In his first letter to the Corinthian church, Paul deals with a number of questions the Corinthian Christians had. Some of them felt free to eat meat in pagan temples; others thought that would be sinful.
Paul explains that Christian liberty must be voluntarily limited, and in this case the “free” Christians should stay out of pagan temples so they would not hurt the faith of weak Christians. He illustrates his conclusion by saying that he would not eat meat at all, if eating would cause someone to fall into sin (8:13).
What? Doesn’t Paul have the right to do what he wants? Why should his freedom be limited by other people’s immaturity?
Paul explains that love requires self-sacrifice, and he gives an example from his own ministry. In this example, the Corinthian church is “weak,” and Paul is giving up his rights to avoid offending them. Though he is free, he chooses to be a slave for the sake of the gospel.
The rights of an apostle
“Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord” (9:1-2).
Apparently some people in the Corinthian church did not respect Paul, did not accept him as a genuine apostle and were refusing to give him any support. Paul replies that he has full apostolic credentials, but even by a lesser definition, they should accept him as an apostle because he is the one who brought the gospel to them. And because of that, he has certain rights.
“This is my defense to those who sit in judgment on me. Don’t we have the right to food and drink? Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas? Or is it only I and Barnabas who lack the right to not work for a living?” (9:3-6).
Other apostles are being given support — enough to support their wives, too. The Corinthians apparently agree that those apostles have a right to financial support, but they deny it for Paul. (The other apostles were conveniently far away, barely aware of the Corinthians and unlikely to ask them for support.)
This is not fair, says Paul. Barnabas and I are doing the same kind of work, and we should be able to have the same kind of support. Paul gives some examples from secular society: “Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink of the milk?” (9:7).
“Do I say this merely on human authority? Doesn’t the Law say the same thing? For it is written in the Law of Moses: ‘Do not muzzle an ox while it is treading out the grain’” (9:8, quoting from Deut. 25:4).
This law is not simply about animals, Paul says. It is a principle that applies to people, too. “Is it about oxen that God is concerned? Surely he says this for us, doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest” (9:9-10). Yes, people should be paid for the work they do.
The Lord’s command
Paul then applies the principle to his own situation: “If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? If others have this right of support from you, shouldn’t we have it all the more?” (9:11-12) In other words: If I have given you the gospel, you should be willing to support me as I preach the gospel. If I have given you something of eternal value, surely you should be willing to give me things of temporary value.
We have this right, Paul says, “but we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ” (9:12). Paul is willing to set aside his rights — the gospel is more important to him than his own privileges. Paul’s example is relevant for many modern situations, and his comments challenge those who receive money as well as those who should give. All sides are called to self-sacrifice for the sake of the gospel.
This is common sense, Paul seems to say. The principle is true for oxen, soldiers, farmers and shepherds. If the work is worth doing, it is worth supporting, and this is true in religion, too: “Don’t you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar?” (9:13).
To clinch the argument, Paul quotes Jesus: “In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel” (9:14, perhaps alluding to Luke 10:7). But then Paul again notes, “I have not used any of these rights” (9:15).
Paul clearly calls this a command of the Lord, and just as clearly says he does not obey the command. He makes his living by making tents — he understands the Lord’s command more as a command for giving than for receiving. The focus is on the responsibility of believers to support the work of the gospel.
The priority for Paul is not money, but the gospel. He willingly sets aside his right to financial support so that people will not think his message is just a speech designed to get money. Some Greek orators made their living by traveling and entertaining audiences with speeches. Others formed schools and charged students for lectures. Paul does not want anyone to think his message is motivated by selfish concerns.
But Paul’s willingness to support himself does not change the Lord’s command. Ministers of the gospel have a right to financial support, and believers have an obligation to provide support. But Paul is not asking for his own support. “I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast” (9:15).
Even in this letter, Paul is not asking the Corinthians to support him. His request may have been for the collection he was coordinating for the believers in Jerusalem (16:1-4). He wants to make it clear that he does not preach for his own benefit. Rather, he preaches because the Lord commanded him to preach. The gospel is his priority: “When I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me” (9:16-17). Paul feels compelled, not quite sure whether he is a volunteer or a slave. As he does his duty, he also feels rewarded.
“What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel” (9:18). Paul felt good in being able to preach without asking for money. That approach may be good when preaching to unbelievers, but eventually the time comes, as it has here for Paul, when believers must be taught about the Lord’s command. Those who accept the gospel of grace must become gracious.
A slave of everyone
Paul again uses himself as an illustration of how believers should respond to the gospel with self-sacrifice: “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible” (9:19). His goal is the gospel, not himself. He sets aside his rights, gives up his freedom, to do the work Jesus has given him.
“To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law” (9:20). Jesus, as a Jew, was born “under the law” (Gal. 4:4). Jews were under the law, and Paul obeyed the law when he was with Jews. Why? To win the Jews, to help them accept the gospel.
But Paul also notes that he is not under the law. Rather, he is free to live like a gentile (Gal. 2:14), to live as though he does not have the law, as we see in verse 21: “To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law.”
Paul’s priority is to win people, to make the gospel attractive. He is obligated by the law of Christ to set aside his personal preferences so that he can serve others. He uses his freedom in Christ to be a slave, to adapt his behavior to the situation. His main goal is not to uphold tradition or to fight tradition, nor to side with one ethnic group or another, but to preach Christ.
“To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings” (9:22-23).
Paul does not want to disqualify himself (9:27) by living a self-centered life. The eternity that Jesus wants us to enjoy is a life of love, not one of selfishness, and if we choose selfishness, we are rejecting what what Jesus offers. So Paul goes out of his way to serve others, to serve the gospel. His example is consistent with his message: the message that God loved the world so much that he sent Jesus to die for us. Although we were enemies, Jesus gave up his rights and gave up his life as a ransom for us. The example Jesus set includes a command for all of us: Those who receive spiritual blessings should be willing to share material things.
Author: Michael Morrison, 2001, 2013