in marriage, as seen in 2 Corinthians 6:14. The presence of a believing wife would provide companionship, support, and partnership in ministry, reflecting the complementary roles within a Christian marriage.

as do the other apostles
Here, Paul references "the other apostles" to illustrate that his request is not extraordinary but rather a common practice among the apostles. This historical context suggests that many of the apostles were married and traveled with their wives, who likely played supportive roles in their ministries. It also implies a sense of community and shared experience among the early church leaders, reinforcing the legitimacy of Paul's claim to similar rights.

and the Lord’s brothers
The mention of "the Lord’s brothers" refers to Jesus' siblings, who, according to the Gospels, became prominent figures in the early church. This phrase indicates that they, too, were married and traveled with their wives. Historically, this points to the familial and relational dynamics within the early Christian community, where family members often participated in ministry together. It also highlights the transformation of Jesus' brothers from skeptics to leaders in the church, as seen in Acts 1:14 and Galatians 1:19.

and Cephas
"Cephas" is the Aramaic name for Peter, one of Jesus' closest disciples and a leading figure in the early church. By including Cephas, Paul emphasizes that even Peter, who is often seen as the foremost apostle, exercised this right. This reference serves to strengthen Paul's argument by aligning his practice with that of a highly respected apostolic leader. It also reflects the unity and consistency among the apostles regarding their personal lives and ministry practices.

Or
The conjunction "Or" introduces a rhetorical question, suggesting a contrast or alternative. In the context of Paul's argument, it serves to challenge the assumptions of the Corinthian church regarding the rights of apostles. The Greek word "ἢ" (ē) is used here, often to introduce a new thought or to emphasize a point. Paul is using this to provoke thought and reflection among the Corinthians, encouraging them to reconsider their views on apostolic rights and responsibilities.

are Barnabas and I
This phrase identifies the subjects of the rhetorical question. Barnabas and Paul were both prominent figures in the early church, known for their missionary work. The mention of Barnabas alongside Paul highlights the partnership and shared experiences in ministry. Historically, Barnabas was known as a "son of encouragement" (Acts 4:36), and his inclusion here underscores the unity and common purpose among early Christian leaders. The use of "I" (ἐγώ, egō) emphasizes Paul's personal involvement and investment in the issue at hand.

the only apostles
The term "apostles" (ἀπόστολοι, apostoloi) refers to those who are sent out with a mission, specifically the original disciples and others like Paul who were commissioned to spread the Gospel. By questioning if they are "the only apostles," Paul is highlighting the broader community of apostolic workers who share similar rights and responsibilities. This phrase challenges the Corinthians to recognize the collective nature of apostolic ministry and the shared burdens and privileges that come with it.

who must work for a living?
This phrase addresses the practical aspect of financial support for those in ministry. The Greek word for "work" (ἐργάζομαι, ergazomai) implies labor or toil, often used in the context of manual or vocational work. Paul and Barnabas, unlike some other apostles, chose to support themselves through tentmaking (Acts 18:3), setting an example of self-sufficiency and dedication. This choice was not due to a lack of apostolic rights but was a voluntary decision to avoid being a financial burden to the church. The phrase "for a living" underscores the necessity of work for sustenance, highlighting the tension between spiritual service and practical needs.

Who serves as a soldier at his own expense?
The imagery of a soldier is powerful in the context of the early Christian church. The Greek word for "serves as a soldier" is "strateuetai," which implies a disciplined, committed, and sacrificial role. In the Roman world, soldiers were provided for by the state, emphasizing that their needs were met so they could focus on their duties. Paul uses this analogy to argue that those who labor for the Gospel should similarly be supported by the community they serve. This reflects the principle of mutual support within the body of Christ, where each member contributes to the well-being of others, ensuring that those who dedicate their lives to ministry are not burdened by financial concerns.

Who plants a vineyard and does not eat of its fruit?
The act of planting a vineyard is a metaphor for investing time, effort, and care into a long-term project. The Greek word "ampelon" for "vineyard" evokes the image of a carefully cultivated and nurtured environment, much like the church or a community of believers. In ancient times, vineyards were valuable assets, requiring years of labor before yielding fruit. The expectation of enjoying the fruit of one's labor is a natural and just reward. Paul draws on this agricultural metaphor to illustrate that those who sow spiritual seeds and nurture the growth of the church should rightfully partake in the benefits of their labor. This principle underscores the fairness and justice inherent in God's design for His people.

Who tends a flock and does not drink of its milk?
The pastoral imagery of tending a flock is rich with meaning. The Greek word "poimainei" for "tends" suggests a shepherd's role, which involves guidance, protection, and care for the sheep. In biblical times, shepherds were intimately involved with their flocks, ensuring their safety and well-being. The reference to "milk" symbolizes the sustenance and nourishment derived from the flock, which is a rightful provision for the shepherd. This analogy reinforces the idea that those who provide spiritual guidance and care for the community should receive material support in return. It highlights the reciprocal relationship between spiritual leaders and their congregations, rooted in love, respect, and mutual responsibility.

Do I say this
The Apostle Paul begins this verse with a rhetorical question, emphasizing his role as a communicator of divine truth rather than merely human opinion. The Greek word for "say" (λέγω, legō) implies a declaration or assertion, suggesting that Paul is not merely offering a personal viewpoint but is speaking with authority. This reflects the broader context of his apostolic mission, where he consistently seeks to align his teachings with the will of God.

from a human perspective?
Here, Paul contrasts human reasoning with divine revelation. The phrase "human perspective" (κατὰ ἄνθρωπον, kata anthrōpon) suggests a viewpoint limited by human understanding and wisdom. In the Greco-Roman world, human philosophy and rhetoric were highly valued, yet Paul distinguishes his message as transcending these earthly limitations. This distinction is crucial for understanding the divine authority behind his teachings, as he often challenges the Corinthian church to rise above worldly wisdom and embrace the wisdom of God.

Doesn’t the Law say
Paul refers to "the Law" (ὁ νόμος, ho nomos), which in this context is the Mosaic Law, the Torah. By invoking the Law, Paul appeals to the authority of Scripture, which his Jewish audience would have held in high regard. This rhetorical question serves to remind the Corinthians that his teachings are not novel but are rooted in the longstanding tradition of God's revealed word. It underscores the continuity between the Old and New Testaments, affirming that the principles Paul advocates are consistent with God's eternal truth.

the same thing?
The phrase "the same thing" (ταῦτα, tauta) indicates that the principles Paul is discussing are not only his own but are also affirmed by the Law. This reinforces the idea that there is a harmonious relationship between the teachings of Jesus, as conveyed by Paul, and the foundational truths of the Old Testament. By aligning his message with the Law, Paul strengthens his argument, showing that his exhortations are not only apostolic but also scriptural, thus carrying the weight of divine authority.

For it is written in the Law of Moses
This phrase underscores the authority and divine inspiration of the Old Testament Scriptures, particularly the Pentateuch, which is attributed to Moses. The Greek word for "written" (γέγραπται, gegraptai) indicates something that has been permanently recorded, emphasizing the enduring nature of God's Word. The Law of Moses is foundational to Jewish and Christian ethics, serving as a guide for righteous living. This reference establishes the continuity between the Old and New Testaments, affirming that the principles of God's law remain relevant.

Do not muzzle an ox while it is treading out the grain
This command comes from Deuteronomy 25:4 and reflects God's concern for fair treatment and provision for all His creatures. The imagery of an ox treading grain is drawn from an agrarian context where oxen were used to separate grain from the chaff. The Greek word for "muzzle" (φιμώσεις, phimōseis) implies preventing the ox from eating while working, which would be unjust. This law illustrates God's care for animals, but Paul uses it to teach a broader principle about supporting those who labor in ministry. The historical context reveals a society deeply connected to agriculture, where such laws ensured ethical treatment of animals and, by extension, humans.

Is it about oxen that God is concerned?
Here, Paul employs a rhetorical question to draw out the deeper spiritual principle behind the law. While God indeed cares for all creation, the primary concern is the fair treatment of those who work, particularly in the context of ministry. The Greek word for "concerned" (μέλει, melei) suggests a deep, attentive care. This phrase challenges readers to look beyond the literal application of the law to its spiritual implications. It encourages believers to recognize the value of those who dedicate their lives to the gospel, advocating for their right to receive material support. This interpretation aligns with the broader biblical theme of justice and provision for all who labor, whether in the field or in the church.

Isn’t He actually speaking on our behalf?
This phrase suggests divine advocacy and care for believers. The Greek word for "speaking" (λαλεῖ) implies a continuous action, indicating that God's communication is ongoing and relevant. Historically, this reflects the understanding that God's laws and principles, such as those found in the Old Testament, were not just for ancient Israel but have enduring significance for all believers. The phrase underscores the personal nature of God's word, emphasizing that His instructions are meant to guide and benefit His people throughout all generations.

Indeed, this was written for us
The use of "Indeed" (Greek: γάρ) serves as a strong affirmation, reinforcing the certainty that the Scriptures have a direct application to the lives of believers. The phrase "was written" (ἐγράφη) points to the divine inspiration and timeless relevance of the Scriptures. Historically, this reflects the early Christian understanding that the Old Testament was not obsolete but fulfilled and given new depth in Christ. The phrase "for us" personalizes the message, indicating that the teachings of the Bible are intended to instruct, encourage, and edify the church.

because whoever plows ought to plow in hope
The imagery of plowing is rich with agricultural significance, symbolizing preparation and hard work. The Greek word for "plows" (ἀροτριᾷ) conveys the idea of diligent labor. In the historical context, agriculture was a common occupation, and the metaphor would resonate deeply with Paul's audience. The phrase "in hope" (ἐπ’ ἐλπίδι) suggests that labor in God's service is not in vain but is undergirded by the expectation of divine reward and blessing. This reflects a broader biblical principle that faithful service to God is always accompanied by the hope of spiritual and sometimes material harvest.

and whoever threshes should thresh in the hope of sharing in the harvest
Threshing, like plowing, is an agricultural metaphor that signifies the process of separating grain from chaff, representing the culmination of hard work. The Greek word for "threshes" (ἀλοᾷ) implies a continuation of effort. The phrase "in the hope of sharing" (ἐπ’ ἐλπίδι τοῦ μετέχειν) emphasizes the expectation of participation in the fruits of one's labor. Historically, this reflects the communal nature of ancient agricultural practices, where laborers shared in the produce. Scripturally, it points to the principle that those who labor in the ministry of the Gospel should anticipate sharing in the spiritual and material blessings that result from their work. This serves as an encouragement to believers to remain steadfast in their efforts, trusting that God will provide a bountiful harvest.

If we have sown
The phrase "sown" comes from the Greek word "speirō," which means to scatter seed. In the context of Paul's ministry, this metaphorical language reflects the act of teaching and spreading the Gospel. The imagery of sowing is deeply rooted in agricultural practices familiar to the audience of the time, emphasizing the labor and intentionality involved in sharing spiritual truths. Paul is drawing a parallel between the physical act of sowing seeds and the spiritual act of imparting wisdom and knowledge of Christ.

spiritual seed
The term "spiritual" is derived from the Greek "pneumatikos," indicating that which pertains to the spirit. The "seed" here symbolizes the teachings and doctrines of Christianity, which are intended to take root in the hearts of believers and produce spiritual growth and maturity. This concept is consistent with the broader biblical theme of the Word of God as seed, as seen in the parable of the sower (Matthew 13). The spiritual seed is invaluable, as it leads to eternal life and transformation.

among you
This phrase indicates the recipients of Paul's ministry, the Corinthian church. The use of "among" suggests a close, communal relationship between Paul and the believers. It highlights the personal investment and presence of Paul in their lives, emphasizing that his work was not distant or detached but intimately connected with their spiritual journey.

is it too much
The rhetorical question posed by Paul challenges the Corinthians to consider the fairness and reasonableness of his request. The Greek word "polus" implies a sense of magnitude or extent. Paul is appealing to their sense of justice and reciprocity, suggesting that it is not excessive to expect some form of material support in return for the spiritual benefits they have received.

if we reap
The word "reap" comes from the Greek "therizō," which means to harvest. This continues the agricultural metaphor, indicating the natural outcome or reward of labor. In this context, reaping refers to receiving material support or sustenance. Paul is drawing on the principle that those who work deserve to benefit from their labor, a concept supported by both Old Testament law and Jesus' teachings.

a material harvest
The term "material" is translated from the Greek "sarkikos," meaning pertaining to the flesh or physical realm. "Harvest" refers to the tangible, financial, or physical support that Paul and his companions might receive. This phrase underscores the contrast between the spiritual and material, highlighting the practical needs of those who dedicate their lives to ministry.

from you
This phrase personalizes the appeal, directing it specifically to the Corinthian believers. It emphasizes the mutual relationship and responsibility between the minister and the congregation. Paul is not demanding support from strangers but from those who have directly benefited from his ministry, reinforcing the idea of community and shared obligation within the body of Christ.

If others have this right to your support
The phrase "If others have this right to your support" refers to the established practice within the early church and Jewish tradition where those who ministered spiritually were supported materially by the community. The Greek word for "right" (ἐξουσία, exousia) implies authority or entitlement. Historically, this reflects the Jewish custom of supporting priests and Levites, as seen in the Old Testament (Numbers 18:21). Paul acknowledges that other apostles and church leaders have been recipients of such support, which was a common and accepted practice.

shouldn’t we have it all the more?
Here, Paul uses a rhetorical question to emphasize his apostolic authority and the sacrifices he and his companions have made for the Corinthian church. The phrase "shouldn’t we have it all the more?" underscores the greater claim Paul could have made due to his foundational role in establishing the church in Corinth. The Greek construction suggests a logical argument from the lesser to the greater, a common rhetorical device in Paul's writings.

But we did not exercise this right
Paul's choice of the word "exercise" (χράομαι, chraomai) indicates a deliberate decision not to make use of his rightful claim. This reflects Paul's commitment to the principle of self-sacrifice for the sake of the gospel. Historically, this decision was counter-cultural, as it went against the norms of patronage in Greco-Roman society, where leaders often relied on the financial support of their followers.

Instead, we put up with anything
The phrase "we put up with anything" reveals Paul's willingness to endure hardships and make personal sacrifices. The Greek word for "put up with" (στέγω, stegō) conveys the idea of bearing or enduring. This reflects Paul's broader teaching on suffering for the sake of Christ, as seen in his other epistles (e.g., 2 Corinthians 11:23-28). It highlights the apostolic model of enduring trials for the advancement of the gospel.

rather than hinder the gospel of Christ
Paul's ultimate concern is not to "hinder the gospel of Christ." The Greek word for "hinder" (ἐγκοπή, egkopē) suggests an obstacle or impediment. Paul is deeply aware of the potential for financial support to become a stumbling block to the message of Christ. His priority is the unimpeded spread of the gospel, reflecting the missional focus of the early church. This aligns with Jesus' teachings on the cost of discipleship and the primacy of the kingdom of God (Matthew 6:33).

Do you not know
This phrase is a rhetorical question often used by Paul to remind the Corinthians of truths they should already be aware of. The Greek word "οἴδατε" (oidate) implies a knowledge that is both intellectual and experiential. Paul is appealing to their understanding of Jewish customs and the law, which were well-known even among Gentile believers due to the influence of the Jewish diaspora.

those who serve in the temple
The Greek term "οἱ ἱερουργοῦντες" (hoi hierourgountes) refers to the priests and Levites who performed sacred duties in the Jewish temple. Historically, these individuals were set apart for the service of God, and their livelihood was provided through the temple offerings. This practice is rooted in the Old Testament, where God commanded that the Levites, who had no inheritance of land, would be sustained by the tithes and offerings brought to the temple (Numbers 18:21-24).

eat of the things of the temple
The phrase highlights the provision made for those who minister in sacred spaces. The Greek "ἐσθίουσιν τὰ ἐκ τοῦ ἱεροῦ" (esthiousin ta ek tou hierou) indicates that the priests were allowed to consume certain portions of the sacrifices and offerings. This was not merely a practical arrangement but a divinely ordained system that underscored the principle of God providing for those who serve Him.

those who attend to the altar
The Greek "οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες" (hoi tō thysiastēriō paredreuontes) refers specifically to the priests who were responsible for the sacrifices. The altar was central to Jewish worship, symbolizing the place where atonement and reconciliation with God occurred. The priests' role was crucial, and their participation in the offerings was both a privilege and a provision.

partake in the offerings from the altar
This phrase, "συμμερίζονται τοῦ θυσιαστηρίου" (symmerizontai tou thysiastēriou), emphasizes the sharing or participation in the sacred offerings. The offerings were not only a means of sustenance but also a symbol of the priests' partnership in the spiritual work of the temple. This concept is echoed in the New Testament teaching that those who preach the gospel should live by the gospel (1 Corinthians 9:14), drawing a parallel between the Old Testament provision for priests and the New Testament provision for ministers of the gospel.

In the same way
This phrase connects the current verse to the preceding context where Paul discusses the rights of apostles and those who serve in ministry. The Greek phrase "houtōs kai" indicates a continuation of thought, suggesting that just as workers in other fields receive compensation, so should those who labor in spiritual matters. Historically, this reflects the Jewish tradition where priests and Levites were supported by the tithes and offerings of the people (Numbers 18:21).

the Lord has prescribed
The term "prescribed" comes from the Greek "diatassō," meaning to arrange or command. This indicates a divine ordinance, not merely a suggestion. Jesus Himself established this principle, as seen in passages like Luke 10:7, where He instructs His disciples that "the worker deserves his wages." This underscores the authority of Christ in setting the standards for His church.

that those who preach the gospel
The phrase "preach the gospel" is derived from the Greek "euangelizomenoi," meaning to announce good news. This is the core mission of the church, to spread the message of salvation through Jesus Christ. Historically, the early church was deeply committed to this task, often facing persecution and hardship. The emphasis here is on the importance and value of this work, which warrants support from the Christian community.

should receive their living
The Greek word "zōsin" is used here, meaning to live or sustain life. This implies that those who dedicate their lives to ministry should have their basic needs met through their work. This principle is rooted in the Old Testament, where the Levites, who had no inheritance of land, were supported by the tithes of the Israelites (Deuteronomy 18:1-2).

from the gospel
This phrase highlights the source of the preacher's support: the gospel itself. The Greek "ek tou euangeliou" suggests that the very message they proclaim is what sustains them. This is not merely a financial transaction but a spiritual principle where the community of believers shares in the responsibility of supporting those who minister to them. It reflects the interconnectedness of the body of Christ, where each member contributes to the well-being of the whole.

But I have not used any of these rights
The Apostle Paul begins this verse with a strong declaration of his personal choice. The Greek word for "rights" here is "ἐξουσία" (exousia), which implies authority or privilege. In the preceding verses, Paul discusses the rights of an apostle, including receiving material support from the church. However, he emphasizes that he has not exercised these rights. This choice reflects Paul's commitment to the Gospel's integrity and his desire to avoid any hindrance to its message. Historically, this demonstrates Paul's self-sacrificial nature, prioritizing the spiritual well-being of others over his own entitlements.

And I am not writing this to suggest that something be done for me
Paul clarifies his intentions, ensuring that his message is not misconstrued as a plea for support. The Greek verb "γράφω" (grapho) for "writing" indicates a deliberate and thoughtful communication. Paul’s transparency is crucial, as he seeks to maintain the purity of his motives. This phrase underscores the importance of integrity in ministry, where actions and words align to reflect Christ's selflessness. It serves as a reminder that the focus should always be on serving others rather than seeking personal gain.

I would rather die than for anyone to deprive me of my boast
Here, Paul uses hyperbolic language to express the depth of his conviction. The Greek word "καύχημα" (kauchēma) for "boast" refers to a legitimate pride or rejoicing in something honorable. Paul’s "boast" is not in himself but in the privilege of preaching the Gospel without charge. Historically, boasting was often seen negatively, but Paul redefines it as a celebration of God’s work through him. This phrase highlights the joy and fulfillment found in serving Christ selflessly, where the ultimate reward is not earthly compensation but the eternal impact of the Gospel. Paul’s willingness to "die" rather than lose this boast reflects the profound commitment to his calling and the transformative power of the Gospel in his life.

Yet when I preach the gospel
The phrase "preach the gospel" is derived from the Greek word "euangelizomai," which means to announce good news. In the historical context of the early church, preaching the gospel was not merely a task but a divine commission. The Apostle Paul, who authored this letter, viewed his role as a preacher as a sacred duty. The gospel, or "good news," refers to the message of Jesus Christ's death, burial, and resurrection, which offers salvation to all who believe. This message was revolutionary in the Greco-Roman world, challenging both Jewish and pagan beliefs.

I have no reason to boast
The Greek word for "boast" is "kauchaomai," which implies taking pride or glory in something. Paul emphasizes that his preaching is not a source of personal pride or achievement. In a conservative Christian perspective, this humility is crucial, as it underscores that the power and effectiveness of the gospel do not originate from human effort but from God. Paul’s acknowledgment that he has no reason to boast serves as a reminder that all glory belongs to God alone.

because I am compelled to preach
The term "compelled" comes from the Greek "anankē," meaning necessity or obligation. Paul expresses a divine compulsion, a sense of being driven by the Holy Spirit to fulfill his calling. This compulsion is not out of coercion but a deep-seated conviction and responsibility. Historically, Paul’s conversion on the road to Damascus (Acts 9) was a transformative encounter that instilled in him an unyielding commitment to spread the gospel. For conservative Christians, this compulsion reflects the work of the Holy Spirit in guiding believers to fulfill God’s purposes.

Woe to me if I do not preach the gospel!
The word "woe" is translated from the Greek "ouai," an expression of deep distress or lament. Paul’s use of "woe" indicates the seriousness of his calling and the dire consequences of neglecting it. This reflects the prophetic tradition in the Old Testament, where prophets would pronounce "woe" as a warning of judgment or calamity. In the context of Paul’s ministry, it underscores the urgency and importance of his mission. For conservative Christians, this serves as a powerful reminder of the responsibility to share the gospel and the spiritual consequences of failing to do so.

If my preaching is voluntary
The Greek word for "voluntary" here is "ἑκών" (hekōn), which implies a willing or intentional action. In the context of Paul's ministry, this phrase suggests a heartfelt commitment to spreading the Gospel. Historically, Paul was a Pharisee who experienced a radical transformation on the road to Damascus. His voluntary preaching is a testament to his genuine conversion and dedication to Christ. This phrase challenges believers to examine their own motivations in service to God, encouraging a willing heart rather than one compelled by obligation.

I have a reward
The term "reward" in Greek is "μισθός" (misthos), which can refer to wages or compensation. In a spiritual sense, Paul is speaking of the eternal rewards promised by God for faithful service. This reflects the biblical principle that God honors those who serve Him with a pure heart. The concept of reward is not merely material but encompasses spiritual fulfillment and eternal joy. It serves as an encouragement for believers to pursue their calling with diligence, knowing that their labor in the Lord is not in vain.

But if it is not voluntary
Here, Paul acknowledges the possibility of preaching out of compulsion. The Greek word "ἄκων" (akōn) means unwilling or under compulsion. This highlights the tension between duty and desire in Christian service. Historically, Paul faced numerous hardships, yet he remained steadfast. This phrase serves as a reminder that even when our service feels burdensome, God’s grace is sufficient to sustain us. It calls believers to rely on the Holy Spirit for strength and perseverance.

I am still entrusted with a responsibility
The word "entrusted" comes from the Greek "οἰκονομία" (oikonomia), meaning stewardship or management. Paul sees his apostolic mission as a divine trust, a sacred duty given by God. This reflects the biblical theme of stewardship, where believers are called to faithfully manage the gifts and responsibilities God has given them. The historical context of Paul’s life, marked by his unwavering commitment despite trials, exemplifies the seriousness of this trust. It inspires believers to view their own roles in God’s kingdom as sacred trusts, urging them to fulfill their responsibilities with integrity and faithfulness.

What then is my reward?
The Greek word for "reward" here is "misthos," which can mean wages, pay, or recompense. In the context of Paul's ministry, it reflects a deeper spiritual reward rather than a material one. Paul is contemplating the spiritual satisfaction and eternal significance of his work. Historically, the concept of reward in the Greco-Roman world often involved tangible compensation, but Paul redefines it in terms of spiritual fulfillment and divine approval.

That in preaching the gospel
The phrase "preaching the gospel" comes from the Greek "euaggelizomai," meaning to announce good news. The gospel, or "good news," is central to Christian doctrine, emphasizing the life, death, and resurrection of Jesus Christ. In the historical context of Corinth, a city known for its diversity and moral challenges, preaching the gospel was both a bold and necessary endeavor. Paul’s commitment to this task underscores his dedication to spreading the message of salvation.

I may offer it free of charge
The Greek term "adapanos" means without expense or cost. Paul’s decision to offer the gospel freely is a radical departure from the norm, as teachers and philosophers of the time often charged for their teachings. This choice highlights Paul's desire to remove any barriers to the gospel, ensuring that financial constraints do not hinder anyone from receiving the message. It reflects a selfless approach to ministry, prioritizing the spiritual well-being of others over personal gain.

and so not use up my rights
The phrase "use up my rights" translates from the Greek "katachraomai," meaning to fully use or exploit. Paul acknowledges that he has certain rights as an apostle, such as receiving support from those he ministers to. However, he chooses not to exercise these rights to avoid any potential stumbling blocks for the gospel. This decision is rooted in a deep sense of responsibility and love for the community, demonstrating a willingness to sacrifice personal entitlements for the greater good.

in preaching it
The repetition of the act of preaching underscores its importance in Paul’s mission. The Greek "kerusso" means to proclaim or herald. In the ancient world, a herald was someone who delivered messages from a king, emphasizing the authority and urgency of the message. Paul sees himself as a herald of Christ, tasked with delivering the most important message of all. His focus on preaching without hindrance reflects his commitment to ensuring that the gospel reaches as many people as possible, untainted by personal interests or societal expectations.

Though I am free of obligation to anyone
The phrase begins with the assertion of personal freedom. The Greek word for "free" (ἐλεύθερος, eleutheros) signifies liberty and independence. In the context of the Greco-Roman world, freedom was a prized status, often contrasted with slavery. Paul, as a Roman citizen and a Jew, was free from the legalistic constraints of the Mosaic Law and societal obligations. This freedom is not just social or legal but spiritual, as he is liberated through Christ (Galatians 5:1). Theologically, this freedom underscores the believer's release from the bondage of sin and the law, emphasizing the grace found in Christ.

I make myself a slave to everyone
Here, Paul uses the Greek word "δοῦλος" (doulos), meaning "slave" or "servant." This is a profound paradox: a free man choosing servitude. Historically, slavery was a common institution in the Roman Empire, and a slave was bound to serve their master. Paul voluntarily adopts this role, reflecting Christ's own servanthood (Philippians 2:7). This act of self-denial and humility is a model for Christian living, where love and service to others take precedence over personal rights and freedoms. It is a call to sacrificial living, echoing Jesus' teaching that the greatest in the kingdom is the servant of all (Mark 10:44).

to win as many as possible
The purpose of Paul's self-imposed servitude is evangelistic. The Greek word for "win" (κερδαίνω, kerdainō) implies gaining or profiting, often used in a commercial sense. Here, it is metaphorically applied to winning souls for Christ. Paul's mission is driven by a deep desire to see others come to faith, reflecting the Great Commission (Matthew 28:19-20). This phrase highlights the urgency and importance of evangelism in the Christian life. It is a reminder that the ultimate goal of Christian service and sacrifice is the salvation of others, aligning with God's redemptive plan for humanity. The phrase challenges believers to prioritize the gospel and to engage actively in sharing their faith, motivated by love and compassion for the lost.

To the Jews I became like a Jew
In this phrase, Paul emphasizes his adaptability and willingness to identify with the Jewish people to share the Gospel effectively. The Greek word for "became" (ἐγενόμην, egenomēn) suggests a transformation or adaptation. Historically, Paul was a Jew by birth and a Pharisee by training (Philippians 3:5), which gave him a deep understanding of Jewish customs and laws. His approach was not deceitful but strategic, aiming to bridge cultural gaps. This reflects the missionary heart of Paul, who sought to remove any barriers to the Gospel.

to win the Jews
The word "win" (κερδήσω, kerdēsō) in Greek implies gaining or acquiring something valuable. Paul's mission was to lead the Jewish people to Christ, recognizing their unique covenantal history with God. This reflects a deep love and respect for his own people, as seen in Romans 9:1-5, where Paul expresses his sorrow for Israel's unbelief. His goal was not to impose but to invite them into the fullness of their faith through Christ.

To those under the law
This phrase refers to Jews who strictly adhered to the Mosaic Law. The "law" (νόμος, nomos) here is the Torah, the first five books of the Old Testament, which were central to Jewish life and identity. Paul acknowledges the importance of the law in Jewish tradition, yet he understands that Christ fulfilled the law (Matthew 5:17). His approach was to respect their observance while gently guiding them to the freedom found in Christ.

I became like one under the law
Paul's willingness to live as one "under the law" demonstrates his flexibility in ministry. He was not bound by the law for his righteousness, as he knew that salvation comes through faith in Christ alone (Galatians 2:16). However, he chose to observe certain customs to avoid offending those he sought to reach. This reflects a principle of Christian liberty used for the sake of others, as seen in 1 Corinthians 8:9.

(though I myself am not under the law)
Here, Paul clarifies his position in Christ. He is free from the law's demands because of the grace of God. This parenthetical statement highlights the new covenant reality that believers are justified by faith, not by works of the law (Romans 3:28). It underscores the transformative power of the Gospel, which liberates from the law's condemnation (Romans 8:1).

to win those under the law
Paul's ultimate aim was to "win" those who were under the law, leading them to the truth of the Gospel. His strategy was to meet people where they were, respecting their traditions while pointing them to the fulfillment of those traditions in Jesus Christ. This reflects the heart of evangelism: to lovingly and respectfully guide others to the saving knowledge of Christ, using wisdom and cultural sensitivity.

to those without the law
This phrase refers to Gentiles, who were not under the Mosaic Law given to the Israelites. In the Greek, "ἄνομος" (anomos) means "lawless" or "without law." Historically, Gentiles were seen as outside the covenant community of Israel. Paul’s approach to them was one of cultural adaptation, not moral compromise, demonstrating his commitment to the Great Commission (Matthew 28:19-20).

I became like one without the law
Paul’s strategy was to engage with Gentiles on their terms, without imposing Jewish customs. This reflects his flexibility in ministry, emphasizing relational evangelism. His actions were guided by love and the desire to share the Gospel effectively, as seen in his broader mission strategy (1 Corinthians 9:19-23).

(though I am not outside the law of God
Paul clarifies that his adaptation does not mean he is lawless before God. The Greek word "ἔξω" (exō) means "outside" or "beyond." Paul remains under divine authority, adhering to God’s moral standards. This distinction is crucial, as it underscores his commitment to holiness and obedience to God’s eternal law.

but am under the law of Christ)
Here, Paul introduces the concept of the "law of Christ," which is rooted in love and the teachings of Jesus. The Greek "ἔννομος" (ennomos) means "under law." This law is not a written code but a guiding principle of love and grace, as seen in Galatians 6:2. It reflects the new covenant relationship believers have with God through Christ.

to win those without the law
Paul’s ultimate goal is evangelistic: to "win" or "gain" (Greek "κερδαίνω," kerdainō) souls for Christ. His approach is strategic and intentional, driven by a passion for the lost. This reflects the heart of the Gospel mission, emphasizing the importance of contextualizing the message without compromising its truth.

To the weak
In this phrase, Paul is referring to those who are spiritually or morally weak, possibly new believers or those struggling with their faith. The Greek word for "weak" is "ἀσθενής" (asthenēs), which can mean lacking strength or being feeble. Historically, the early church was a diverse group, including individuals from various backgrounds and levels of understanding. Paul’s approach was to meet people where they were, showing compassion and understanding, much like Jesus did during His ministry.

I became weak
Paul uses the Greek word "γίνομαι" (ginomai), meaning "to become" or "to be made." This indicates a deliberate choice to empathize and identify with the weak. Paul is not suggesting he compromised his beliefs but rather that he adapted his approach to be more relatable and supportive. This reflects the humility and servant leadership that Paul exemplified, following the model of Christ who humbled Himself for the sake of humanity.

to win the weak
The word "win" here is translated from the Greek "κερδαίνω" (kerdainō), which means to gain or to win over. Paul’s mission was evangelistic, aiming to bring people to Christ. His strategy was not through coercion but through understanding and love. This reflects the Great Commission, where believers are called to make disciples of all nations, emphasizing the importance of personal connection and genuine care in evangelism.

I have become all things to all men
This phrase encapsulates Paul’s adaptive approach to ministry. The Greek word "πάντα" (panta) means "all things," and "πᾶς" (pas) means "all" or "every." Paul’s flexibility was not about being insincere but about being versatile in his methods to effectively communicate the Gospel. Historically, this approach was revolutionary, breaking down cultural and social barriers, much like Jesus did when He interacted with Samaritans, tax collectors, and sinners.

so that by all possible means
The phrase "by all possible means" underscores Paul’s commitment to using every available method to reach people. The Greek "πάντως" (pantōs) means "by all means" or "certainly." This reflects a sense of urgency and dedication in Paul’s mission. In a historical context, the early church faced many obstacles, yet Paul’s determination serves as an inspiration for believers to be resourceful and persistent in sharing their faith.

I might save some
The word "save" is from the Greek "σῴζω" (sōzō), meaning to rescue or deliver. Paul acknowledges that not everyone will accept the Gospel, but his goal is to reach as many as possible. This reflects the biblical truth that salvation is available to all, but it requires a personal response. Paul’s statement is a reminder of the importance of evangelism and the eternal significance of leading others to Christ.

I do all this
This phrase reflects the Apostle Paul's intentional and sacrificial actions. The Greek word for "do" here is "ποιῶ" (poió), which implies a continuous, deliberate effort. Paul is emphasizing his commitment to his mission. Historically, Paul’s life was marked by relentless dedication to spreading the gospel, often at great personal cost. His actions were not random but were purposefully aligned with his calling as an apostle.

for the sake of the gospel
The term "gospel" comes from the Greek "εὐαγγέλιον" (euangelion), meaning "good news." In the historical context of the early church, the gospel was the transformative message of Jesus Christ's death and resurrection. Paul’s life was centered around this message, which he believed was the power of God for salvation to everyone who believes (Romans 1:16). His actions were motivated by a desire to advance this message, reflecting a deep understanding of its eternal significance.

so that I may share
The Greek word for "share" is "συγκοινωνός" (synkoinōnos), which means a participant or partner. Paul is expressing his desire to be a co-participant in the blessings of the gospel. This reflects a communal aspect of the Christian faith, where believers are not only recipients of grace but also active participants in the mission of the church. Historically, this underscores the early Christian community's emphasis on fellowship and shared mission.

in its blessings
The word "blessings" in Greek is "εὐλογία" (eulogia), which can mean praise, blessing, or benefit. Paul is referring to the spiritual and eternal benefits that come from living out and spreading the gospel. In the scriptural context, these blessings are both present and future, encompassing the joy of seeing lives transformed and the eternal reward promised to those who faithfully serve Christ. This reflects a deep-seated hope and assurance in the promises of God, which motivated Paul and should inspire believers today to live with the same dedication and purpose.

Do you not know
This phrase is a rhetorical question, a common teaching method used by the Apostle Paul to engage his audience. The Greek word for "know" is "oida," which implies a deep, intuitive understanding. Paul is appealing to the Corinthians' awareness of common knowledge, urging them to reflect on their spiritual journey with the same clarity and certainty they would apply to everyday truths.

that in a race
The imagery of a race is drawn from the Isthmian Games, held near Corinth, which were second only to the Olympics in prestige. The Greek word "stadion" refers to a racecourse or a stadium. This metaphor would resonate deeply with the Corinthians, who were familiar with athletic competitions. Paul uses this cultural context to illustrate the Christian life as a disciplined and purposeful pursuit.

all the runners run
Here, "runners" translates from the Greek "trechontes," emphasizing active participation. In the Christian life, all believers are called to engage actively in their faith journey. The emphasis is on the collective effort, highlighting that every believer is on this spiritual path, striving towards a common goal.

but only one receives the prize
The "prize" (Greek "brabeion") refers to the reward given to the victor in athletic contests. In the context of the Christian faith, this prize symbolizes eternal life and the fulfillment of God's promises. Paul is not suggesting exclusivity in salvation but rather emphasizing the dedication and focus required to achieve spiritual victory.

Run in such a way
The Greek word "trechete" is an imperative, urging believers to run with purpose and intention. This phrase calls for a disciplined approach to the Christian life, akin to an athlete's rigorous training. It suggests that believers should live with the same intensity and commitment as athletes competing for a temporal prize.

as to take the prize
The phrase "as to take" (Greek "hina katalabete") implies a determined effort to grasp or seize. Paul encourages believers to pursue their spiritual goals with the same fervor and determination as an athlete striving for victory. The "prize" here is not just eternal life but the fullness of life in Christ, characterized by spiritual maturity and the joy of fulfilling God's purpose.

Everyone who competes in the games
The phrase "competes in the games" refers to the ancient Greek athletic contests, such as the Isthmian Games, which were held near Corinth. The Greek word for "competes" is "agonizomai," which implies a struggle or intense effort. This imagery would have been familiar to the Corinthians, who lived in a culture that highly valued athletic prowess. The Apostle Paul uses this metaphor to illustrate the Christian life as one of discipline and dedication, akin to an athlete's rigorous training.

exercises self-control in all things
The Greek word for "self-control" is "enkrateia," which denotes mastery over one's desires and impulses. In the context of the games, athletes would abstain from certain foods, pleasures, and activities to maintain peak physical condition. For Christians, this self-control extends beyond physical discipline to spiritual and moral areas, emphasizing the importance of living a life that is pleasing to God. It is a call to holistic discipline, encompassing every aspect of life.

They do it to receive a perishable crown
The "perishable crown" refers to the laurel wreath awarded to victors in the ancient games. Made of leaves, it was a temporary symbol of victory and honor. This highlights the transient nature of earthly rewards and achievements. Paul contrasts this with the eternal rewards promised to believers, urging them to focus on what truly lasts.

but we an imperishable one
The "imperishable crown" symbolizes the eternal rewards that await faithful Christians. Unlike the temporary accolades of this world, the rewards from God are everlasting. This phrase underscores the Christian hope of eternal life and the ultimate victory over sin and death through Jesus Christ. It serves as an encouragement to persevere in faith and righteousness, knowing that the ultimate prize is eternal and secure.

Therefore
This word serves as a conclusion or a result of the preceding arguments. In the context of 1 Corinthians 9, Paul has been discussing his rights as an apostle and his willingness to forgo those rights for the sake of the Gospel. The Greek word "τοίνυν" (toinun) indicates a logical progression, emphasizing that what follows is a direct consequence of his previous statements. Paul is drawing a conclusion about his own conduct and discipline in ministry, urging believers to consider the seriousness and intentionality required in their spiritual journey.

I do not run aimlessly
The imagery of running is a powerful metaphor for the Christian life. The Greek word "ἀδήλως" (adēlōs) means "without a clear goal" or "uncertainly." Paul is emphasizing the importance of purpose and direction in the Christian walk. In the ancient world, athletic competitions were well-known, and the metaphor of running a race would resonate with the Corinthian audience. Paul is asserting that his spiritual efforts are not haphazard or without purpose; rather, they are directed towards a specific goal, which is the advancement of the Gospel and the attainment of the heavenly prize.

I do not fight
The Greek word "πυκτεύω" (pukteuō) refers to engaging in a boxing match. This metaphor complements the previous one of running, illustrating the discipline and effort required in the Christian life. In the historical context, boxing was a common sport in the Greco-Roman world, and it required not only strength but also strategy and precision. Paul is conveying that his spiritual endeavors are not random or ineffective; they are deliberate and focused, much like a skilled boxer who knows where to direct his punches.

like I am beating the air
This phrase further develops the boxing metaphor. The Greek "ἀέρα δέρων" (aera derōn) literally means "to beat the air," which implies futile or ineffective action. In a boxing match, a fighter who swings wildly without connecting with the opponent is wasting energy and achieving nothing. Paul uses this imagery to stress that his spiritual efforts are not in vain or without impact. He is intentional and strategic in his ministry, ensuring that his actions have a meaningful and lasting effect. This serves as an inspiration for believers to engage in their spiritual disciplines with purpose and effectiveness, avoiding actions that are empty or without substance.

No
The word "No" here is a strong negation, indicating a decisive rejection of a previous idea or action. In the context of the Apostle Paul's discourse, it signifies his refusal to live a life of complacency or indulgence. The Greek word used is "ἀλλά" (alla), which often serves to contrast or oppose a preceding thought. Paul is emphasizing a conscious choice to reject passivity in his spiritual journey.

I discipline
The Greek word for "discipline" is "ὑπωπιάζω" (hypōpiazō), which literally means to strike under the eye or to give a black eye. This metaphorical language suggests rigorous self-control and personal discipline. Paul is drawing from the imagery of an athlete who undergoes strict training to achieve mastery. Historically, athletes in ancient Greece were known for their intense regimens, and Paul uses this analogy to convey the seriousness of spiritual discipline.

my body
The term "body" in Greek is "σῶμα" (sōma), referring to the physical body. Paul acknowledges the physical aspect of human existence, which can be prone to desires and weaknesses. In a broader scriptural context, the body is often seen as a temple of the Holy Spirit (1 Corinthians 6:19), and thus, it requires stewardship and control to honor God.

and make it my slave
The phrase "make it my slave" comes from the Greek "δουλαγωγῶ" (doulagōgō), meaning to bring into subjection or to enslave. This reflects a deliberate act of bringing the body under control, ensuring that it serves the higher purpose of spiritual goals rather than being led by fleshly desires. The imagery of slavery here is powerful, indicating total mastery and control, akin to a master over a servant.

so that after I have preached
"Preached" is derived from the Greek "κηρύσσω" (kērussō), meaning to proclaim or herald. Paul is referring to his role as a proclaimer of the Gospel. The historical context of preaching in the early church involved not just verbal proclamation but living out the message. Paul is aware that his credibility as a preacher is tied to his personal conduct.

to others
The word "others" indicates the recipients of Paul's preaching. In the Greek, "ἄλλοις" (alloīs) suggests those outside of oneself, emphasizing the communal and outreach aspect of the Christian mission. Paul’s ministry was not self-centered but focused on spreading the Gospel to diverse communities.

I myself
The phrase "I myself" underscores personal accountability. In Greek, "αὐτός" (autos) is used for emphasis, highlighting Paul's self-awareness and responsibility. Despite his role as an apostle, Paul acknowledges his own vulnerability and the need for personal vigilance.

will not be disqualified
"Disqualified" comes from the Greek "ἀδόκιμος" (adokimos), meaning unapproved or rejected after testing. This term was used in ancient times to describe metals that failed to meet standards. Paul is concerned with maintaining his integrity and standing before God, ensuring that his life aligns with the message he preaches. The fear of disqualification serves as a sobering reminder of the importance of perseverance and faithfulness in the Christian walk.