The Meaning of 1 Corinthians 9:17 Explained

1 Corinthians 9:17

KJV: For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

YLT: for if willing I do this, I have a reward; and if unwillingly -- with a stewardship I have been entrusted!

Darby: For if I do this voluntarily, I have a reward; but if not of my own will, I am entrusted with an administration.

ASV: For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me.

KJV Reverse Interlinear

For  if  I do  this thing  willingly,  I have  a reward:  but  if  against my will,  a dispensation  [of the gospel] is committed unto me. 

What does 1 Corinthians 9:17 Mean?

Verse Meaning

If he preached the gospel willingly, he would receive a reward (pay) from the Lord. If he did so unwillingly, he would not receive a reward but would be simply doing his duty as a steward (manager of a household; cf. 1 Corinthians 4:1-2; Luke 17:7-10).

Context Summary

1 Corinthians 9:16-27 - "under Bondage To All"
Paul's one aim was to gain men. He uses the words repeatedly. To gain one more for his Lord, he would forego comfort, emolument, and well-earned repose. He would allow no competitor for an earthly prize to supersede himself in his sacrifices for this crown of rejoicing. He points to the denials, the hard training, and the severe discipline to which men who took part in the games subjected themselves. No one thought it strange that they should sacrifice so much for the chance of winning; why, then, should he be counted eccentric, who sought the certain reward of gaining new lovers of his Master's cross?
He tells us that he lived in constant dread of becoming a castaway. He had no fear of being rejected from God's love; but he feared lest God, who had used him so wonderfully, should cease to do so, and should cast him aside in favor of someone more unselfish, more pliant, more free from that which would excite prejudice. If Paul was so eager to surrender his rights and bruise his body that he might attain the prize of soul-winning, the question arises whether for our failure in these respects God may not be obliged to cast us on the rubbish-heap! [source]

Chapter Summary: 1 Corinthians 9

1  He shows his liberty;
7  and that the minister ought to receive a living by the Gospel;
15  yet that himself has of his own accord abstained,
18  to be neither chargeable unto them,
22  nor offensive unto any, in matters indifferent
24  Our life is like unto a race

Greek Commentary for 1 Corinthians 9:17

Of mine own will [εκων]
Both common adjectives, but only here in N.T. save εκων — hekōn also in Romans 8:20. The argument is not wholly clear. Paul‘s call was so clear that he certainly did his work willingly and so had a reward (see Matthew 6:1 for μιστος — misthos); but the only reward that he had for his willing work (Marcus Dods) was to make the gospel free of expense This was his μιστος — misthos It was glorying (καυχημα — kauchēma to be able to say so as in Acts 20:33.). [source]
I have a stewardship intrusted to me [οικονομιαν πεπιστευμαι]
Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any οικονομος — oikonomos (steward) even if ακων — akōn (unwilling). [source]
For if I do this thing willingly, etc. []
The exact line of Paul's thought is a matter of much discussion, and must be determined if we are to understand the force of the several words. It appears to be as follows: He has been speaking of the fact that he preaches at his own cost. He so glories in this that he would rather die than surrender this ground of boasting Compare 2 Corinthians 11:7-12; 2 Corinthians 12:13-16. For it is the only ground of boasting that is possible to him. The preaching of the Gospel in itself furnishes no such ground, for one cannot boast of what he needs must do; and the necessity to preach the Gospel is laid on him under penalty of a “woe” if he refuse. He goes on to show, in two propositions, why and how there is no cause for boasting in preaching under necessity. 1. Supposing there were no necessity, but that he preached of free will, like the twelve who freely accepted the apostleship at Christ's call, then he would rightfully have a reward, as a free man entering freely upon service; and so would have some ground of glorying. 2. But supposing I became an apostle under constraint, as was the fact, then I am not in the position of a free man who chooses at will, but of a slave who is made household steward by his master's will, without his own choice, and consequently I have no claim for reward and no ground of boasting. What, then, is my reward? What ground of boasting have I? Only this: to make the Gospel without charge. In this I may glory. [source]
Willingly - against my will [ἑκὼν - ἄκων]
These words are not to be explained of the spirit in which Paul fulfilled his ministry; but of his attitude toward the apostolic charge when it was committed to him. He was seized upon by Christ (Philemon 2:12); constrained by His call on the way to Damascus. Rev., of mine own will - not of mine own will. [source]
Reward []
Correlative with the second καύχημα somethingto glory of, in 1 Corinthians 9:16. [source]
A dispensation is committed unto me [οἰκονομίαν πεπίστυμαι]
Lit., I am entrusted with a stewardship. For a similar construction see Romans 3:2. Stewards belonged to the class of slaves. See Luke 12:42, Luke 12:43, and note οἰκονόμος stewardin Luke 12:42, and δοῦλος ἐκεῖνος thatbond-servant in Luke 12:43. Paul is not degrading the gospel ministry to a servile office. He is only using the word to illustrate a single point - the manner of his appointment. [source]

Reverse Greek Commentary Search for 1 Corinthians 9:17

Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

1 Corinthians 9:19 Made myself servant [ἐδούλωσα]
Rev., brought myself under bondage; better, as bringing out the force of δοῦλος bond-servant, from which the word is derived, and thus according with stewardship, 1 Corinthians 9:17. [source]
Colossians 1:25 The dispensation [οἰκονομίαν]
From οἶκος houseand νέμω todispense or manage. Hence οἰκονόμος ahouse-steward. Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1 Corinthians 9:17, and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians 3:2, the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10of the divine government or regulation of the world. [source]
Colossians 1:25 According to the dispensation of God [κατα την οικονομιαν του τεου]
“According to the economy of God.” An old word from οικονομεω — oikonomeō to be a house steward (οικοσ νεμω — oikosπληρωσαι τον λογον του τεου — nemō) as in Luke 16:2-4; 1 Corinthians 9:17; Ephesians 1:9; Ephesians 3:9. It was by God‘s stewardship that Paul was made a minister of Christ. [source]
1 Thessalonians 2:4 To be entrusted with the gospel [πιστευτηναι το ευαγγελιον]
First aorist passive infinitive of πιστευω — pisteuō common verb for believing, from πιστις — pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person. So we speak (ουτως λαλουμεν — houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. Not as pleasing men Dative case with αρεσκω — areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω — dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
1 Timothy 1:11 Which was committed to my trust [ὃ ἐπιστεύθην ἐγώ]
Or, with which I was intrusted. Comp Titus 1:3; Romans 3:2; 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4. The ἐγώ Iemphatically asserts the authority of Paul against the “teachers of the law” (1 Timothy 1:7). [source]
1 Timothy 1:4 A dispensation [οικονομιαν]
Pauline word (1 Corinthians 9:17; Colossians 1:25; Luke 16:2-4; Ephesians 3:9; 1 Timothy 1:4), Ephesians 1:9 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 To fables [μυτοις]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 Endless [απεραντοις]
Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
2 Timothy 1:12 That which I have committed [τὴν παραθήκην μου]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
Titus 1:7 As God‘s steward [ως τεου οικονομον]
See note on 1 Corinthians 4:1. for Paul‘s idea of the bishop (elder) as God‘s steward (cf. 1 Corinthians 9:17; Colossians 1:25; Ephesians 3:2; 1 Timothy 1:4). Not self-willed (μη αυταδη — mē authadē). Old word (from αυτοσ ηδομαι — autosοργιλον — hēdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. Not soon angry Old adjective from αισχροκερδη — orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον — aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Philemon 1:14 I would do nothing [ουδεν ητελησα ποιησαι]
First aorist active indicative of τελω — thelō I decided, I wished, decision reached (cf. εβουλομην — eboulomēn in Philemon 1:13. Thy goodness (το αγατον σου — to agathon sou). Neuter articular adjective (thy good deed). As of necessity “As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον — alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον — tropon (way, manner) is to be understood with the adjective εκουσιος — hekousios (old word, here alone in N.T.), from εκων — hekōn (1 Corinthians 9:17; Romans 8:20). [source]
Philemon 1:14 As of necessity [ως κατα αναγκην]
“As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον — alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον — tropon (way, manner) is to be understood with the adjective εκουσιος — hekousios (old word, here alone in N.T.), from εκων — hekōn (1 Corinthians 9:17; Romans 8:20). [source]
Philemon 1:14 But of free will [αλλα κατα εκουσιον]
According to what is voluntary (Numbers 15:3). Perhaps τροπον — tropon (way, manner) is to be understood with the adjective εκουσιος — hekousios (old word, here alone in N.T.), from εκων — hekōn (1 Corinthians 9:17; Romans 8:20). [source]

What do the individual words in 1 Corinthians 9:17 mean?

If for willingly this I do a reward I have however unwillingly a stewardship I am entrusted with
εἰ γὰρ ἑκὼν τοῦτο πράσσω μισθὸν ἔχω δὲ ἄκων οἰκονομίαν πεπίστευμαι

ἑκὼν  willingly 
Parse: Adjective, Nominative Masculine Singular
Root: ἑκών  
Sense: unforced, voluntary, willing.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
πράσσω  I  do 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀναπράσσω 
Sense: to exercise, practise, to be busy with, carry on.
μισθὸν  a  reward 
Parse: Noun, Accusative Masculine Singular
Root: μισθός  
Sense: dues paid for work.
ἔχω  I  have 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἄκων  unwillingly 
Parse: Adjective, Nominative Masculine Singular
Root: ἄκων  
Sense: not of one’s own will, unwillingly, against the will.
οἰκονομίαν  a  stewardship 
Parse: Noun, Accusative Feminine Singular
Root: οἰκονομία  
Sense: the management of a household or of household affairs.
πεπίστευμαι  I  am  entrusted  with 
Parse: Verb, Perfect Indicative Middle or Passive, 1st Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.