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1 Cor. 9:1 - NIV, NAB - in Tertullian Against Praxeas

? "[182]

1 Cor. 9:1 - NIV, NAB - in Tertullian On Monogamy

-shall we therefore so interpret Paul as if he demonstrates the apostles to have had wives?[66]

1 Cor. 9:1 - NIV, NAB - in Tertullian On Modesty

And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? "[140]

1 Cor. 9:5 - NIV, NAB - in Clement of Alexandria Stromata Book III

Dicit itaque in quadam epistola: "Non habemus potestatem sororem uxorem circumducendi, sicut et reliqui apostoli? "[74]

1 Cor. 9:5 - NIV, NAB - in Tertullian On Exhortation to Chastity

Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them[42]

1 Cor. 9:6 - NIV, NAB - in Tertullian On Modesty

For there is extant withal an Epistle to the Hebrews under the name of Barnabas-a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working? "[255]

1 Cor. 9:7 - NIV, NAB - in Tertullian Against Marcion Book V

he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.[321]

1 Cor. 9:8 - NIV, NAB - in Origen Against Celsus Book II

Doth God care for oxen? or saith He it altogether for our sakes? for for our sakes it was written," and so on?[9]

1 Cor. 9:9 - NIV, NAB - in Tertullian An Answer to the Jews

But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land.[54]

1 Cor. 9:9 - NIV, NAB - in Tertullian Against Marcion Book III

interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;[62]

1 Cor. 9:9 - NIV, NAB - in Tertullian Against Marcion Book V

What was the use, however, of adducing the Creator's, which he was destroying? It was vain to do so; for his god had no such authority! (The apostle) says: "Thou shalt not muzzle the ox that treadeth out the corn,"[323]

1 Cor. 9:9 - NIV, NAB - in Origen de Principiis Book II

Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking of the fruits."[46]

1 Cor. 9:9 - NIV, NAB - in Origen Against Celsus Book IV

Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking."[230]

1 Cor. 9:9 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

may suffice him for all cases? Moreover, it is in perfect harmony with these sayings that Paul speaks, when he interprets to the following intent certain things written in the law: "Thou shalt not muzzle the mouth of the ox that tread-eth out the corn. Doth God take care for oxen? Or saith He it altogether for our sakes? "[172]

1 Cor. 9:9 - NIV, NAB - in Constitutions of the Holy Apostles Book II

Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "Thou shalt not muzzle the mouth of the ox which treadeth out the corn; "[133]

1 Cor. 9:10 - NIV, NAB - in Tertullian Against Marcion Book II

to the refreshment[220]

1 Cor. 9:10 - NIV, NAB - in Origen Commentary on Matthew Book XII

Now the law dies to him who has gone up to the condition of blessedness, and no longer lives under the law, but acts like to Christ, who, though He became under law for the sake of those under law, that He might gain those under law,[23]

1 Cor. 9:13 - NIV, NAB - in Tertullian Against Marcion Book V

When he teaches that every man ought to live of his own industry,[320]

1 Cor. 9:14 - NIV, NAB - in Clement of Alexandria The Instructor Book II

I gain the man by a little self-restraint. "Have we not power to eat and to drink? "[29]

1 Cor. 9:15 - NIV, NAB - in Tertullian Against Marcion Book V

Of this he boasted, and suffered no man to rob him of such glory[327]

1 Cor. 9:15 - NIV, NAB - in Tertullian On Modesty

With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty."[141]

1 Cor. 9:16 - NIV, NAB - in Tertullian An Answer to the Jews

And so there is incumbent on us a necessity[89]

1 Cor. 9:19 - NIV, NAB - in Clement of Alexandria Stromata Book IV

"For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all. And every one that striveth for mastery is temperate in all things."[136]

1 Cor. 9:19 - NIV, NAB - in Clement of Alexandria Stromata Book VI

For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more cam ally, knowing right well that circumcision does not justify; for he professed that "all things were for all" by conformity, preserving those of the dogmas that were essential, "that he might gain all."[237]

1 Cor. 9:19 - NIV, NAB - in Clement of Alexandria Stromata Book VI

And Daniel, under the king of the Persians, wore "the chain,"[238]

1 Cor. 9:19 - NIV, NAB - in Clement of Alexandria Stromata Book VII

But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, "accommodating himself to the Jews, became a Jew that he might gain all."[81]

1 Cor. 9:19 - NIV, NAB - in Tertullian On Idolatry

Now by this time, you who argue about "Joseph" and "Daniel," know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none,[141]

1 Cor. 9:19 - NIV, NAB - in Tertullian On Fasting

,[93]

1 Cor. 9:19 - NIV, NAB - in Origen Commentary on Matthew Book XII

to be free from all, but to bring himself under bondage to all those below that He might gain the more of them.[258]

1 Cor. 9:20 - NIV, NAB - in Clement of Alexandria Stromata Book I

"For not only for the Hebrews and those that are under the law," according to the apostle, "is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all."[37]

1 Cor. 9:20 - NIV, NAB - in Clement of Alexandria Stromata Book I

Also in the Epistle to the Colossians he writes, "Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ."[38]

1 Cor. 9:20 - NIV, NAB - in Clement of Alexandria Stromata Book I

Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition.[39]

1 Cor. 9:20 - NIV, NAB - in Clement of Alexandria Stromata Book I

, that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence.[40]

1 Cor. 9:20 - NIV, NAB - in Tertullian The Prescription Against Heretics

doctrine into suspicion, I will put in a defence, as it were, for Peter, to the effect that even Paul said that he was "made all things to all men-to the Jews a Jew," to those who were not Jews as one who was not a Jew-"that he might gain all."[258]

1 Cor. 9:20 - NIV, NAB - in Tertullian Against Marcion Book V

Their truth may be inferred from their agreement with the apostle's own profession, how "to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law,"-and so here with respect to those who come in secretly,-"and lastly, how he became all things to all men, that he might gain all."[100]

1 Cor. 9:20 - NIV, NAB - in Origen Commentary on John Book X

is a different Paul from him who says. Of such an one I will glory, but of myself I will not glory. If he becomes[15]

1 Cor. 9:20 - NIV, NAB - in Origen Commentary on Matthew Book XI

who in suffering for men "became a curse for us." But just as fittingly Paul became a Jew to the Jews that he might gain Jews,[70]

1 Cor. 9:22 - NIV, NAB - in Clement of Alexandria Stromata Book V

Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For "I became all things to all men, that I might gain all men."[50]

1 Cor. 9:22 - NIV, NAB - in Tertullian On Idolatry

No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all,"[105]

1 Cor. 9:22 - NIV, NAB - in Tertullian Against Marcion Book IV

from respect of persons. And yet as Paul himself "became all things to all men,"[76]

1 Cor. 9:22 - NIV, NAB - in Tertullian On Monogamy

But so did circumstances require him to "become all things to all, in order to gain all; "[100]

1 Cor. 9:22 - NIV, NAB - in Cyprian Epistle LI

And again: "To the weak I became as weak, that I might gain the weak."[20]

1 Cor. 9:24 - NIV, NAB - in Irenaeus Against Heresies Book IV

But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway."[617]

1 Cor. 9:24 - NIV, NAB - in Cyprian Epistle VIII

"Do ye not know," says he, "that they which run in a race, run all indeed, but one receiveth the prize? So run that ye may obtain." "Now they do it that they may receive a corruptible crown, but we an incorruptible."[8]

1 Cor. 9:24 - NIV, NAB - in Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

And they, indeed, that they may receive a corruptible crown; but ye an incorruptible."[59]

1 Cor. 9:24 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

In the first Epistle of Paul to the Corinthians: "Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible."[547]

1 Cor. 9:24 - NIV, NAB - in Pseudo-Cyprian On the Glory of Martyrdom

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain."[26]

1 Cor. 9:25 - NIV, NAB - in Tertullian Ad Martyras

They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. "And they," says the apostle, "that they may obtain a corruptible crown."[6]

1 Cor. 9:25 - NIV, NAB - in Epistle of Theonas to Lucianus

Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery[11]

1 Cor. 9:26 - NIV, NAB - in Origen Against Celsus Book VII

And each of us runs "not as uncertain," and he so fights with evil "not as one beating the air,"[136]

1 Cor. 9:27 - NIV, NAB - in Clement of Alexandria Stromata Book III

Et ideo Paulus quoque: "Corpus meum," inquit, "castigo, et in servitutem redigo; quoniam qui certat, omnia continet," hoc est, in omnibus continet, non ab omnibus abstinens, sed continenter utens iis, quae utenda judicavit, "illi quidera ut corruptibilem coronam accipiant; nos autem ut incorruptibilem,"[200]

1 Cor. 9:27 - NIV, NAB - in Tertullian On Fasting

Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old,"[62]

1 Cor. 9:27 - NIV, NAB - in Origen Against Celsus Book V

We, however, when we do abstain, do so because "we keep under our body, and bring it into subjection,"[168]

1 Cor. 9:27 - NIV, NAB - in The First Epistle of Clement Concerning Virginity

He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify, the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that tie may "not be cast away,"[81]

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