Henderson’s First Baptist Church, Henderson
•Take your Bibles and join me in 1 Corinthians, chapter 9 (page 771; YouVersion).
We are preaching our way, verse-by-verse, through 1 Corinthians and when we were last together we studied chapter 8. We read that those Christians who had so-called “knowledge” of their freedom, freedom to eat whatever they wished or drink whatever they wished, were to limit their liberty, to restrain their freedom, when doing so benefited other believers, namely by either encouraging their spiritual advancement or preventing their spiritual stumbling.
And surely what the Bible teaches about causing other Christians “to stumble,” causing them to sin, applies more broadly to all persons, Christians as well as non-Christians. The last verse of chapter 8, verse 18: “Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble,” conveys such earnestness on the part of the Apostle that we would not be wrong to take it as a general principle to apply to all persons such that, “We will avoid all behavior that causes any person to stumble spiritually.” That is, “We will attempt to do only those things that draw people closer to Christ rather than pushing people further away from Christ.”
We talked about things that are not so black and white, the so-called “grey” areas of conduct—alcohol, tobacco, attending certain events, and so forth. If our using these things or attending these things causes another person to be led away from Christ, then we will not use these things or engage in these things.
This application of restraining our freedoms in order to draw people closer to Christ—both Christians and non-Christians—is also legitimized by what Paul argues here in chapter 9 when he speaks of the Christian’s willingness “to endure all things lest we hinder the gospel of Christ (1 Corinthians 9:12),” and later where he talks about “becoming all things to all men” that he might “save some (1 Corinthians 9:22).”
So Christians will not use their so-called freedom or “rights” when the exercising of those rights might cause another person to stumble, Christians in the immediate context, and non-Christians in the wider context. Christians with so-called “knowledge”—to employ the term used in Corinth—these Christians were to “take the high road” and limit their liberty in order to promote the spiritual advancement of others rather than causing others to stumble. The greater purpose, then, is evangelistic: Live such that your behavior attracts others to Christ and encourages their growth in Christ.
We restrict our rights that they not lead to another’s ruin. We restrain our rights to prevent their ruin. So while a Christian may be free to engage in certain behaviors that Christian will limit his or her liberty so as not to impede others from coming to Christ.
Paul now offers himself as an example of what it looks like to “take the high road,” to limit his liberty, to restrain his freedom by giving up a “right” in order to benefit the spiritual growth and well-being of others. So he’s like, “Hey, follow my example,” and he shares some rights and privileges he does not claim because doing so would hinder the effectiveness of the gospel. He did not wish to bring discredit upon the gospel nor to hinder the effectiveness of it.
•Please stand in honor of the reading of God’s Word.
1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?
2 If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.
3 My defense to those who examine me is this:
4 Do we have no right to eat and drink?
5 Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?
6 Or is it only Barnabas and I who have no right to refrain from working?
•Pray.
Introduction:
Perhaps more than any other people in any other country, we Americans know what it means to “demand our rights.” We are after all, the “land of the free and home of the brave.”
We are proud of our heritage, our freedom, our independence, graphically illustrated in the Gadsden Flag of the American Revolution. This was the flag used by the Continental Marines, the one with the rattlesnake on it and the warning, “Don’t Tread on Me.” I love that flag! It is a powerful statement of freedom and independence.
And as Christians we also have rights and freedoms, but unlike our unwavering American independence, our Christian independence is more flexible and accommodating. As we have seen, the overriding principle in chapters 8-10 is that Christians must be willing to give up a right to do something if the giving up of that something draws another person closer to Jesus.
This is what Paul talks about here in Chapter 9. He uses himself as a primary illustration of what it looks like to restrict or restrain one’s rights in order to advance the Gospel. As we study these verses we note three things to know about our Christian rights or freedoms. First:
I. Know that it’s Reasonable to Request Your Rights (1-6)
In the opening verses, Paul is merely explaining that his being an Apostle grants him certain rights or privileges. And the chief right to which he is entitled is the right to receive financial remuneration for his ministry. He has a right to receive funds for the ministry he had offered to the Corinthian church. It is a reasonable request.
Paul is saying, “Take me, for example.” Am I not an apostle? If anyone has claim to certain privileged “rights,” surely it is I. Look again at verses 1 and 2:
1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?
2 If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.
Paul establishes his apostolic authority here. Not just anyone was an apostle. Some may use that term today in reference to themselves, but apostles were, according to the Scriptures, those who had seen the risen Christ and had received a specific commission or call from Christ (Acts1:22; Acts: 2:32; Acts 3:15; Acts 4:33; 1 Corinthians 15:7-8).
Paul, of course, had seen the resurrected Lord Jesus and his ministry to preach the Gospel was authenticated or “sealed” by the very existence of the Corinthian church (Acts 9:15-16).
3 My defense to those who examine me is this:
While there is a colon there at the end of verse 3, Paul’s statement may point either backward or forward. In either case, Paul is simply establishing his rights as an apostle. He has the right to receive financial and material assistance for his ministry.
4 Do we have no right to eat and drink?
Paul is talking about eating a meal in return for the ministry he is offering. He is asking, “Don’t I have a right to receive a meal as a love offering in return for my ministry?” Or, “Can’t I go to Sureway and buy groceries in return for my preaching and teaching to you at Corinth?”
This was the way many itinerant preachers were paid in those days and Paul had a “right” to expect financial remuneration for the ministry he offered (cf. Matthew10:9–10; Luke 10:7; 1 Thessalonians 2:6–7; 2 Thessalonians 3:9; 1 Timothy 5:17–18).
He adds in the next two verses that this right to receive financial aid for ministerial work extends to the wives of the apostles. Verse 5:
5 Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?
6 Or is it only Barnabas and I who have no right to refrain from working?
It was expected that the apostles might travel with their wives and so the cost of expenses would cover the wives, too. Paul is saying in verse 5, “The other apostles have a right to take along their wives, even the brothers of the Lord [that would be James and Jude (cf. Mark 6:3), the apostolic brothers of Jesus], and even Cephas—Peter—Peter also has the right to take along his wife.
Those who invite speakers ought also to pay the expenses of the speaker’s wife and perhaps even the children. But there is at least biblical precedent here for paying travel expenses for the wife of a speaker.
So Paul is making the case for his right to receive money for his ministry. He has the right to do so. It was expected. It was practiced everywhere. It is even taught in the Scriptures.
Paul will continue to make this case for receiving financial remuneration for his ministry in the verses to follow. And he will go on to say that, while paying for ministry is reasonable and right, he will choose not to “cash-in” on that right. So this takes us to our second considerations. Number two:
II. Know when it’s Right to Redeem Your Rights (7-12a)
It’s reasonable to request your rights. But know when it is right to redeem your rights, to “cash-in” on them, to exercise them. And Paul just continues to make the case that it is right and just and proper to pay ministers for their ministry. He has a right to expect payment. So he goes on in verses 7 and following to make the case by using commonsense examples from everyday life.
7 Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?
Listen to William Barclay here: “He uses ordinary human analogies. No soldier has to provide his own rations. Why should the soldier of Christ have to do so? The man who plants a vineyard shares in the fruits. Why should the man who plants churches not do so? The shepherd of the flock gets his food from the flock. Why should not the Christian (shepherd) pastor do likewise?”
Then Paul appeals to Scripture, going back to the Old Testament to illustrate that it is right to pay ministers for their ministry. Verse 8:
8 Do I say these things as a mere man? Or does not the law say the same also?
9 For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about?
And the sense is, “Is God merely concerned about oxen when he says this, when he says, ‘You shall not muzzle and ox while it treads out the grain (Deuteronomy 25:4)?’” And the implied answer is, “No, God is concerned for both ox and man. He is concerned that both receive something in return for their work. An ox may eat in return from the grain it treads out and a minister may also eat in return for the ministry he offers.” That’s his point in verses 10 and following:
10 Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope.
11 If we have sown spiritual things for you, is it a great thing if we reap your material things?
12 If others are partakers of this right over you, are we not even more? (stop there for a moment).
Paul’s point here is that a church is right to pay its ministers. In fact, Paul is arguing even more strongly for this. He says other workers are paid for what they do—verse 7—soldiers, farmers, and shepherds. He adds that God has even made provision for oxen through the “ministry” they offer in treading out grain. Don’t muzzle the ox, free his mouth so that he may eat of his labor. And there is an implication here: if God so cares for animals, how much more does He care for those created in His own image?
So again Paul’s point in verse 11, “If we have sown spiritual things for you, is it a great thing if we reap your material things?” Paraphrased: “Since we have labored in the Gospel, are we not right, then, to receive financial support from you?” And, of course, they were.
Paul writes elsewhere of the importance of a church’s supporting its ministers. He writes in 1 Timothy 5:17-18, 17 Let [ministers] who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. 18 For the Scripture says, “You shall not muzzle an ox while it treads out the grain,” and, “The laborer is worthy of his wages.”
John MacArthur, is helpful here. He writes, “The Lord’s servants deserve to be supported well. There should not be a double standard, applying to preachers, missionaries, and other Christian ministers— a standard that is considerably lower than that set for those laboring in the system of man. We should pay them as generously as is feasible and leave the stewardship of that money to them, just as we expect the stewardship of our own money to be left to us.”
So Paul has made his point well. He has made the case that he has a right to financial remuneration and, furthermore, he stresses that he has every right to “cash-in” on this right, to redeem his right for pay and even demand it.
But now, watch how Paul restrains his right to “cash-in” on that support and why he refuses to use his right to receive financial help. Second part of verse 12 now:
12…Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ.
Paul says, “I have refused to use my right to pay. I have decided to not “cash-in” on my right to receive financial remuneration for my ministerial labor. Why? He says, “Lest I hinder the gospel of Christ.
What’s going on here? Listen to Craig Blomberg:
Itinerant Greco-Roman philosophers and religious teachers supported themselves in one of four ways: charging fees, staying in well-to-do households, begging, or working at a trade. The last of these was least common but generally acknowledged to give the philosopher the greatest freedom to teach however he liked.
And most of you know that Paul frequently employed himself on the side, working bi-vocationally as a tent-maker. Blomberg continues:
The powerful patrons in the Corinthian church doubtless would have preferred to have Paul accept their money but give them deference and political support in return. When he refused and continued to rely on tent-making instead (cf. Acts 18:1–4), they charged that his unwillingness to go along with their patronage demonstrated that he did not have the same authority as other itinerant apostles or preachers.
Paul later writes in his follow-up letter, 2 Corinthians, that there that were some in Corinth who doubted his apostolic authority precisely because he did to charge for his ministry (2 Corinthians 11:7-11).
It seems Paul wanted to free himself from a sense of “control” that some in the Corinthian church would wish to have over him. So Paul frees himself from that possibility by not receiving pay for his work.
He also separates himself from many of the false teachers in Corinth who blew into town and made big speeches and then lined their pockets with the exorbitant moneys they had charged for their speaking as they moved onto the next town. Paul seeks to separate himself from those guys (cf. 1 Thessalonians 2:3–5, 9–10).
He’s like, “I don’t want anyone to put me in the same category as those guys, so I won’t receive pay for what I do here in Corinth. I’ll restrict my right to receive funds so that I don’t cause anyone to stumble spiritually.”
Again, speaking for himself and Barnabas, verse 12b, “Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ.”
Here is Paul’s greatest to concern, to never “hinder the gospel of Christ.” His life is an evangelistically-centered life. He lived his life with a laser-focus upon others.
All of Paul’s life was an “others-focused” life. In fact every Christian is called to live an “others-focused” life.
This was one of the greatest benefits of reading chapter 3 last week in our study in Sunday school of the I Am a Church Member Book. You’ll remember Chapter 3 is entitled, “I Will Not Let My Church Be About Me.” I will not let my church be about my preferences and desires. Remember Dr. Rainer’s research of churches that were inwardly focused? These were churches that spent an inordinate amount of time in the minutiae of various meetings while topics such as the Great Commission were seldom discussed.
Another example of an inwardly focused church was a church that focused more on facilities than people. Things like furniture became more important than people. The building itself and rooms and tables, and chairs, and pulpits and pews take on an iconic status. It’s all about the guarding the building rather than the growing the body.
So we’re reminded of the importance of having an others-focused life. Paul says in verse 12, “I am willing to endure all things lest I hinder the gospel of Christ.”
So this takes us to our third and final point. We have said 1) Know that it’s Reasonable to Request Your Rights, 2) Know when it’s Right to Redeem Your Rights, thirdly:
III. Know when it’s Required to Restrain Your Rights (12b-18)
Paul says, “I am willing to endure all things lest I hinder the gospel of Christ.” He knew when it was required of him to restrain his rights, to not exercise his Christian freedom when doing so advanced the gospel and did not cause others to stumble.
And again, he makes the case that he has every right to receive financial payment for his ministry. Verse 13:
13 Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar?
14 Even so the Lord has commanded that those who preach the gospel should live from the gospel.
Old Testament priests received food as a form of payment for their ministry at the temple. And Paul says in verse 14, “Even so the Lord has commanded those who preach the gospel should live from the gospel.” Ministers earn a living from preaching the Gospel. Paul says the Lord has commanded this, that ministers be rewarded for their labor (cf. Gen. 14:18-21; Numbers 18:8-31; Luke 10:7b).
Now again, verse 15:
15 But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void.
Paul didn’t want anyone lumping him together with those who ministered with impure motives. He’s like, “I don’t want anyone to think I am doing this for money. I realize there are a lot of speakers blowing through the city of Corinth. They come and dazzle you with their great speeches, then they take your money and move on to the next town. I will not be classed with them. I’d rather die!”
Of course Paul did, at times, receive financial support from churches. For example, he writes to the Corinthians in 2 Corinthians 11:8, “I [received from] other churches, taking wages from them to minister to you (see also Philippians 4:14–18).”
But again, Paul is very careful not do anything that would cause someone to question his motives. So he says, “I would rather preach for free than to somehow be tied-down to you or to be classed together with those who preach for the wrong reasons.” He’s like, “I preach because I am called!” Verse 16:
16 For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!
That is, “I am compelled to preach the Gospel. It’s a divine call. If I don’t preach, my conscience condemns me and the Spirit convicts me.”
He’s like Jeremiah in Jeremiah 20, “If I tried not to preach His Word was like a burning fire inside my heart and I had to get it out (cf. Jeremiah 20:9)!” So he says there in verse 16, “Woe is me if I do not preach the gospel! I’ve got to do it!” Verse 17:
17 For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.
18 What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.
Listen to the New Living Translation of verses 17 and 18. Paul says:
17 If I were doing this on my own initiative, I would deserve payment. But I have no choice, for God has given me this sacred trust. 18 What then is my pay? It is the opportunity to preach the Good News without charging anyone. That’s why I never demand my rights when I preach the Good News.
Paul restrains his rights to receive monies so that he may better advance the Gospel. He does not wish to cause others “to stumble” by somehow suggesting that he is after other peoples’ money the way so many false preachers and teachers were doing.
So three things: 1) Know that it’s Reasonable to Request Your Rights, 2) Know when it’s Right to Redeem Your Rights, 3) Know when it’s Required to Restrain Your Rights.
Conclusion:
And how does all of this apply to you? Is this only about ministers? Well, is there any freedom or “right” that you would not be willing to give up if you knew that by not giving it up you would, in effect, be pushing someone further from Christ?
Remember what Paul said last time back in Chapter 8 and verse 12? He said that if our behavior causes another Christian to stumble we are sinning against Christ Himself. Paul continues to teach this principle that we should not allow anything to get in the way of leading others to Jesus Christ.
And if there is anything that gets in the way—even if it is something we are “free” to do—if it gets in the way of the gospel, if it hinders the gospel, we will restrain our freedom, restrain our rights.
Is that beer really worth it? Smoking, chewing, using Marijuana now legal in Colorado and Washington, soon to be legalized elsewhere? Even overeating—while often a joke among Baptists—is a turnoff to many non-religious persons who question our inability to exercise self-control.
And then there are those movies and that music and that recreational activity—things that may not necessarily be sinful things in and of themselves, but if our participation in any behavior causes another to stumble in any way, this is something we should be willing to give up. So we won’t reason erroneously, “Well, I’ll tell you what! There’s nothing in the Bible that says I can’t do this or I can’t do that! I won’t allow some legalist to take away my freedom!” We have been called to more noble living, more Christ-like behavior.
You see, we have as our example the Lord Jesus Christ. The Bible says our Lord Jesus restrained His rights, gave up His rights to the glories of heaven and humbled Himself, setting aside a measure of His glory and all the rights and privileges of that exalted status at the right-hand of the Father. He restrained His rights and humbled Himself and came down to this fallen taking on the form of a servant and dying on an old, rugged cross—and He did this for others. And as His disciples we should follow His example.
•Stand for prayer.
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