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First Corinthians Chapter Nine

by Paul George  
11/20/2008 / Bible Studies

1 Corinthians 9:1-23

Quotes from World English Bible unless noted otherwise

The Christian who walks in love will abstain from any liberty that hinders another believer. In chapter nine, Paul first sets out to prove, he did not take advantage of the rightful privileges he has as an apostle. He has chosen to refuse this right, at great personal cost.

Paul makes two claims that are the basis for surrendering his rights in his service to the Corinthians as a servant of Christ. There is no need for Paul to defend the first claim; he is a free man and not a slave. As a free citizen of the Roman Empire, he has great liberties. In verse nineteen, Paul tells his readers that in spite of his freedom, he has made himself a slave to all men. The second claim, he is an apostle a number of the Corinthians challenged or doubted. Because of the simplicity of Paul's message and of his method of delivery, some are ashamed of Paul and seek leadership from others, who have a more popular method and message.

In verses seven through twelve, Paul offers evidence for his right as an apostle to receive food and drink from those to whom he ministers. In verse seven, Paul cites three examples from the secular world of work to show that the worker in each case expects to eat of the fruit of his labor. In each of these three cases, the occupation is a biblical image applied to the Christian minister. The soldier does not have time to produce his own rations, and so they are provided for him. The keeper of the vineyard expects to eat some of the grapes and to drink some of the wine he has labored to produce. The shepherd tends the flock with the expectation that he can drink of the milk of the flock.

Since these are secular examples and someone might question Paul's intent, he refers to the Law of Moses and quotes Deuteronomy 25:4 (NASB), "You shall not muzzle the ox while he is threshing." Paul uses this Old Testament commandment to inform us that God did not give this command because of His great compassion for animals, though He is compassionate toward His creatures, but rather as an instruction primarily for us. Since the ox labors by treading the grain, producing food for man, it should not be muzzled, so that it may partake of the food that is the fruit of its labors. In other words, this commandment was given to the Israelites to teach them the principle that the laborer is worthy of his wages and should benefit from his labors by being allowed to eat some of the grain.

The principle which God set down for the Israelites, and which Paul sets down for the Corinthians, is practiced by progressive and successful businesses of our time. It is known as profit sharing. If an employee is only paid a certain amount of money per hour, he may lack the motivation to work hard and be more productive. However, when this same worker is given a share of the profits, he is motivated to be more productive, because the better he does his job, the more he will benefit from his labors.

In all of the examples Paul has named so far, the laborer has benefited directly from the food that his labor has helped to produce. The ox labors to thresh the grain, and given the freedom to eat some of the same grain. In Paul's case, it is different. He labors among the Corinthians in spiritual things. He has the right to benefit from them in a material way. Paul reminds them that they are already practicing this principle. At the time of Paul's writing, the members of the church were also supporting some who labored among the Corinthians materially. If these late comers can expect to benefit materially from the Corinthians, how much more so the earliest comers, like Paul and Barnabas?

The right, clearly established by God in the Old Testament Law of Moses, evident in the world of Paul's day, and practiced by his fellow apostles, Paul, along with Barnabas, chooses to set aside rather than use it to his advantage. He does this at great personal expense, and thus Paul states in verse twelve, that it is necessary for him and Barnabas to endure all things. Paul's refusal to exercise his rights results in the adversities and difficulties he has already described in chapter four. Paul's decision to set aside his right to support is costly. It is a cost he purposes to endure and this for the sake of the gospel of Jesus Christ.

How does declining financial support remove a hindrance to the advance of the gospel of Christ? For one thing, Paul's work as a tent-maker puts him in touch with the lost. Preachers often live in a kind of seclusion, finding it difficult to get close enough to the lost to be a testimony. Working in the secular work place puts one in contact with people, who need to hear the gospel. Working in the secular work place gives one the opportunity to be a witness by the quality of our work and of our relationships. Not seeking or taking funds from people is something that takes the world by surprise. Paul is a man who not only refuses to exercise his right to be supported by the Corinthians, but often labors so that he can support the needy. In doing this, Paul sets himself apart from many of the religious charlatans of his day and causes people to look upon him and his message with a measure of respect.

If Paul has not already made his point about having the right as an apostle to eat and drink at the expense of the Corinthians, Paul now gives two final proofs of this right in verses 13 and 14. The first is his reference to the temple workers, who by virtue of their labor obtain a share of the temple offerings.

The final argument Paul offers in support of his apostolic right of food and drink is the teaching of our Lord Himself: "So also the Lord directed those who proclaim the gospel to get their living from the gospel" (verse 14).

Paul refrains from receiving this support from the Corinthians for two primary reasons; First, Paul is called as an apostle. As such, it is his duty to proclaim the gospel. For him to carry out his duty by preaching the gospel is not a service worthy of a special reward. We are expected to fulfill our duty. Our duty is what we are required and expected to do, for which there is no hope of reward. The rewards come when we act above and beyond the call of duty. Paul's duty is to preach the gospel, and his right is to be supported in so doing. However, when Paul chooses to set aside this right to food and drink, he enters into the realm of voluntary service, into the realm where he can anticipate a divine reward. Surrendering our rights is a basis for rewards, and so Paul gladly surrenders his right to be supported.
Paul's second reason for setting aside his rights is to promote the gospel. In verse nineteen through twenty-three, Paul tells us that this is his reason for abstaining from the free exercise of his right to be supported, "For though I was free from all, I brought myself under bondage to all, that I might gain the more. To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law. To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some. Now I do this for the sake of the Good News, that I may be a joint partaker of it."

The first statement, in verse nineteen, is a reference to Paul's freedom. He is not a slave. He is a man born free as a Roman citizen, as opposed to those who have purchased their citizenship, or to those who are slaves and have no rights as Roman citizens. This liberty and these rights, Paul gladly surrenders, thus becoming the slave of all men whenever this advances the cause of Christ.

In verse twenty-three, Paul again draws attention to the fact that he sets aside his liberties or rights when doing so is for the sake of the gospel. Whatever liberties Paul can sacrifice, he will sacrifice, in order to advance the gospel. As much as possible, Paul will accommodate the Jews, so that they might come to Christ. Likewise, when Paul is among the Gentiles, he refrains from any liberties that they find offensive, so that they might more easily hear and heed the gospel. To those under the Law, he seeks to conduct himself in a way that does not offend so that they might come to Christ. To those Gentiles not under the Old Testament Law, Paul likewise adjusts his conduct, so that they might not be offended, and turn away from the gospel as they turned away from him.

If the goal of the Christian is the salvation of souls, then the Christian should willingly set aside anything that hinders this goal. Some of our rights or liberties as Christians may actually be hindrances to the goal of winning souls. For Paul, marriage and supported by the church were hindrances to his mission as a called apostle. Consequently, he happily set them aside, knowing that this not only enhances his ministry, but also increases his rewards.

It is important we understand that in verses nineteen through twenty-three Paul is not teaching: "When in Rome, do as the Romans do." Paul is not speaking about the sins of others with which he is willing to participate. Paul is talking about the weaknesses of the lost, by surrendering any liberties that might prove offensive to them and thus hinder his preaching of the gospel. Why insist on our rights, when practicing them might alienate someone who is lost, keeping them from hearing the gospel? Paul is willing to sacrifice the free exercise of any liberty if doing so will further the gospel. Never will Paul think of committing a sin in order to identify with the lost. One does not need to win an alcoholic to Christ by getting drunk with him, or to convert a drug addict by getting high with him. It is one thing to commit a sin in the name of furthering the gospel; it is quite another to sacrifice a liberty for the sake of the gospel.

For many, the requirements of the Law or of any New Testament commands are the high water mark of spirituality. To keep the rules is to be spiritual. To exercise every right not forbidden by the rules or made possible by finding a way around the rules is also the epitome of spirituality. Avoiding the prohibited and begrudgingly doing the commanded is as far as the legalist will go. The Law is the stopping place for the legalists, who will then indulge themselves in their liberties. For Paul, it is just the opposite. The requirements of the Law are the starting point. The bare minimum is what the Law requires or forbids. To abide within the Law is not proof of spirituality. Those who think themselves spiritual for keeping the rules are wrong. The Law set the starting point, not the stopping point.

Pleasing God does not result from merely keeping the rules. Pleasing God comes from personal sacrifice, for the glory of God, the good of others, and the advance of the gospel. Many Christians talk about "knowing the will of God." What they really want is a rulebook, much like that of the scribes and Pharisees of Jesus' day. They want to know what is right and what is wrong. They want to avoid only what is sin and to enjoy everything else. They want the Christian life all spelled out in terms of do's and don'ts. They want to know all the don'ts, so that they can indulge themselves in the dos. Paul informs us that God is pleased when we just say no to the things which could be a yes. God is pleased when we choose to refrain from a right because of our love for God and for our brother, and because we do not want to hinder the advance of the gospel. This is why I believe God does not lay down more dos and don'ts. He wants to give us as many liberties as possible, and then to see what we are willing to sacrifice for the gospel and for His glory.

There were those in Corinth who looked upon themselves as strong in the faith, and who looked down upon others as "weak." Those who think themselves "strong" are those whom Paul is showing to be weak, and whom he will shortly warn that their over-confidence may lead to their own downfall. These Corinthians, like their Jewish counterparts seemed to think their privileges guarantee that they would not fall, and that they would surely "win" the race before them.

We need to heed Paul's words to the Corinthians. The one who wins the race is the one who exercises self-control.

Retired pastor,Church of the Nazarene

Author of web site Exploring God's Word

www.thewordofgodonline.net

New American Standard Bible

King James Version

The World English Bible

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