Introductory remarks:
Paul continues his teaching on Christian liberty. "Paul tells the Corinthians that he is an apostle and they know it. He has as much right to have a family and be supported by the churches as any apostle. God ordained in the law that ministers should be paid by those to whom they minister. But he won't claim that right and instead supports himself so he doesn't hinder the spread of the gospel. He has no choice but to preach but he can choose not to gain materially by his ministry. He will do whatever it takes to reach people. He is running a race to receive a heavenly reward" (A Survey of 1 Corinthians - By Brenda). This chapter may be outlined as follows: the rights of an apostle vv. 1-27.
The Rights of an Apostle
Verse 1, "Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are ye my work in the Lord?"
LGT "Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?"
Am I not free: Paul says, "Am I not free from Mosaic ceremonialism the same as any other Christian under grace?" Am I not an apostle: the way the questions is presented in the Greek it demands the answer. Yes! Have I not seen Jesus our Lord: in order to be an apostle, one must not only have witnessed His resurrection, but they also had to be an eye witness of Him personally (Acts 1:22); and Paul did see Jesus on the road to Damascus, and he was an eyewitness of the resurrected Lord. Are you not my work in the Lord: Paul established the Church at Corinth, and they were there because of Paul's labor as an apostle, that is, called out by the Lord Himself.
Verse 2, "If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord."
LGT "If to others I am not an apostle, yet, at any rate I am to you: for ye are the seal of my apostleship in the Lord."
If to others I am not an apostle: I may have to prove my apostleship to others, such as the unbelieving Judaistic party, but certainly not to you. Yet, at any rate I am to you: the Corinthian Church never once doubted Paul's authority as an apostle of Jesus Christ the Lord. For ye are the seal of my apostleship in the Lord: the fact that they accepted Paul's doctrines, they became the fruit of this labor, empowered by the Holy Spirit, and trophies of God's wonderful grace. Nothing was more satisfying to Paul than seeing souls mature in the Lord Jesus Christ.
Verse 3, "Mine answer to them that do examine me is this:"
LGT "My defense to the ones who examine me is this:"
Paul says that he was ready to give his critics the following answer. Paul was under the critical eye of his detractors who not only questioned his apostleship, but also his message of grace, that is, they are no longer under the Law.
Verse 4, "Have we not power to eat and to drink?"
LGT "Have we not authority to eat or drink?"
Paul uses the literary plural meaning he and the other apostles. However, under grace we all have the right to eat and drink; but we may, as Paul, choose not to, as he writes in 8:13: "Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." A true definition of the free will is to choose not to do something when we have the perfect right to do it, because we are looking out for the welfare of the weaker brother. This verse has to do with what was lawful to eat and to drink.
Verse 5, "Have we not the power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?"
LGT "Have we not authority a sister, a wife, to take about, as also the other apostles and the brethren of the Lord and Cephas?"
Have we not authority a sister, a wife, to lake about: evidently Paul was not married at this time, but he says he has the right to; it is just that he did not choose to remarry because he wanted to spend all his time in the service of the Lord. As also the other apostles: how many of the apostles were married I have no idea; but these are the ones Paul mentioned: the brethren of the Lord: James and Jude. And Cephas: Peter was married and he took her with him. All the other apostles were either married, or had the right to be. The Roman Catholic Church was in a quandary over Peter leading a wife about; and as Calvin explains; the only way out of their predicament was to say that although he was married he had no sexual contact with her, for they taught that sexual contact was a pollution of the flesh (pope Syricius), and so the ones who would finally admit Peter was married, this was their only out. There are still teachers in the Catholic Church who teach Peter was never married, and that he is their first Pope; but this is just proof of their inconsistency and that they are still filled with error.
Verse 6, "Or I only and Barnabas, have not we power to forbear working?"
LGT "Or only I and Barnabas, have we not the authority not to work?"
Paul and Barnabas had the right to have support from the Corinthian church; however, they chose not to take support, so they continued manual labor of tent making while ministering there.
Verse 7, "Who goeth a warfare any time at his own charge? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk thereof?"
LGT "Who serves as a soldier at his own charges at any time? Who plants a vineyard and the fruit of it does not eat? Or who shepherds a flock and the milk of the flock does not eat?"
Who serves as soldier at his own charge: Paul compares his apostolic mission to a soldier fighting in a war to protect the people; he says, a soldier does so at the expense of the people. Who plants a vineyard and the fruit of it does not eat: Paul uses the illustration of a man who plants a vineyard; he expects his support to come from the vineyard. Or who shepherds a flock and the milk of the flock does not eat: the third illustration is of a shepherd whose living is derived from labors. "The wages of the shepherds in the East do not consist of ready money, but in a part of the milk of the flocks which they tend. Thus Spon says of the shepherds in modern Greece, 'These shepherds are poor Albanians, who feed cattle, and live in huts built of rushes: they have a tenth part of the milk and of the lambs which is their whole wages: the cattle belong to the Turks" (Barnes).
Verse 8, "Say I these things as a man? Or saith not the law the same also?"
LGT "According to a man do I speak these things or also the law says these things?"
Paul says that when it comes to the church supporting an apostle, he does not use illustrations from man's viewpoint, but he appeals to the Scriptures.
Verse 9, "For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?"
LGT "For in the Law of Moses it is written [and stands written], Thou shalt not muzzle the ox treading out corn. Is there care for the oxen with God?"
"In those days an ox was used to tread out the corn. They hitched the ox to a horizontal wheel, and he walked around in a circle over the grain. This separated the grain from the chaff. Then the chaff was pitched up into the air so the wind would blow it away, and the good grain would fall down onto the threshing floor. God said they were not to muzzle the ox that was treading out the grain. Why? He was working and was to be permitted to eat the grain as he worked. That was the way God took care of the ox - He made that a law. The application is that the preacher is not to be muzzled. He is to be fed for his work" (McGee). (I must add what I believe about this entire issue Paul is presenting. I believe Paul is referring to the work he and Barnabas were about as inspired apostles. To bring it down to modern times is in my own opinion impossible. I believe Paul was concerned with the spiritual results of his teaching the Word of God, and certainly not that they would feed them. I do not believe the church should pay a teacher; I believe he should work the same as everyone else. When I read these commentators speak of the duties of the Pastor, they exaggerate to no end of how they shepherd their flocks; we should all be Bible students, and the elder of the group could be the leader, but he should only encourage Bible study from all).
Verse 10, "Or saith he it altogether for our sakes? For our sakes no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope."
LGT "Or because of us assuredly He says [it]? For because of us was it written [and stands written], that in hope ought he that plows to plow, and he that threshes to thresh in hope of partaking."
Or because of us assuredly He says it: I take this phrase to apply to the apostles that were giving the Scriptures that someday would be given to all in written form. For because of us was it written [and stands written]: for the sake of these apostles. That in hope ought he that plows to plow: the one who labors in the Lord, labors in hope of sharing in the results of the fruit of their labor, and certainly not in hope of making a living off the Word of God. (Remember, Paul is speaking as an apostle) And he that threshes to thresh in hope of partaking: the same principle repeated for emphasis. Paul taught Bible Doctrine in order that they would mature, that is; grow in grace and the knowledge of truth. That he was teaching the church to give to their pastors is, in my opinion, a great stretch of exegesis.
Verse 11, "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?"
LGT "If we to you did sow spiritual things, is it a great thing if we your fleshly things shall reap?"
Here Paul is urging them to part with some physical support in order that the Word of God would continue to be spread in a reasonable amount of time; this was not Paul urging them for support. Paul was getting the Word of God out for the first time in history. That is, the New Testament. Missionaries and pastors from time immemorial have used these verses, in order to garner support from the local churches; I am not saying it is wrong completely, it just seems to me quite superficial, in light of how some of these crafty people live. Like Paul, we all should be willing to make tents for our own support.
Verse 12, "If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ."
LGT "If others partake of the right over you, [should] not rather we? But we did not use this right; but all things we bear, in order that we should not give hindrance to the Glad Tidings of the Christ."
If others partake of the right over you: the false teachers, those Judaizers that were seeking to ruin the church Paul had built up. Should not we rather: we have the right to support, because we ministered the truth to you. But we did not use this right: we did not use our God given right. But all things we bear: we choose to support ourselves. In order that we should not give hindrance: in order that you have no reason to be sidetracked and miss the point of our giving you the Word of God. To the Glad Tidings of the Christ: Paul and Barnabas refused support from the Corinthians because they were not spiritually mature, so that Paul could preach the Gospel of Grace to them without distraction.
McGee notes:
"In our day there are many religious rackets. To say there are not is to be blind as a bat. Unfortunately, there are men who make merchandise of the Gospel of Christ - there is no doubt about it. However, it is God's method that those who have a spiritual ministry are to be supported by those who benefit." (I certainly do not agree with this last sentence, for we all have a spiritual ministry, and we should not expect to be physically remunerated for our spirit work. If we did, we would fall into the category of making merchandise of the Word of God; of course, J Vernon knows this now better than I).
Verse 13, "Do ye not know that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar?"
LGT "Do you not know that the ones who are laboring at sacred things, eat of the things of the temple? The ones attending at the altar, partake with the altar?"
Do you know that the ones who are laboring at sacred things: Paul uses the Levitical Priesthood here as an example of supporting the apostles (See Num. 18-20); as I said previously, I do not believe this is meant for so-called ministers today; it is meant for those apostles and Spirit led teachers sent out by the apostles before the Bible was complete. Eat of things of the temple? The ones attending at the altar, partake with the altar: a portion of the sacrifices brought by the people of Israel was provided for the attending priests.
Verse 14, "Even so hath the Lord ordained that they which preach the gospel should live of the gospel."
LGT "So also the Lord did order the ones announcing the Glad Tidings out of the Glad Tidings to live."
I say again, I believe Paul is saying that he and the other apostles, and the ones the apostles have sent out with the Gospel, should be given sustenance for their continuance; certainly not for them to live sumptuously as these modern day charlatans. Now I must admit, there are some ministers who may think they have been called by the Lord, but I find it rather mundane, to say the least; I believe if they would search their spirits, they would say it is a privilege to teach God's Word, and not a responsibility. But to keep it in its context, I quote a passage from Barnes: "The word Lord here doubtless refers to the Lord Jesus, who has sent forth His ministers to labor in the great harvest of the world." He goes on to say, "They who are sent forth by Him; who devote their lives to His work: who are called and employed by Him in this service. (My footnote: this could only refer to the disciples and then the apostles, after the outpouring of the Holy Spirit at Pentecost) Barnes continues: "This refers, therefore, not only to the apostles, but to all who are duly called to this work, and who are His ambassadors." (The word duly means properly called, the same as the apostles were called; and I have yet to find an apostle today). Of course Barnes goes on to explain that ministers today are to be supported within reason for their ministry; I say, if Paul could work and preach, so can we today, who attempt to teach the Word of God. However, Paul did not take pay from the Corinthians because they were still in a carnal state, and knew nothing of the proper motive in giving. I believe we should give to the family, as the family is in need, not whatever the family wants. It is OK if you disagree with me, for I am only expounding this epistle to the best of my knowledge and ability, for I have no spiritual gift.
Verse 15, "But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should my glorying void."
LGT "But I have not used any of these things. And I did not write these things, in order that thus it should be with me: for [it were] good for me to die, rather than anyone should make void my boasting."
But I have not used any of these things: Paul uses the personal pronoun "I" to the rest of the chapter in order to set forth his personal preference regarding his own actions in this matter. Paul preferred not to use his authority as an apostle to receive support from the church. He chose to support himself. And I did not write these things, in order that thus it should be with me: Paul says that his writing to them regarding the issue of support was not that they would support him; it was that they needed to understand that giving proceeds from the heart, and not because they had to. For it were good for me to die, rather than anyone should make void my boasting: Paul uses the term "boasting" as his joy in the Lord. Here Paul is saying that he would rather die than to have anyone say that he was preaching and writing for his own gain; and that if he would take support, they might charge him with greed, because they were still in a carnal state, and not yet grown up to understand true "hilarious giving" as unto the Lord.
Verse 16, "For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!"
LGT "For if I announce the Glad Tidings, there is not boasting to me: for necessity is laid upon me; but woe it is to me if I should not announce the Glad Tidings."
There is not boasting to me: Paul's boasting could only be in the Lord, that he preaches the Word at his own expense, for he could not glory in preaching the gospel, because he was constrained to. He gives this reason: for necessity is laid upon me: Paul says he has no choice in the matter, for the Lord called him directly to preach the gospel, and the only choice he has is to obey the voice of the Lord. But woe it is to me if I should not announce the Glad Tidings: Paul, unlike the claims of the modern preachers, had a real call from Christ, and he had no choice but to obey, that is, in his own mind; of course he could have refused, but that is not Paul's claim here; Paul says that he must preach or die.
Verse 17, "For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me."
LGT "For if I do this willingly, I have a reward: but if unwillingly I am entrusted with a stewardship."
For if I do this willingly: If I announce the Glad Tidings willingly. I have a reward: a reward awaits Paul for his willingness to announce the Glad Tidings: a reward awaits us for our willingness to allow the Holy Spirit to do His work in and through us. But if unwillingly: Paul says that if he preaches strictly out of necessity, and that he is not willing. Now, it comes to mind that Paul had felt that his whole life was to please the Lord; and it made him willing to sacrifice everything to preach the Word. Paul's occupation was making tents, but the fact that he was occupied with Christ, made him willing to announce the Glad Tidings at all costs. I am entrusted with a stewardship: a steward falls into the classification of a slave; not that Paul is degrading the office of an apostle, he is just defining his call.
Verse 18, "What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel."
LGT "What then is my reward? That in announcing the Glad Tidings, I should make the Glad Tidings without expense, so as not using to the full my authority in the Glad Tidings as my own."
What then is my reward: "Though I have been called by miracle (on the road to Damascus), and though necessity is laid upon me, so I cannot but preach the gospel, yet how shall I so do it as to make it proper for God to reward me as a voluntary agent?" (Barnes). That in announcing the Glad Tidings, I should make the Glad Tidings without expense: by Paul preaching without being paid, gave him the liberty and peace of mind that he could glory in. Modern day preachers cannot use Paul as their example, for Paul was not only an apostle, he was inspired by the Holy Spirit; today we are not inspired nor are we apostles. I say if a man can work and study and teach, it is good.
Calvin notes on this portion of Paul's epistle:
"This then is the sum: 'I (Paul) am under the necessity of preaching the gospel; if I do it not, woe unto me, for I resist God's calling. But it is not enough to preach, unless I do it willingly; for he who fulfills the commandment of God willingly, does not act as becomes him, suitably to his office. But if I obey God willingly, it will in that case be allowable for me to glory. Hence it was necessary for me to make the gospel without charge, that I might glory on good ground'."
So as not using to the full my authority in the Glad Tidings as my own: Paul had the right to take support, but he refused on the ground that he could prove his willingness to preach the Glad Tidings, and not to abuse his power. The Word of God should never be withheld for any reason other than a refusal on the part of the listeners. Paul gave the gospel of free grace freely, as it was given to him. Maybe a teacher is "worthy of his hire", as they claim, but if he is able to work, he should work and support himself.
Verse 19, "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more."
LGT "For being free from all, to all I myself have become a bondservant, in order that I might gain the more."
For being free from all: Paul was free from all men by not taking maintenance from the church. To all I myself have become a bondservant: Paul says that in preaching the gospel he has made himself a slave to all. Here he is saying that by not taking money from them, he became their slave, but only in the gospel. In order that I might gain the more: Paul could not be a hindrance to any. "Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable [unquenchable] desire for the salvation of mankind. Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven" (Chrysostom).
Verse 20, "And unto the Jews, I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law:"
LGT "And I became to the Jews as a Jew, in order that I might gain Jews: to the ones under law, as under law, not being myself under law, in order that I might gain the ones under law."
And I became to the Jews as a Jew: Paul was a Jew and was not ashamed of it. Paul observed the customs of the Jews as far as his conscience had allowed; however, he did not compromise his Christian liberty because he was free to do whatever he felt necessary. In order that I might gain Jews: here he gives his reason for not offending them. Paul always had the conversion of the individual before him. To the ones under the law: these are also Jews, but also included the proselyte, Gentiles converted to Judaism. "And when was he under the law? When he shaved his head; when he offered sacrifice. Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended [supported]. For that he might bring over to his faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed [inclined]. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from degradation?" [That is, the Jew who felt obligated to keep the law] (Chrysostom). Not being myself under law: Paul did not live under the Mosaic Law but under the law of liberty, which he has already explained, and will explain more as we continue our study in this epistle. In order that I might gain the ones under law: not only that he might teach them salvation by "faith alone in Christ alone", but that he might also teach them the grace way of living under the liberty provided by God's grace.
Verse 21, "To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law."
LGT "To the ones without law, not being without law of God, but within law of Christ, in order that I might gain the ones without law."
To the ones without law: these are the Gentiles that were not under the Law of Moses, outside the Jewish Commonwealth. Not being without law of God: Paul did not live outside God's law, that is, he did not live lawlessly, but he went to the Gentiles with the Gospel of grace. But within law of Christ: Paul gives them the gospel of grace made possible by Christ's death on the cross; he says this in order to quiet the opposition that he was teaching lawlessness; for the law of Christ goes far and beyond the Ten Commandments; remember how the Lord said that committing adultery was not confined to the actual deed, but even in man's evil thoughts. "Now Paul calls it expressly the law of Christ, in order to wipe away the groundless reproach, with which the false apostles branded the gospel, for he means, that in the doctrine of Christ nothing is omitted, that he might serve us a perfect rule of upright living" (Calvin). In order that I might gain the ones without law: that he might win the Gentiles to Christ, he became as a Gentile.
Verse 22, "To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some."
LGT "I became to the weak, weak, in order that the weak I might gain: to all these I have become all things, in order that by all means I might save some."
Paul uses every method consistent with the gospel of grace. In this verse he brings all that he had previously said together to announce this great aim; that he has gone out to reach all men everywhere with the Gospel of grace that I might save some. Paul knew that the Word of God would reach but a few, but that few were worth all Paul's efforts.
Verse 23, "And this I do for the gospel's sake, that I might be partaker thereof with you."
LGT "And all things I do on account of the Glad Tidings, in order that a fellow partaker in it I might be."
Paul's desire is that he might share in giving out the gospel of grace with the others, that is, that he co-partner with them. Paul desired to share in the benefits of the gospel of grace not only in the salvation of souls, but partaking of the same mind with those of like passion, and also looking to the future rewards that will be received by all who are committed to God's wonderful grace.
Verse 24, "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain."
LGT "Do you not know that those run in a race course all run, but one receives the prize? Thus run in order that ye may lay hold of."
Paul is using the Olympic Games of Corinth, called the Isthmus Games, as an example of running the race of the Christian life of serving Christ. In the games only one runner would receive the victor's crown; in the Christian race all who run win. Paul gives this illustration in order to encourage all believers to get serious concerning Bible Doctrine. We do not study for the prize alone, but in order that the Holy Spirit might be able to use us along the way. Remember, we do not receive a reward for our service, but only for our willingness for the Holy Spirit to use us, and this takes preparation on our part. We must not start the race unless we intend on finishing, because our joy will not be fulfilled if we quit in the middle, or get lazy and start making excuses why we can't study. Let us commit ourselves to Bible study and then allow God the Holy Spirit to use us.
Verse 25, "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible"
LGT "But everyone that strives in all things controls himself, they indeed then in order that a corruptible crown they may lay hold of. But we an incorruptible."
But everyone that strives in all things controls himself: every athlete exercises self-control. The Greek word for "strives" is agonizomai, from which we get our English word "agonize." It is at great agony that the Olympic athlete conditions himself for the race, or fight, or whatever athletic contest he is to compete. They indeed then in order that a corruptible crown they may lay hold of: the athlete competes for the prize that may even make him rich, but that crown is for a brief time; when he lays hold of the prize, it is one that will last only for a brief moment. But we an incorruptible: the prize we strive for will last for eternity. We don't really seem to put much value on receiving rewards; otherwise we would be much more committed to the study of the Word of God. A niece of mine once told me that she did not care if she received a reward or not, that just getting to heaven was good enough for her; but that is simply foolish talk; otherwise Paul would not place such stress on rewards. I for one am interested in receiving a reward, and I hope I will receive one, and this motive I use an encouragement for service.
Verse 26, "I therefore so run, not as uncertainty; so fight I, not as one that beateth the air."
LGT "I therefore so run, as not uncertainly, so I box, as not beating [the] air."
I therefore so run, as not uncertainly: he runs to win. Paul runs with determination, as Christ is his goal; Paul was occupied with Christ. Paul changes his metaphor from a runner to a boxer. So I box, as not beating the air: a boxer trains by shadow boxing to evaluate his timing and increase his speed, by developing his ability to punch straight at his opponent, and thereby not missing his target. By so doing when he gets into the ring he will not still be beating the air. Paul says that he runs a good race, and fights a good fight with real opponents, and with an incorruptible crown awaiting.
Verse 27, "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."
LGT "But I buffet my body, and bring [it] into servitude, lest to others having preached, I myself might not be approved."
But I buffet my body: the Greek word for "buffet" is hupopiazo, and it means to beat black and blue to the area beneath the eyes, that is, to blacken the eyes. Paul was not teaching self-flagellation as was practiced by the Essenes, but was simply illustrating self-discipline, using the metaphor of the boxer. And bring it into servitude: Paul had complete control of his flesh so that it did not get in the way of his preaching. By this metaphor Paul is saying that he controls his flesh, not the opposite. Lest to others having preached: Paul had preached to thousands, and he says that even though I have been faithful in this, if I did not keep my body under subjection, I would lose my reward. I myself might not be approved: the Greek word for "not be approved" is adokimos, which means not able to stand the test. Barnes thinks it means Paul had a fear of being lost, and this is completely untenable, because it does not fit Paul's teaching of free grace. The term is applied to metal when it is tried by fire to see if it be genuine; this is the meaning of this metaphor; at the judgment seat of Christ our works will be tried by the fire of His Word, and it may or may not stand the test of true works, that is, divine good, or human good. Divine good is what the Holy Spirit has produced in us, and human good is what we have produced on our own.
In the next chapter Paul continues his teaching on Christian liberty.
Share freely but cite the source: http://bbbiblehelps.epizy.com