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CRITICAL NOTE
T H E PLACE O F 1 CORINTHIANS 9:24-27 IN PAULS A R G U M E N T

The place of 1 Corinthians 9 within Paul's discussion of food sacrificed to idols has long caused interpreters difficulties. It has, of course, been the occasion for some to question the integrity of the letter, because Paul's comments on his rejection of an apostolic right seem ill-suited for their placement between his discussions of food sacrificed in temples of pagan gods. However, many recent interpreters understand chapter 9 to be an integral part of Paul's argument, a place in which he presents himself as an example of the instructions he has just given.1 But 1 Cor 9:24-27 does not fit well within this scheme. Even though Paul does continue to use himself as an example to be imitated, the subject is no longer the renunciation of rights in these final verses of chapter 9. Some who reject the letter's integrity have sensed the problem these verses present if they are considered the conclusion of a section in which Paul discusses his renunciation of an apostolic right. So they have separated them from the rest of chapter 9. Walter Schmithals removed them from 9:19-23, but kept them immediately preceding 10:l-22. 2 Johannes Weiss also separated 9:24-27 from the preceding verses and kept them related to 10:1-22, though he placed 9:24-27 immediately after 10:l-22. 3
1 E.g., Wendell Willis, Idol Meat in Corinth: The Pauline Argument in 1 Corinthians 8 and 10 (SBLDS; Chico, CA: Scholars Press, 1985) 271-74. William F. Orr and James A. Walther, J Corinthians (AB 32; Garden City, NY: Doubleday, 1976) 240. Gordon Fee argues for the integrity of the letter here, but not because he thinks Paul is presenting himself as an example. Rather Paul must defend his apostleship in the context of the discussion of idol meat because he had eaten such meat in Gentile contexts (The First Epistle to the Corinthians [NICNT; Grand Rapids: Eerdmans, 1987] 392-93). Margaret Mitchell's identification of 1 Corinthians as an example of deliberative rhetoric, however, supports understanding chapter 9 as a section in which Paul is giving himself as an example (because the use of personal examples was common in this type of rhetoric) rather than as an apology for his aposdeship or as a defense of his earlier behavior (Paul and the Rhetoric ofReconciliation: An Exegetical Investigation ofthe Language and Composition of 1 Corinthians [Louisville: Westminster/John Knox, 1991]see her outline pp. 184-86). See Mitchell's response to identifying chapter 9 as apologetic (pp. 243-47). Richard Hays sees Paul both advancing the discussion of sacrificed meat by offering himself as an example and defending himself against some initial complaints about the manner of his ministry (First Corinthians [Interpretation; Louisville: Westminster John Knox, 1997] 14649). 2 Walter Schmithals, Gnosticvsm in Corinth: An Investigation of the Letters to the Corinthians (Nashville: Abingdon, 1971) 93-95. 3 Jonannes Weiss, Der erste Korintherhrief'(MeyerK; Gttingen: Vandenhoeck & Ruprecht, 1910) xli. Weiss argues that 9:24-27 belongs between 10:1-22 and 6:12-20. Weiss comments that

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Those who hold to the integrity of 1 Corinthians at this point often see 9:24-27 as a separate subsection that is part of 9:1-23, though usually without making much of a connection with the preceding argument.4 A. Robertson and A. Plummer comment that Paul contemplates his own exclusion from salvation in v. 23 and that this leads to his exhortation to exertion in w. 24ff.5 But the threat of failure does not seem foremost in Paul's mind in v. 23; the relevant clause is stated in the positive mode, "that I may be a fellow-sharer," not in the negative, "lest I be excluded." Hans Conzelmann notes that 9:24-27 "stands out from its context," yet he includes it as part of the larger section composed of the whole of chapter 9.6 Margaret Mitchell also includes the whole chapter as part of a section entitled "The Proper Use of Freedom for the Common Good."7 But that does not seem to be an apt assessment of the content of these verses, which focus more on the fate of the individual acting than on the consequences of his/her actions for others. Richard Hays attempts to make a connection between these verses and the previous ones by asserting that Paul is now giving himself as an example of the disciplined life which is opposed to a life of self-gratification.8 Wolfgang Schrge connects these two topics by asserting that Paul is making certain in these verses that his freedom is not understood as the reckless freedom of the "strong."9 Finally, Gordon Fee, identifying this as a transitional paragraph, also sees it focused on self-control. But such themes serve poorly as the conclusion of 9:1-23, which is more tightly focused. There Paul presents himself as an example of giving up a right for the good of the community, not just of living a disciplined life. On the other hand, understanding the theme of 9:24-27 to be a disciplined life fits well with the examples in 10: Iff. Victor C. Pfitzner provides the most sustained argument for assigning w. 24-27 a 9:24-27 is very difficult to connect to what goes before it, but that it has a good connection with 10:1-22 and 6:12-20 (p. 246). (There seems to be a typographical error in Weiss here. Instead of 6:12-20 the text reads 6:1-20. But his discussion on pp. xli and 156-57 show clearly that he separates 6:1-11 from w. 12-20.) Hans Conzelmann (in both Der erste Brief an die Korinther [MeyerK; Gttingen: Vandenhoek & Ruprecht, 1969] 14, and the English trans., A Commentary on the First Epistle to the Corinthians [Hermeneia; Philadelphia: Fortress, 1975] 3) mistakenly gives Johannes Weiss's Das Urchristentum (Gttingen: Vandenhoeck & Ruprecht, 1914) 271f. as an example of separating 9:24-27 from the rest of the chapter. In neither the original nor the English translation (The History of Primitive Christianity [New York: Wilson-Erickson, 1937] 1.341), cited by Conzelmann's translator (J. W. Leiten), does Weiss separate these verses from the rest of chapter 9 in that writing. Rather he includes all of chapter 9 as part of a letter that includes chapters 7-9. Conzelmann is correct that Weiss had held this view, but his citation is incorrect. Whether Weiss changed his mind in the four years between the writing of these two works or whether he was simply less precise in the later Urchristentum is unknown to this writer. 4 E.g., Joost Smit Sibinga simply asserts that the notions found in v. 27 are connected with the earlier context and so are not part of the material in chapter 10 ("The Composition of 1 Cor. 9 and Its Context," NovT 40 [1998] 138). 5 A. Robertson and A. Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians (ICC; Edinburgh: & Clark, 1911) 193. 6 Conzelmann, Commentary on the First Epistle to the Corinthians, 161. 7 Mitchell, Rhetoric of Reconciliation, 185. 8 Hays, First Corinthians, 155. 9 Wolfgang Schrge, Der erste Brief and die Korinther (EKK; Neukirchen-Vluyn: Neukirchener Verlag, 1995)361.

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place as the conclusion of 9:1-23. He acknowledges that ' often introduces a new argument or injunction in diatribal literature (which accords with his identification of this section), but asserts that in 9:24 ' introduces only a new illustration, 10 just as it does in 9:13. Pfitzner further associates w. 1-23 with w. 24-27 by asserting 11 that Paul could not "separate his apostolic commission from his own salvation." Pfitzner makes this point because he sees a significant shift in focus at v. 24. Even if we accept this strongly worded position about Paul's view of his apostleship, it does no more than show a possible connection between the two sections. Finally, Pfitzner argues that the theme of w. 24-27 is self-restriction, not maximum exertion. Thus, Pfitzner argues, these verses do fit the theme of w. 1-23.12 But even as he presents these arguments, he acknowledges that w. 24-27 form a transitional paragraph. 13 Once again, the shift in focus is more pronounced than Pfitzner's analysis allows. This is especially the case if we recognize that 1 Corinthians, including this section of the letter, is deliberative rhetoric, rhetoric in which the good of the group is emphasized. Within this framework, the shift from Paul's giving up rights for the good of others to the salvation of the individual needs to be given more weight. It seems more likely that Paul's discussion of giving up apostolic rights and con forming his behavior to what is good for others ends at 9:23 and that w. 24-27 begin a new section, which introduces the examples of 10: Iff. 1 Corinthians 9:24-27 begins the discussion of not losing one's contest after having begun, as those Israelites mentioned in 10:1-10 did. 14 The parallels with 9:19-23 that are found in 8:9-13 (the conclusion of 8:Iff.) sup port understanding 9:19-23 as the conclusion of the section that began in 9:1. 1 Corinthians 8:9-13 spells out the possible consequences of the participation of the "strong" in meals at temples, for both the participant in the meals at temples and the weak Christian who sees the other participate in those meals. The weak person is destroyed because he/she violates his/her faith by participating in a meal that has nonChristian religious implications. When the behavior of the strong person leads to this behavior on the part of the weak person, the strong commits a sin against Christ. Thus, the weak person is destroyed and the strong person is made a sinner. Just as 1 Cor 8:9-13 gives the results of participating at temple meals without regard for fellow Christians, 9:19-23 gives the result of Paul's altering his behavior for the sake of those around him. These consequences are the opposite of and parallel to
10 Victor C. Pfitzner, Paul and the Agon Motif: Traditional Athletic Imagery in the Pauline Literature (NovTSup 16; Leiden: Brill, 1967) 83-84. 11 Ibid., 85. 12 Ibid., 87. Pfitzner also seems to see an abrupt return to the subject of sacrificed food in 10:1, which separates it, at least to some extent, from 9:24-27. However, the direct application of the examples in 10:Iff. (and, as I am arguing here, 9:24-27) does not begin until 10:14. So the return to the subject is not as abrupt as it is sometimes portrayed. 13 See the two almost identical paragraphs: Paul and the Agon Motif, 83,84. 14 As C. K. Barrett notes, though still including these verses with the rest of chapter 9, the point of v. 24 is to say that "entry does not in itself guarantee a prize" (A Commentary on the First Epistle to the Corinthians [HNTC; New York: Harper & Row, 1968] 217). Schmithals comments that 10: Iff. illustrates the assertion made in 9:24-27. This is the reason he keeps the two paragraphs together as part of the same letter (Gnosticism in Corinth, 93).

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those envisioned as the result of Christians with knowledge participating in temple meals. Instead of leading to the destruction of fellow Christians, Paul asserts that by relinquishing his rights and conforming his behavior to the consciences of those around him he saves some (v. 22). Furthermore, he asserts that his rejection of these rights leads to his own participation in the gospel (v. 23). This stands in opposition to those who sin against Christ in 8:12. Thus we have two sections that spell out the contrasting results of contrasting behaviors. In each conclusion the consequences are given for both the one who acts and the ones who are influenced by her/him. These points of contrast in their conclusions strongly suggest that 9:19-23 serves as the conclusion to the section begun at 9:1 and that the main purpose of 9:1-23 is to give Paul as an example of what he asks the strong to do in chapter 8. Further support for identifying w. 19-23 as the conclusion of this section is given by Gerd Ldemann, who has noted that the discussion of freedom in 9:19ff. returns to the first question of 9:1"Am I not free?"15 The points of contact between the conclusion in 8:9-13 and 9:19-23 also strengthen the connections between chapters 8 and 9.16 In 9:24 Paul's focus clearly changes. No longer does he urge the Corinthians to follow his example by giving up rights (particularly participation in temple meals) for the good of their fellow Christians. Rather he urges them, yet again using himself as the example, to exert themselves so that they themselves will not be lost. The initial sentence of this paragraph says that not all who run in a race receive the reward. This sets the discussion on a new course, which directs the readers' attention to what is necessary for them successfully to complete the Christian race. Here Paul asserts that his selfdiscipline functions to keep him from being found unworthy after having preached to others. It is important to notice that the emphasis in 9:24-27 is not on Paul's salvation for his own sake, but he serves as an example for the Corinthians to follow. Thus, the example to follow precedes the examples of the behavior to be avoided in 10:1-2. It is not worry about his own salvation that motivates this section;17 rather Paul is once again giving himself as an example.18
15

Gerd Ldemann, Opposition to Paul in Jewish Christianity (Minneapolis: Fortress, 1989)

68. 1 Corinthians 9:1 also picks up the theme of struck in 8:9. Furthermore, Christian Wolff asserts that the personal reference in 8:13 prepares for the personal example of 9:1-23 (Der erste Brief des Paulus an die Korinther. Zweiter Teil [THKNT; Leipzig: Evangelische Ver lagsanstalt, 1996] 16). If this is correct, there is a direct relationship between chapters 8 and 9, with 9:1-23 presenting Paul's behavior toward them as an example of what Paul asks the strong to do. This is, however, contra Fee, who thinks Paul begins a defense in 9:1 which is distinct from 8:9-13 (First Epistle to the Corinthians, 394). 17 D. Philipp Bachmann gives 9:23-10:22 the title "Die Sorge fr das eigene Heil als Norm des Freiheitsgebrauches," which seems to imply that Paul is worried about his salvation here (Der erste Brief des Paulus an die Korinther [Zahn's Kommentar zum Neuen Testament; Leipzig: Deichert, 1921] 324). This perspective is part of the reason Pfitzner gives for rejecting the division of the text suggested here (Paul and the Agon Motif, 84 n. 2). 18 Sharyn Dowd pointed out to me that 9:1-23 contains no hortatory subjunctives or imperatives, while they are found in 9:24 and 26. Thus, there is a clear break in the section. If one claims that the imperatival forms in 9:24-26 apply the previous example to the Corinthian situation, it must be admitted that they are quite far removed from the point of the example. However, if 9:24-27 begins the new section these commands fit the examples quite well.
16

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The themes of perseverance and self-discipline sounded in 9:24-27 are precisely those emphasized in the examples from Israel's history that follow. In the language of 9:24-27, the stories in chapter 10 show that the Israelites mentioned in these stories began the race, but through lack of self-discipline sank back into idolatry and so did not receive the reward. Paul carefully draws parallels between the Corinthian Christians and the Israelites in the wilderness (both received baptism, both partake of spiritual food and drink, and both are associated with Christ [w. 2-4]) so that the similarity of their situations would be unmistakable. So Paul is calling the Corinthians not to repeat the mistakes of those earlier people of God who failed to exercise the self-discipline to which he calls them in 9:24-27. Thus, 9:24-27 is best understood as the introduction to the stories that serve as the foundation for the instructions about sacrificed food in chapter 10, not as the conclusion to Paul's presentation of himself as an example of giving up rights. Not only does this make better sense of what is found in 9:24-27; it also lessens the abruptness of the introduction of the examples from Israel's history into the discussion. In addition to clarifying the place of 9:24-27 in the flow of Paul's argument, parallels found in 8:9-13 and 9:19-23 support the unity of chapters 8 and 9. There are also significant points of contact between 9:19-23 and the conclusion to the whole discussion in 10:31-11:1. In 10:31-11:1 Paul mentions his desire to reach (at least not to offend) different ethnic groups, comments that he does not please himself but conforms his behavior to what is good for others, and sees the result of this manner of life to be that many are saved. Each of these points finds a clear parallel in 9:19-23. Thus, in his final conclusion on this topic Paul both returns to the substance of 9:19-23 (the conclusion of the subsection 9:1-23) and explicitly calls the Corinthians to follow his example, which was set out in 9:1-23. Jerry L. Sumney jsumney@lextheo. edu Lexington Theological Seminary, Lexington, KY 40508-3288

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