New Life Bible Fellowship Church
7/12/2026

      • Psalm 33:1–3KJV1900

  • I Will Sing of My Redeemer
  • Blessed Assurance

      • Proverbs 27:1–14KJV1900

  • Introduction:

    We have been tracing Paul's argument about surrendered rights. In chapter 8, he established the principle: knowledge puffs up, but love builds up. The Corinthians' freedom to eat idol food must be limited by love for weaker brothers. In verses 1-18 of chapter 9, Paul offered himself as the supreme example: he has legitimate apostolic rights—to financial support, to a traveling wife, to freedom from manual labor—and he used none of them. His reward is preaching the gospel free of charge.
    Now Paul explains why he lives this way. It is not mere personal preference or stubborn independence. It is missionary strategy shaped by the cross.
    "Though I am free from all, I have made myself a servant to all, that I might win more of them."
    Free from all. Servant to all. This is the paradox of gospel ministry. Paul's freedom is real—he is not under human obligation. But he uses his freedom to enslave himself to others for their salvation.
    This is no casual Christianity. This is not "I'll serve when convenient" or "I'll sacrifice when comfortable." This is total commitment—athletic intensity applied to eternal purposes.
    Today we hear Paul's missionary manifesto and his call to disciplined living. He models what he asks of the Corinthians: surrendered rights, flexible methods, unwavering commitment—All Things to All People for the sake of the gospel.
    Let's open our Bibles to 1 Corinthians 9:19.

    Text: 1 Corinthians 9:19-27

    1 Corinthians 9:19–27 ESV
    19 For though I am free from all, I have made myself a servant to all, that I might win more of them. 20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. 21 To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. 22 To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. 23 I do it all for the sake of the gospel, that I may share with them in its blessings. 24 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26 So I do not run aimlessly; I do not box as one beating the air. 27 But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.

    Main Idea: Since we are called to preach the gospel to different audiences while maintaining gospel integrity, we must exercise rigorous self-discipline for an imperishable crown.

    Background:

    1. The Flow of Paul's Argument

    This passage completes Paul's extended example of surrendered rights (9:1-27) and prepares for his warning about idolatry (10:1-22).

    2. "All Things to All People" in Context

    Paul's famous phrase has often been ripped from context and misapplied. Understanding its setting is essential.

    3. The Groups Paul Mentions

    Paul identifies several groups to whom he adapted:
    Jews (v. 20a) - Paul was ethnically Jewish. When among Jews, he lived as a Jew—observing Jewish customs, attending synagogues, even circumcising Timothy (Acts 16:3). He did this not because Torah observance was required for salvation but because it removed barriers to Jewish evangelism.
    Those Under the Law (v. 20b) - This overlaps with "Jews" but may also include Gentile God-fearers who observed the law. Paul could operate within Torah structures when necessary, though he himself was not "under the law" as a means of righteousness.
    Those Outside the Law (v. 21) - Gentiles who had no connection to Torah. When among them, Paul did not impose Jewish customs. He ate with Gentiles, did not require circumcision (Galatians 2:3), and contextualized the gospel for pagan audiences (Acts 17:22-31).
    The Weak (v. 22) - This connects directly to chapter 8. The "weak" are those with sensitive consciences about idol food. Paul accommodated their scruples rather than flaunting his freedom.

    4. The Athletic Imagery (vv. 24-27)

    Paul shifts to athletic metaphors—running and boxing. This imagery would resonate powerfully in Corinth.
    The Isthmian Games - Corinth hosted the Isthmian Games, one of the four great Panhellenic athletic festivals (along with Olympia, Delphi, and Nemea). Held every two years, these games drew competitors and spectators from across the Greek world. Events included foot races, wrestling, boxing, the pentathlon, and chariot racing. The Corinthians knew athletic competition intimately—the training, the discipline, the prize.
    The Perishable Wreath - Winners at the Isthmian Games received a wreath—originally of pine, later of dried celery. Unlike the olive wreath at Olympia, the Isthmian crown was notably perishable. Paul's contrast between the "perishable wreath" and the "imperishable" crown would strike home.
    Athletic Training - Ancient athletes trained intensively. The term ἐγκρατεύομαι (enkrateuomai, "to exercise self-control") was technical vocabulary for athletic discipline. Athletes abstained from various pleasures, followed strict diets, and submitted to rigorous training regimens.
    Paul applies this intensity to Christian living. If athletes discipline themselves for a fading wreath, how much more should believers discipline themselves for eternal reward?

    5. "Disqualified" (ἀδόκιμος, adokimos)

    Paul's concern about being "disqualified" (v. 27) has generated debate.
    The Term - ἀδόκιμος means "failing to meet the standard," "rejected after testing," or "disqualified." In athletic contexts, it could refer to someone barred from competition for breaking rules.
    The context suggests Paul takes seriously the possibility of failure. This is not theoretical musing but real concern. Whatever the precise nature of disqualification, Paul guards against it through discipline.

    6. Connection to Chapter 10

    Paul's warning about disqualification leads directly into chapter 10, where he cites Israel's wilderness failures. The Israelites all experienced God's deliverance but "with most of them God was not pleased, for they were overthrown in the wilderness" (10:5). They serve as examples and warnings (10:6, 11).
    The point: privilege does not guarantee perseverance. Israel had spiritual advantages yet fell. The Corinthians have spiritual advantages yet must beware. Even Paul disciplines himself lest he be disqualified.
    So this morning we will be looking at all this with just two main points, Slavery for Freedom's Sake (vv. 19-23), and Discipline for Victory's Sake (vv. 24-27)

    I. Slavery for Freedom's Sake (vv. 19-23)

    We will see here Paul’s strategy for missions…
    19 For though I am free from all, I have made myself a servant to all, that I might win more of them.
    For though I am free from all
    For (explanatory conjunction) - Paul is about to dive deeper in explanation from where he left off in verse 18…
    1 Corinthians 9:18 ESV
    18 What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.
    ἐλεύθερος (eleutheros) — "Free" - Paul's freedom is real and comprehensive. He is free from human obligation, free from dependence on others, free from cultural constraints. This echoes verse 1: "Am I not free?"
    ἐκ πάντων (ek pantōn) — "From all" - Paul is free from all people. No one owns him. No patron controls him. No cultural group can claim him as exclusively theirs.
    I have made myself a servant to all
    δουλόω (douloō) — "To enslave / To make a slave" - This is a shocking verb. Paul voluntarily enslaved himself. The aorist suggests a decisive act: at some point, Paul chose slavery.
    ἐμαυτόν (emauton) — "Myself" - The reflexive pronoun emphasizes that Paul did this to himself. No one forced him. Free from all, he chose to serve all.
    The Paradox - Free from all → Slave to all. This is the pattern of the cross: Christ, though equal with God, emptied Himself and took the form of a slave (Philippians 2:6–7 “6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men.” ). Paul imitates his Lord.
    that I might win more of them - His purpose
    κερδαίνω (kerdainō) — "To gain / To win / To profit" - This commercial term means to acquire profit or gain. Paul uses it for winning people to Christ—gaining them for the kingdom. The word appears five times in verses 19-22: "win" is Paul's controlling purpose.
    τοὺς πλείονας (tous pleionas) — "The more / More people" - Paul wants to win as many as possible. His self-enslavement has a missionary motive: maximum gospel impact.
    The Logic of Verse 19 - Paul states the paradox that governs his ministry:
    He is completely free (from all human obligation)
    He has made himself completely a slave (to all people)
    His purpose is to win as many as possible
    Freedom serves mission. Liberty enables love. Paul's independence makes his service genuine—he serves not from compulsion but from choice.
    20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law.
    To the Jews I became as a Jew, in order to win Jews
    ἐγενόμην (egenomēn) — "I became" - This verb of becoming suggests adaptation. Paul was ethnically Jewish, but he became as a Jew—that is, he adopted Jewish practices when among Jews.
    ὡς Ἰουδαῖος (hōs Ioudaios) — "As a Jew" - The comparative ὡς ("as" or "like") is significant. Paul is a Jew by birth, but when he says he became "as" a Jew, he means he adopted Jewish customs and practices that he was not obligated to keep as a Christian.
    Examples from Acts
    Paul circumcised Timothy (a half-Jew) to facilitate ministry to Jews (Acts 16:3)
    Paul took a Nazirite vow (Acts 18:18; 21:23-26)
    Paul observed Jewish festivals when strategic (Acts 20:16 “16 For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia, for he was hastening to be at Jerusalem, if possible, on the day of Pentecost.” )
    The Missionary Purpose - Every adaptation has the same goal: winning people to Christ. This is not compromise but strategy.
    To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law.
    ὑπὸ νόμον (hypo nomon) — "Under law" - This phrase describes those who live under Torah's authority—primarily Jews, but possibly also Gentile God-fearers who observed the law.
    (though not being myself under the law) - The Crucial Qualification:
    Paul clarifies: though he acted as one under law, he was not actually under law. His relationship to Torah had changed through Christ. He observed Jewish customs strategically, not as a means of righteousness.
    This is essential: Paul's flexibility was procedural, not theological. He did not believe Torah-keeping was necessary for salvation—that was the Galatian heresy he fought fiercely. But he could observe Jewish practices when doing so served the gospel.
    that I might win those under the law. ἵνα τοὺς ὑπὸ νόμον κερδήσω (hina tous hypo nomon kerdēsō) — "That I might win those under law" - The purpose is repeated: winning people. Adaptation serves evangelism.
    The Logic of Verse 20 - Paul became as a Jew to win Jews. He acted as one under law to win those under law—while clarifying that he himself was not actually under law's authority. His adaptations were strategic, not compromising.
    21 To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.
    To those outside the law I became as one outside the law
    ἄνομος (anomos) — "Without law / Lawless" - The word (α-privative + νόμος, "law") describes those outside Torah's jurisdiction—Gentiles. Paul is not endorsing lawlessness in a moral sense but describing life without Torah's specific requirements.
    When among Gentiles, Paul did not impose Jewish customs. He ate with Gentiles (Galatians 2:12 “12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.” ), did not require circumcision for Gentile converts (Galatians 2:3 “3 But even Titus, who was with me, was not forced to be circumcised, though he was a Greek.” ), and presented the gospel in terms Gentiles could understand (Acts 17:22-31).
    (not being outside the law of God but under the law of Christ)
    ἄνομος θεοῦ (anomos theou) — "Without God's law" - Paul is not morally lawless. He is not outside God's ethical requirements. He rejects antinomianism.
    ἔννομος Χριστοῦ (ennomos Christou) — "Under Christ's law / In-lawed to Christ" - This rare adjective (ἐν + νόμος, "in law") describes Paul's actual status: he is "in-lawed" to Christ—under Christ's authority, bound by Christ's law.
    What is "Christ's law"? Galatians 6:2 speaks of "the law of Christ" in the context of bearing one another's burdens. It is the law of love, the new covenant ethic, the teaching of Christ that fulfills and transcends the Torah.
    John 13:34–35 ESV
    34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.”
    So how does this commandment given by Jesus fulfill the law of God (Torah)?
    Romans 13:8–10 ESV
    8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.
    that I might win those outside the law - The Pattern Continues: Paul adapts to Gentiles to win Gentiles—while remaining under Christ's authority.
    The Logic of Verse 21 - Paul became as one outside the law to win Gentiles. But he carefully qualifies: he is not morally lawless. He is under Christ's law—the law of love that governs all Christian ethics.
    This verse establishes crucial boundaries:
    Paul adapts culturally (becoming as one without Torah)
    Paul does not compromise morally (he remains under God's authority)
    Paul lives under a new authority (Christ's law)
    22 To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.
    To the weak I became weak, that I might win the weak
    ἀσθενής (asthenēs) — "Weak" - This connects directly to chapter 8. The "weak" are those with sensitive consciences about idol food. Paul accommodated them. He did not flaunt his freedom but limited it for their sake.
    Paul's Solidarity with the Weak - Paul became weak—identifying with their scruples, honoring their concerns, adapting to their limitations. This is not condescension but love.
    The purpose: winning even the weak. No one is beneath Paul's concern. The "weak" are not obstacles but objects of love.
    I have become all things to all people,
    γέγονα (gegona) — "I have become" - The perfect tense indicates a settled pattern: Paul has become and remains "all things to all people." This is his characteristic approach.
    τοῖς πᾶσιν... πάντα (tois pasin... panta) — "To all... all things" - The repetition of "all" emphasizes comprehensiveness. To every group, Paul adapts. No cultural barrier is insurmountable.
    "All Things to All People" in Context - Paul's famous phrase has often been ripped from context and misapplied. Understanding its setting is essential.
    What Paul Does NOT Mean
    Compromising the gospel message to make it palatable
    Abandoning moral convictions to fit in
    Telling people what they want to hear
    Manipulating others through false pretenses
    Becoming a chameleon with no fixed identity
    What Paul DOES Mean
    Removing unnecessary cultural barriers to the gospel
    Adapting non-essential practices to reach different groups
    Surrendering personal freedoms for the sake of others
    Meeting people where they are without compromising where they need to go
    Prioritizing others' salvation over personal comfort or rights
    Paul's message never changes. His methods flex according to his audience.
    We live in a day when the preaching of the cross is abandoned along with sin and judgment and the exclusivity of Jesus Christ as being the one and only way to God the Father and Heaven. We are afraid of offending or being accused of not being tolerant, when in truth, the accurate, clear teaching of the cross is the most loving, compassionate message we can bring. Paul reminded us earlier in 1 Cor 1:18
    1 Corinthians 1:18 ESV
    18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.
    that by all means I might save some
    πάντως (pantōs) — "By all means / Certainly / In every way" - Paul uses every possible approach. His flexibility is comprehensive.
    σώζω (sōzō) — "To save" - Now Paul uses "save" rather than "win." The terms are equivalent here: winning people means saving them—bringing them to salvation in Christ.
    τινάς (tinas) — "Some" - Realistically, Paul will not win everyone. But he aims to save some—as many as possible through every available means.
    The Logic of Verse 22 - Paul summarizes his missionary flexibility:
    To the weak, he became weak
    To all, he became all things
    His goal: by all means, save some
    This is the famous phrase: "all things to all people." It is not compromise but comprehensive flexibility in non-essentials for the sake of the gospel.
    23 I do it all for the sake of the gospel, that I may share with them in its blessings.
    I do it all for the sake of the gospel
    διὰ τὸ εὐαγγέλιον (dia to euangelion) — "For the sake of the gospel" - Everything Paul does is for the gospel. The gospel is his controlling concern, his North Star. Every adaptation, every surrender of rights, every accommodation—all are for the gospel's advance.
    that I may share with them in its blessings
    συγκοινωνός (synkoinōnos) — "Fellow-sharer / Joint-participant" - This compound word (σύν + κοινωνός, "together" + "sharer") describes partnership in a common enterprise. Paul wants to share in the gospel's blessings—together with those he wins.
    The Mutuality - Paul is not merely dispensing the gospel to others; he shares in it himself. He and his converts are co-participants in the gospel's benefits. His ministry is not detached service but shared experience.
    The Logic of Verse 23 - Paul provides the ultimate explanation: everything is for the gospel. His adaptations, his surrendered rights, his self-enslavement—all serve the gospel's advance. And his reward is sharing in the gospel's blessings alongside those he has won.
    Transition: If Paul’s strategy (“Slavery for Freedom’s Sake”, vv. 19-23) is to become all things to all people, what keeps him from losing himself in that adaptability? The answer is rigorous self-discipline—a constant vigilance against compromising the very gospel he seeks to advance. Paul now transitions into an athletic imagery that underscores that missionary flexibility without personal discipline becomes spiritual vulnerability.

    II. Discipline for Victory's Sake (vv. 24-27)

    We see here Paul’s discipline to accomplish his strategy…
    24 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. (The Goal)
    Do you not know that in a race all the runners run
    στάδιον (stadion) — "Stadium / Racecourse" - The stadium was approximately 600 feet—the standard distance for the foot race (the στάδιον race). The word also came to mean the racecourse itself.
    τρέχω (trechō) — "To run" - Athletic imagery begins. Paul draws from the world of competitive sport—familiar to every Corinthian.
    but only one receives the prize? So run that you may obtain it.
    βραβεῖον (brabeion) — "Prize" - The award given to the victor. In the Isthmian Games, this was a wreath (see verse 25). Only one runner wins the prize.
    So run that you may obtain it
    τρέχετε (trechete) — "Run!" - The imperative commands: Run! This is not optional jogging but intense racing.
    καταλαμβάνω (katalambanō) — "To obtain / To seize / To lay hold of" - The compound verb (κατά intensifies) suggests vigorous seizing of the goal. Run to win, not to participate.
    The Logic of Verse 24 - Paul draws an analogy from racing:
    All runners run
    Only one wins the prize
    Therefore: run to win!
    The point is not that only one Christian will be saved but that Christians should pursue their calling with the same intensity that athletes pursue victory. Half-hearted running wins nothing.
    25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. (The Training)
    Every athlete exercises self-control in all things
    ἀγωνίζομαι (agōnizomai) — "To compete / To contend / To struggle" - This verb describes athletic competition (from ἀγών, "contest"). The English "agonize" derives from this word. Athletic competition requires intense effort.
    ἐγκρατεύομαι (enkrateuomai) — "To exercise self-control" - This was technical vocabulary for athletic training. Athletes practiced self-denial in diet, sleep, and pleasure. They disciplined their bodies rigorously.
    πάντα (panta) — "In all things" - The self-control is comprehensive. Athletes do not discipline selectively but in every area of life that affects performance.
    They do it to receive a perishable wreath
    στέφανος (stephanos) — "Wreath / Crown" - The victor's crown at Greek games was made of foliage—olive at Olympia, laurel at Delphi, pine or wild celery at Isthmia. These wreaths faded and crumbled. They were "perishable."
    φθαρτός (phthartos) — "Perishable / Corruptible" - The wreath decays. The glory fades. Athletes train intensely for a prize that will not last.
    but we an imperishable
    ἄφθαρτος (aphthartos) — "Imperishable / Incorruptible" - The Christian's crown does not decay. It is eternal, unfading, glorious. The contrast is stark: perishable vs. imperishable.
    1 Peter 1:3–4 ESV
    3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you,
    The Logic of Verse 25 - Paul draws the contrast:
    Athletes exercise total self-control - Their reward: a fading wreath
    Christians should exercise at least as much discipline - Our reward: an eternal crown
    If athletes train so intensely for something that perishes, how much more should believers discipline themselves for what lasts forever?
    26 So I do not run aimlessly; I do not box as one beating the air. (The Implementation)
    So I do not run aimlessly
    ἀδήλως (adēlōs) — "Uncertainly / Without clear aim" - This adverb (α-privative + δῆλος, "clear") describes running without a clear goal—like a runner unsure where the finish line is. Paul does not run aimlessly; he knows exactly where he is heading. Much like what Paul said the Church at Philippi:
    Philippians 3:13–14 ESV
    13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.
    I do not box as one beating the air
    πυκτεύω (pykteuō) — "To box / To fight with fists" - Boxing was a brutal sport in antiquity. Fighters wore leather thongs wrapped around their hands. Matches could be savage.
    ἀέρα δέρων (aera derōn) — "Beating the air" - Shadow boxing—punching without an opponent. Paul's boxing is not practice swings; he lands real blows.
    The Logic of Verse 26 - Paul applies the imagery to himself:
    He runs with clear purpose, not aimlessly
    He boxes with real impact, not shadowboxing
    His Christian life has direction and effectiveness. He is not going through motions but pursuing a clear goal with tangible results.
    27 But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. (The Perseverance)
    But I discipline my body
    ὑπωπιάζω (hypōpiazō) — "To strike under the eye / To give a black eye / To beat severely" - This vivid verb (from ὑπώπιον, "the part under the eye") originally meant to hit someone in the face, giving them a black eye. Paul treats his own body with the severity a boxer treats his opponent.
    This is not self-hatred or asceticism for its own sake. It is purposeful discipline—bringing the body under control so it serves the mission.
    and keep it under control
    δουλαγωγέω (doulagōgeō) — "To lead as a slave / To enslave / To bring into subjection" - This rare compound verb (δοῦλος + ἄγω, "slave" + "to lead") describes treating the body as a slave—under strict control, obedient to the master's will.
    lest after preaching to others I myself should be disqualified.
    κηρύσσω (kēryssō) — "To preach / To herald / To proclaim" - The herald at athletic games announced the contestants and their events. There is wordplay here: Paul heralds the gospel to others but fears being disqualified himself.
    ἀδόκιμος (adokimos) — "Disqualified / Rejected / Failing the test" - This adjective (α-privative + δόκιμος, "tested and approved") describes someone who fails the examination or test. In athletic contexts, it could refer to someone disqualified from competition.
    Paul's fear is real: after preaching to others, he might himself be disqualified. The exact nature of this disqualification is debated, but the warning is clear. Privilege does not guarantee perseverance. Past faithfulness or success does not eliminate present danger.
    What does Paul mean by being disqualified?
    Paul’s concern centers on the possibility of personal spiritual failure despite his public ministry success. The word “disqualified” carries the sense of being rejected or deemed unfit—imagine an athlete who trains improperly and is barred from competition despite having entered the race.
    The tension Paul articulates is profound: teaching others while failing to practice what one teaches represents a fundamental hypocrisy (Rom 2:21–23). For Paul, the risk isn’t losing salvation but forfeiting the reward and credibility that come from finishing well. Paul disciplines his body and keeps it under control precisely to avoid this disqualification—the implication being that without such vigilance, a preacher can undermine his own message through moral or spiritual compromise.
    Paul’s warning also acknowledges human vulnerability. Anyone who believes he stands securely should beware lest he fall (1 Corinthians 10:12 “12 Therefore let anyone who thinks that he stands take heed lest he fall.” )—a caution that applies especially to those in leadership. The “disqualification” Paul fears isn’t instantaneous but develops through neglect of spiritual discipline. By maintaining rigorous self-control, Paul ensures that his apostolic labor remains credible and his gospel message remains untainted by personal failure. For us as spiritual leaders—and all believers—we must recognize that good intentions and past faithfulness doesn’t guarantee future obedience without ongoing vigilance.
    The Logic of Verse 27 - Paul concludes with sober self-assessment:
    He beats his body and enslaves it
    His fear: after preaching to others, he might be disqualified himself
    This is not morbid introspection but realistic vigilance. Paul knows the danger of complacency. He disciplines himself rigorously lest he fail in the end.

    So What?

    Do we understand that we are to use our freedom to serve others, and adapt our methods without compromising our message?
    Like Paul, you are free in Christ—free from human opinion, free from cultural bondage. But use that freedom to serve, not to self-indulge. Freedom enables love.
    In every context—at work, with neighbors, across cultural lines—find ways to remove unnecessary barriers to the gospel. Be "all things to all people" while remaining faithful to Christ.
    Do we understand that we are to make the gospel our controlling purpose, and train with athlete-level discipline?
    Ask of every decision: Does this serve the gospel's advance? Does this help me win people to Christ? Let the gospel orient your priorities.
    The Christian life is not a leisurely stroll but an intense race. Discipline your body. Control your appetites. Train for the prize that lasts forever.
    Do we understand that we are to take the danger of failure seriously, and keep our eyes on the imperishable crown?
    You are not exempt from the possibility of disqualification. Past faithfulness does not guarantee future perseverance. Guard yourself. Discipline yourself. Run to the end.
    Athletes sacrifice much for a fading wreath. You are running for an eternal prize. Let the greatness of the reward fuel the intensity of your effort.

      • 1 Corinthians 9:19–27ESV

      • 1 Corinthians 9:19ESV

      • 1 Corinthians 9:18ESV

      • 1 Corinthians 9:20ESV

      • 1 Corinthians 9:21ESV

      • John 13:34–35ESV

      • Romans 13:8–10ESV

      • 1 Corinthians 9:22ESV

      • 1 Corinthians 1:18ESV

      • 1 Corinthians 9:23ESV

      • 1 Corinthians 9:24ESV

      • 1 Corinthians 9:25ESV

      • 1 Peter 1:3–4ESV

      • 1 Corinthians 9:26ESV

      • Philippians 3:13–14ESV

      • 1 Corinthians 9:27ESV

  • There Is A Redeemer
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