First Corinthians 9:1-27

Remembering that when Paul wrote this letter by revelation to the church of God living in Corinth at that time, he did not divide it up into chapters and verses as we usually have them divided in most texts of the Bible today which interrupts the thought context, therefore we should understand that what he has just written in "chapter 8" continues here in "chapter 9."

I Corinthians 9:1 and 2:

^9:1I am a freeman, am I not? - (yes.) I am an apostle, am I not? - (yes.) I saw² Jesus our Lord, didn't I? - (yes.) You are my work in (the) Lord, aren't you? - (yes.) ^.2If I am not (considered to be) an apostle to other-people, but indeed I am to you for you are the seal of my apostleship in (the) Lord.

Paul's questions are written in such a manner in the Greek word construction that the answers must be "yes."

I am a freeman, am I not? Yes, you are a freeman (at liberty to do God's will; refer to verse 19 below and I Corinthians 7:22) during your everyday living of life.
I am an apostle, am I not? Yes, you are an apostle (a person sent-forth by Christ Jesus on a specific assignment by the will of God; refer to I Corinthians 1:1).
I saw and continue to see Jesus our Lord, don't I? Yes, you have already seen Jesus our Lord (perceived with your eyes and understood the object-of-sight, Jesus our Lord, in your mind's thoughts) and this truth has not changed. Paul writes "our" and thereby he reminds these holy-people that they all had the same Lord/Master who is the Lord Jesus Christ.
You (emphatically ‘you’) are my work in the Lord, aren't you? Yes, all of us Corinthian holy-people are your work within the Lord – we are the result of your energetic action, your accomplishment or deed done in alignment, harmony and agreement with our Lord Jesus Christ.

If (since it is true that) I am not considered to be an apostle to other-people (in their opinion), but contrary to what others think, indeed I am (presently and actively an apostle) to/for you….

Paul was well-aware that some people did not consider him to be an apostle to/for them at all; however there was no question but that he definitely was an apostle to/for the holy-people in Corinth to whom he is writing this letter. How can this be verified? He tells them: in truth, emphatically you are the seal (the mark of authentication and approval, that-which makes fast, as when using a seal to ensure something is secure, the ratification) of my apostleship - emphatically mine, not anyone else's - in the Lord. These Christians were the authenticity of his mission, office, assigned function of being an apostle within the sphere of action of the Lord - his apostleship being in alignment, harmony and agreement with the Lord Jesus Christ.

[Reference: Acts 9:1-18 and 27, 18:9, 22:1-21, and 26:12-20; I Corinthians 3:6, and 15:8; II Corinthians 3:1-3.]

Verse 3:

^.3My defense to the (people) judging me up is this.

Emphatically my defense (speech in defense, words spoken to others to get away from a difficult situation before a tribunal, etc) to those judging me up (investigating me, making certain judgments, decisions, pronouncing sentences against me because they are examining my behavior and lifestyle carefully) is what I am writing here.

It is sad that some people were judging Paul's apostleship plus his living of everyday life and passing judgment against him. However, Paul knew about this either by word of mouth or by letter(s) written to him or by information revealed to him by God or the Lord Jesus Christ. Now, by revelation, he is writing his defense thereby giving all who read this letter the opportunity to learn and to view Paul from God's point of view instead of from the fleshly and worldly viewpoint.

Verses 4-7:

^.4We do not not have authority to eat and to drink, do we? - (no.) ^.5We do not not have authority to lead-around a sister woman as also the remaining apostles and the brothers of the Lord and Cephas, do we? - (no.) ^.6Or, only I and Barnabas, do we not have authority not to work? ^.7Who serves-as-a-soldier with (his) own rations at-some-time? Who plants a vineyard and does not eat out-from its fruit? Or who shepherds a flock and does not eat out-from the milk of the flock?

Paul continues with "we" because he is now including Barnabas who was traveling with him. It was regarding both of these men that God Who is Holy Spirit had previously said, "You must separate indeed to Me Barnabas and Saul into the work which I called them towards-Myself and continue called-towards-Myself" (Acts 13:2). Also, by using double-negatives in his first two questions, Paul gives great emphasis to them, plus the Greek word construction of the questions must receive the answer of "no."

We do not not have authority to eat and to drink, do we? No - most definitely, you have authoritative power (the right) to eat and to drink what is available to you to eat and to drink in alignment with God's Word.
We do not not have authority to lead-around a sister woman as also the remaining apostles and the brothers of the Lord and Cephas, do we? No - most definitely, you have authoritative power (the right) to go-about in company with a sister woman (a female holy-person, a Christian woman who is either a helper, or espoused to be married, or who is already married, a wife of one of you) even as the rest of the apostles and the brothers of the Lord Jesus Christ (such as James and Jude, the biological half-brothers of Jesus because of having the same mother, Mary) and Cephas (another name for Peter, the apostle).
Or, only emphatically I and Barnabas, do we not have authority not to work? No – most definitely both of you have authority not to work (to refrain from secular work) expecting to receive financial and physical support from other holy-people during the period of time that you are carrying-out what God and/or the Lord Jesus Christ ask you to do.
Who serves-as-a-soldier with his own rations at-some-time (for example: what person at any time puts himself in service soldiering during a battle or war supplying his own earned-payments, his own corresponding-rations)? Hired Roman soldiers were paid for their service partly with rations of meat or fruit, etc. But no answer is written to this question because it would not make sense for a soldier to provide his own expenses when soldiering for another person or nation.
Who plants a vineyard and does not eat out-from its fruit (from the fruit that it produces)? Of course the person who plants a vineyard ought to eat of its fruit and be allowed to do so by others.
Or who shepherds a flock (takes-care of and protects - exercises the whole office of a shepherd, pastor, which involves not only feeding the flock with food but also the leading and guiding and guarding, etc) and does not eat out-from (consume and live-upon) the milk of the flock (produced by these animals)? Of course a person shepherding a flock ought to do this and be allowed to do so by others.

[Reference: Proverbs 27:18; Matthew 8:14, and 12:46; Luke 3:14, and 10:7-9; John 1:42, and 7:3-10; Acts 13:1-4; II Thessalonians 3:8 and 9.]

Verses 8-10:

^.8I do not say (these-things) according to man, do I? – (no) – or also the law says these-things, doesn’t it? – (yes) – ^.9for in the law it was written², "You will not muzzle the ox threshing." It is not a concern to God of the oxen, is it? – (no) – ^.10or does it altogether say (this) because-of us? For because-of us it was written that the (person) plowing owes-it to plow on hope and the (person) threshing on hope of to share.

Paul again asks a question which must receive the answer of "no": I am not laying-out what I am writing here for you in accordance with manly-thinking (which is the fleshly viewpoint), am I? No. And to prove the truth of what he is writing, he asks another question which must receive the answer of "yes": even the law (which God gave to the children of Israel recorded in the old covenant writings) says these-things, doesn’t it? Yes, it does. In truth, it is written in the law that you (singular, individual) will not muzzle the ox (fasten or put a cover over the mouth of the ox to prevent its mouth opening to eat) while it is threshing (being driven around in a circle in order to thresh or beat the grain) for you. This is a reference to what is written in the Book of Deuteronomy chapter 25.

Deuteronomy 25:4:

Thou shalt not muzzle the ox when he treadeth out the corn.

God's people were to make sure that they did not cause the ox which is treading out grain for them to be unable to partake of what it is treading out. The animal must be allowed to share by eating the amount of grain which it needs as food for sustenance while obeying and carrying out its master's will.

Paul next asks another question which must receive the answer of "no" according to the Greek structure: it is not a concern (an object of thought) for/to God regarding the oxen, is it? No. Or, for consideration, has this been entirely revealed by God and written-down as part of His written Word on account of us, those who are presently carrying-out an assignment for God? Here Paul writes the answer so that there should be no doubt about it: it was written on account of us (myself and Barnabas, and the other holy-people carrying-out their specific missions) and this truth has not changed, for the objective cause that the person who is plowing ought to plow resting or based upon hope, and the person who is threshing ought to thresh resting or based upon hope. Hope of what? Of sharing (partaking) while he is working, whether the work is plowing or threshing – just like the oxen are to be allowed to eat the grain while they are threshing for their master.

The hope (expectation of something to come to pass at a future time) that a person who is currently doing God's will during a specific mission should expect while working is the definite hope of sharing or partaking in association with their work – right now during the time that they are carrying-out God's will. Paul and Barnabas were not to do-without or to lack of anything which they needed for their sustenance as they worked for/with God and the Lord Jesus Christ.

Whatever different kinds of work that God and/or the Lord Jesus Christ gives any holy-person to carry-out, then this person is obligated, and should be allowed by other members of the church, to share the object of their work for his/her sustenance and well-being as he/she continues performing that work.

[Reference: Romans 15:4; I Timothy 5:17 and 18.]

I Corinthians 9:11 and 12:

^.11If we sowed spiritual-things to you, (is it) great if we will harvest your fleshly-things? ^.12Since other-people share of your authority, (should) not rather we? But we did not use this authority, but we protectively-cover all-things in order that we may not give some obstruction to the good-message of Christ.

If emphatically we (Barnabas and I) sowed as seed the things pertaining to spirit (which includes God Himself Who is Holy Spirit, and the resurrected Christ who now has his spiritual body, and the gift of holy spirit) to/in/for you Corinthian holy-people, is it great (large in magnitude, measure, number, cost, estimation) if emphatically we will harvest (gather-in the harvest, reap) your things pertaining to flesh (physical and material items required for sustenance or maintenance during the everyday living of life)?

Paul and Barnabas had sown spiritual things to the Corinthian church, therefore is it such a big deal if they harvested from them their fleshly-things such as food, clothes, housing when they are in that area, money for when they need to travel to a different area, etc? Surely the answer ought to be, "You ought to take from our harvest of those things we now have in the flesh category because of your help to us in the spirit category, and we willingly give you the sustenance you may need to carry out the work you are continuing to do with/for God and our Lord Jesus Christ in service to benefit us."

If (since it is a reality that) other people presently and actively share of your authority (they partake in association with what you have authoritative power over, i.e., your harvest in the fleshy/physical realm, your money, food, property, etc), don't you think that Barnabas and I more-so ought to share of your authority? Surely the answer ought to be, "Yes, you both are definitely entitled to share of all these things which we have authority over (our belongings with-which we can do what we please) even more and more than anyone else because of all you do with/for God and our Lord Jesus Christ in service to benefit us."

But contrary to sharing your authority (what you have authority over, your material belongings), we did not use it (Barnabas nor I exercised this right for our own purposes or as a means to sustain or maintain ourselves), but instead we protectively-cover all things (we shelter, keep or fend off anything which may hurt you, as the roof of a house protectively-covers the inside of that house which is concealed by the roof, thereby sustaining and supporting all the things both in the flesh and in the spirit categories relating to you Corinthian holy-people) for the purpose and result that we would not give any obstruction to (so that we wouldn’t cut-in, thwart) the good-message (gospel) pertaining-to Christ.

Paul and Barnabas did not want to be the cause of blocking or impeding the good-message of Christ when teaching the Corinthians so that the people could concentrate on what they were being taught and learn as much as it was possible for them to understand, instead of there being a potential distraction for their minds away-from the good-message.

[Reference: Romans 15:27; I Corinthians 12:1; II Thessalonians 3:7-9.]

Verses 13-15(a):

^.13You knew² that the (people) working the sacred-things eat from the temple, the (people) attending to the sacrificial-altar distribute-together with the sacrificial-altar, don't you? – (yes) – ^.14thus also the Lord throughly-arranged for the (people) messaging the good-message to live from the good-message; ^.15(a)but I did not use² not-one of these-things.

You Corinthian holy-people knew and you still know (perceive, having already been taught this truth) that the people who do the work of the sacred services (the work which is consecrated and devoted to the only true God) pertaining to the temple eat (to maintain physical life) out-from those things which are taken into the temple; and the people who attend (apply themselves as sitting beside or near) to the sacrificial-altar (the altar on-which sacrifices are offered to God according to His instructions) distribute (divide or part into different parts, impart or apportion) among themselves the food which is offered on the sacrificial-altar, don’t you? According to the Greek construction of this question, the answer ought to be: "Yes, we know this.”

The word “sacred” comes from the same root word that gives us the words: temple, priest, Jerusalem, temple utensils and services and areas and all belonging to God. Paul was reminding the Corinthian church of how during the old covenant times God made provision for His servants in the temple to be given food to eat, shelter, etc, because their lives were dedicated to ministering to God's people. They were doing what God wanted them to do, and the people who worked in the fields with the animals, or planted, or reaped their own harvest were doing what God wanted them to do also; and then all of them were to partake of each other's work and help each other as they all carried-out God's will.

In the manner in which God had made provision for all of His people during the old covenant times, the Lord has also arranged through-and-through (put fully in order) that the people who are bringing the message consisting of the good-message (the gospel, the only message which is good or well which is what God has given mankind to believe regarding Himself and His son, the Lord Jesus Christ) down or home to other people, ought to live (to have life in all of its fullness) out-from the good-message during this present age of God's grace (which began on the day of Pentecost recorded in Acts chapter 2). Paul and every person who messages the good-message of Christ should be taken-care of by the other holy-people.

But next, Paul makes it clear to the Corinthian holy-people that he himself has not and still does not use any of these availabilities and privileges which God and the Lord Jesus Christ have entitled him to use (because he messages the good-message) for his personal purposes or as a means to sustain or maintain himself.

[Reference: Leviticus 6:14-17, and 26; Numbers 18:8-31; Deuteronomy 18:1-8; Luke 10:7; Acts 18:3; Galatians 6:6.]

Verses 15(b)-17:

^.15(b)But I did not write these-things in order that thus it may become in me, for (it is) beautiful to me rather to die than – not-one-person will empty my boast, ^.16for if-ever I may good-message it is not a boast to me for a constraint is laid-on me, for it is woe to me if-ever I may not good-message, ^.17for if I practice this willingly I have a compensation, but if unwillingly – I was trusted-with² a stewardship.

Even though Paul writes these things pertaining to how the men/women who are carrying-out God's will messaging the good-message ought to be taken-care of by other holy-people, he writes: but I did not write these things for the purpose and result that in this manner it would come to pass in me (by my being the instrumental-agent for it becoming this way). He is making sure that they do not think that he is writing this suggesting that they begin giving him all kinds of provisions now, or so that they would feel obliged to give him things, or that they would feel guilty for not having given him sustenance before this time. They were not to base their giving and receiving, their whole living, on guilt or feeling obligated to any man or because it would "look good" - that would only be lying, using a disguise and it may result in corruption, bribery, egotism, boasting, etc, among themselves.

In truth, it is beautiful (there is a manifested decorous, harmonious and acceptable goodness) to/for/with me rather (more-so) to die than.... By revelation, Paul does not finish this sentence. Instead of continuing that train of thought, he writes: no-one will empty my subject or theme for boasting (speaking loudly so others can hear what is said). Not one person will make his boast empty of contents, vain or void. Even though the Lord has throughly-arranged for those who are messaging the good-message to live from the good-message, and Paul is one who messages the good-message, he has not used and still does not use any of these-things which he has just written about above for his own personal advantage. As we continue reading we will learn more about this.

For if it should happen at any time that I would good-message (preach the gospel, bring the good-message home to people, evangelize) it is not a subject or theme of boasting to/for/with me (the actual action of good-messaging is not my boast) – why not? – for a constraint (a necessity or need arising from the force or entreaty of the circumstance or situation) is laid or lies upon me should I not good-message for it is woe (regret, misery, distress) to/for/with me if-ever I may not good-message…. Paul has already written in this letter that he is called, an apostle of Christ Jesus by means of the intention of God – he has been given a specific mission or assignment to carry-out.

For if I practice this willingly (if I voluntarily, making my own free-will decision to be in agreement with what God and the Lord Jesus Christ ask me to habitually do being in the process of accomplishing my assignment) I have a compensation (the wage that is due to me), but if unwillingly (if I practice this against my will, not voluntarily, reluctantly).... Again by revelation, Paul does not finish this sentence. Instead of continuing with this train of thought, he writes: I was trusted-with and continue trusted-with a stewardship.

The Greek verb translated as "trusted-with" comes from the root-word pisteuo which means "to believe, to have faith, to trust" – but when it is in the passive form of the verb with accusative, as it is in this context, it has the meaning that the recipient of what is given is being believed-in by the giver that he is willing and capable of taking-care-of and fulfilling all that is involved pertaining to that-which is given to him. The recipient is entrusted with what is given to him by the giver. God and the Lord Jesus Christ entrusted Paul with the good-message (the gospel, God's Word regarding God Himself and the Lord Jesus Christ) - what a great privilege and responsibility had been entrusted to him!

Paul is trusted-with a stewardship, a duty of house-management, part of the administration of God's household-matters which is to believe and carry-out what God and/or the Lord Jesus Christ instructs him to do. God's household affairs include teaching, instructing, caring-for, protecting, nourishing, and helping God's children.

[Reference: Jeremiah 20:9; Luke 17:9 and 10; Acts 9:1-20; I Corinthians 3:6-14; II Corinthians 9:6 and 7, and 11:10; Ephesians 3:2; Colossians 1:25-29.]

Verse 18:

^.18Therefore what is the compensation to me? In order that good-messaging I may put the good-message without-expense with-a-view not to abuse my authority in the good-message;

Following on logically from what I have just written, what is the compensation to/for me (what wage do I receive)? It is for the purpose and result that while I am preaching the gospel of God's Word I may put (I would place, set) this good-message without-expense (free-of-charge, without-cost to the people to whom I speak).

Paul was so thankful for the privilege of being allowed to good-message that he considered being able to put the good-message without-expense to others to be his compensation. Paul did not charge other people for him to carry-out his apostleship towards them – he was not doing it for the money! They did not have to spend anything in order to hear the good-message which Paul made-known. Why would Paul do this? He writes: for the purpose of not abusing (over-using) my authoritative-power in the good-message. Paul's purpose was not to abuse the rights and/or privileges which he had authority to exercise within (inside the sphere of action of) the good-message with-which he was trusted.

[Reference: II Corinthians 11:7.]

Verses 19-23:

^.19for being free from all-people I enslaved myself to all-people in order that I may gain more-people, ^.20and I became to the Judeans as a Judean in order that I may gain Judeans, to the (people) under law as under law - myself not being under law - in order that I may gain the (people) under law, ^.21to the lawless-people as a lawless-person - not being lawless of God but in-law of Christ - in order that I may gain the lawless-people, ^.22I became weak to the weak-people in order that I may gain the weak-people; to all-people I became² all-things in order that I may altogether save some-people; ^.23but I do all-things because-of the good-message in order that I may become a sharer-in-common-together of it.

In truth, I am being free (a freeman being at liberty) from the authority of everybody, I brought myself into bondage (I made a slave of myself) to everybody for the purpose and result that I would gain (derive or acquire the profit, benefit or advantage) of a lot of people (the majority). Paul wanted people to believe the good-message that he was apostled to tell them, not what he read on the daily gazette, or what he saw and heard on the television, or surfed on the internet, or the latest e-mailing system! He brought the good-message to people to believe what God has given mankind to believe regarding Himself and His son, the Lord Jesus Christ, and thus receive God's gift of holy spirit by means of the Lord Jesus Christ becoming children of God - holy-people.

Paul did not lord himself over everybody, but instead he put himself in their shoes. He writes:

I caused myself to become in-comparison-to a Judean person to/for/with the Judean people for the purpose and result that I may gain more Judean people;
to/for/with the people who consider themselves to be legally subject to the law of Moses (the old covenant) I caused myself to become in-comparison-to being legally subject to it – (then Paul explains to the readers of this letter) myself definitely not being legally subject to the law of Moses – for the result and purpose that I would gain the people who considered themselves to be legally subject to the law of Moses;
to/for/with the people who consider themselves to be without the law of Moses (not needing to obey it, those who do not abide by that law, being in violation-of, non-observance or transgression of the law, in this context referring to Gentiles), I caused myself to become in-comparison-to the lawless people – (then again Paul explains) I am not being lawless pertaining-to God (what He says and has divided-out to be in use among people as we live our everyday lives), but I am within (inside the sphere of action of) Christ's law (refer to Romans 8:2) – for the purpose and result that I would gain the lawless-people;
to/for/with the people who are weak (without-strength, feeble as regards how they ought to behave during the everyday living of their lives), I caused myself to become weak for the purpose and result that I would gain the weak people.

Paul sums it up by writing: I became and continue to be all that is required of me for the purpose and result that I would entirely save some of the people (those who believe the good-message become saved receiving holy spirit-life), but I presently and actively do all these things on account of the good-message for the purpose and result that I would cause myself to be a sharer in common together of it (be a joint-partaker of/with/in the same-thing, co-sharer, having participation, communion, partnership sharing together with what would be common to both parties, which in this case is in conjunction with others of the good-message).

Paul wanted to share in common together with others of everything that the good-message makes available to mankind. He was not being deceptive towards these people, but he was teaching them from their level of thinking and understanding so that he could raise them up to the level of the good-message, raise them up in their thinking and understanding giving them the opportunity to believe what God says and receive all the blessing that is now available from God by means of the Lord Jesus Christ.

[Reference: Matthew 20:25-28; Romans 8:1-4, and 10:8-13; I Corinthians 10:32 and 33; Galatians 5:13.]

Verses 24-27:

^.24You knew² that the (people) running in a stadium all-people indeed run but one-person receives the prize, don't you? – (yes) – thus you must run in order that you may take-hold-of (your prize); ^.25but every-person, the (person) contesting, exercises-self-control-over all-things, therefore indeed those-people (do this) in order that they may receive a corruptible crown, but we an incorruptible; ^.26thus so-now I run as not unclear, thus I fist-fight as not skinning air, ^.27but I beat my body and I lead (it) as-a-slave lest-somehow having heralded-forth to other-people I myself may become unapproved.

Paul continues teaching the Corinthian holy-people by using an illustration which they are familiar with and would therefore help them to understand and thus encourage them to also do their best to behave as God would like them to behave while they await Christ's coming to gather all of God's children together with him.

You know (perceive) that all of the runners who are running (hastening, hurrying, quickly-moving while racing) in a stadium (a public race-course where the standard of measure was a distance of 600 Greek feet), indeed all of them run (in the race to get to the finish-line where that particular race is completed), but even though they all run, only one of these runners receives the prize (one individual takes-hold of the garland which is only awarded to the victor of that race), don’t you? The answer to this question must be, “Yes, we know this.”

It is in this manner that you must run during the everyday living of your lives for the purpose and result that you (all of you - not only one) would take-hold of your prize (in the active sense of receiving in a downward motion seizing or overtaking the object suddenly which is presented to you by another, which will be the prize to be awarded to everyone who runs in this race).

Paul is speaking to them as if he were their trainer in an athletics contest, and this figurative imagery would communicate very effectively with the Corinthian church because these kinds of competitions were being practiced frequently in those days. Also, in verse 25 the verb “contesting” means being in a place of contest where there are two opposing parties conflicting against each other in order to be the one to gain the prize at the end of the contest. The usage of athletic terminology draws attention to holy-people and the truth of being together moving in the direction of the same objective, being on the same team in the same contest, not a different one or on a different team.

Every person who is contesting exercises self-control (he is strong within himself, has mastery or dominion over himself, exerts inner force, effects power and exercises strength in himself) over all-things concerning himself in all categories. Following on logically, indeed those people (who are contesting in a physical running race in a stadium and who exercise self-control over all-things) do this for the purpose and result that they would receive/take a corruptible crown (a garland which was given as the prize to the sole winner of the race but which was capable of decaying). Those runners train for a long time before the actual race begins getting themselves to the place of being in tip-top physical condition and they continue to exercise self-control during the race in order to be the one who wins the prize.

But we (all of us holy-people who are contesting in our race of living our lives in accordance with God's Word) exercise self-control over all-things for the purpose and result that we would receive/take an incorruptible crown. We continue training and running throughout our lives exercising strength, mastery or dominion and exerting force over all things regarding ourselves in all categories getting ourselves to the place of being in tip-top condition so that each one of us runs the best that is available for each one of us to run. When our Lord Jesus Christ comes to gather us all together with him we all receive a crown which is not capable of decaying. This crown cannot be taken-away from us nor can it be destroyed. The prize which will be given to all of us holy-people who presently and actively run our everyday lives according to what God says is an incorruptible crown.

Next Paul teaches by making himself an example which the Corinthian holy-people can imitate. He writes: so now it is in this manner that emphatically I run during the everyday living of my life in-comparison-to not being unclear (uncertain, irresolute, without a goal or object). It is in this manner that I fist-fight (box) in-comparison-to not skinning the air (as taking skin off the air by beating it, lashing the air as shadowboxing which is boxing with an imaginary opponent and thus not hitting the real opponent, the mark to be aimed-at, but actually missing when throwing the punch).

But contrary to being uncertain or skinning the air, I beat my fleshy body (strike or hit it black and blue like giving it a black-eye forcing it into subjection) and I lead/bring my body making it my slave, so that in no way or by any means after I have heralded-forth (proclaimed) the good-message to other-people I myself would become unapproved (not passing the test when examined and thus disapproved because I did not run as I ought to run in accordance with the good-message which I myself herald-forth).

Paul did not want to be rejected from receiving the prize of the incorruptible crown just like the herald who summon the competitors but who does not take-part in the contest with them and therefore cannot win the prize of the corruptible crown himself! Paul did all that he could with his whole being (his holy spirit-life, his soul/breath life, and his fleshy body) so that he would not fall behind from being the best that he could be for God and the Lord Jesus Christ during the everyday living of his life.

[Reference: Luke 13:24, and 18:5; I Corinthians 14:8; Galatians 5:7; Philippians 2:16, and 3:13-16; Colossians 1:29, and 4:12; II Timothy 2:5, and 4:7 and 8; Hebrews 12:1-4; I Peter 1:3-5; II Peter 1:4-6. Note: verbs with a superscript 2 (²) immediately following them indicate the "perfect" tense - details are provided in the "Relevant Notes" link of this study.]

I Corinthians Chapter 10