1 Corinthians 9:1

Am I not an apostle? Am I not free? Have I not seen Christ Jesus our Lord? Are you not my work in the Lord? If I be not an apostle unto others, yet doubtless I am for you. For the seal of my apostleship are you in the Lord. My answer to them that do examine me is this: Have we not power to eat and drink? Have we not power to lead about a sister or wife, as well as the other apostles, and as the brethren of the Lord and Cephas? Or I only, in Barnabas, have not we power to forbear working?

Father, we come before Your word with humility. We come before Your word asking that You, by Your Spirit, would speak to us. Jesus, we are thankful that You promised that You would not leave us comfortless, but that You would give the Spirit of truth to guide us into all truth. And so, Holy Spirit, we pray that You do just that. In the time that remains today, we ask that You would open our hearts and our minds, and that You'd speak truth to us. For we ask this in Jesus' name, and all God's people agreed, saying, Amen. You can be seated.

It has been a few weeks since we've been in 1 Corinthians, but you may remember that as we finished up chapter 8, we were dealing with liberty in Christ and the importance of not stumbling others with the use of such liberty. People are sometimes stumbled by things that we might consider rather trivial. We look at it and wonder, how in the world do you see this as a problem? Don't you know that we're free in Christ?

But Paul makes the point that the stronger believer, that is, the person who has more liberty or understands better their liberty in Christ, ought to bear with the weaknesses of the weaker brother or sister, or the one who understands less their liberty in Christ. Sometimes we're tempted when someone is stumbled by...

What we consider to be a freedom we have in Christ often leads us to think, "Well, you just need to grow up. You just need to be more mature." However, that's not what Paul says. He states that the stronger believer needs to bear with the weaknesses of those who are less strong. We saw that primary point driven home in verse 9 of chapter 8, where Paul said, "But take heed, lest by any means this liberty of yours become a stumbling block to those who are weak."

We need to be careful that we do not cause others to stumble, especially those who have a weaker understanding of Christian liberty. Paul's view was that love should restrict liberty for the sake of others. In other words, we have the freedom to restrict our freedom.

Now, we live in a culture here in America that is founded upon the idea of liberty. In fact, "Give me liberty or give me death!" We all understand this concept. So when we carry that into the church and into our faith, we really want to hold strong to the idea that we are free in Christ. But Paul emphasizes that we are free to restrict our freedom.

As we come to chapter 9, we will see that Paul will really emphasize this point. Paul, who was an expert lawyer, anticipates the question that those who read this letter would have: "What liberties have you restricted, Paul? You're telling us that we need to restrict our liberty. Well, what liberties have you restricted? How does this practically play out in your life?"

Like any good lawyer, and Paul is a great lawyer—an expert in Jewish law—he will answer that question in a roundabout way, which is the Jewish way, by asking more questions. If you read through and carefully study the first 15 or so verses of chapter 9, you will see that Paul asks about 14 rhetorical questions. The ultimate emphasis, as we will see, is the idea that we have the freedom to restrict our freedom for the sake of others. Love should be the common denominator that leads us. He begins with these questions in verse 1.

Am I not an apostle? Am I not free? The church at Corinth was very into their liberty, just as we are here in the United States. They were hugely emphasizing their freedom in Christ, even taking liberties that were against God's clear commands. Paul asks, "Am I not free? Do I not have liberty? Am I not an apostle?"

There were those in the city of Corinth and within the church who were questioning Paul's apostleship. It is important for us to consider just what an apostle is, as Paul uses the term. The Greek word "apostolos" can be translated as a delegate or a messenger, one sent with a message. In this sense, we could say that any modern missionary is an apostle; they are one sent with a message.

However, Ephesians 2:20 makes it very clear that there was a group of apostles who were foundational leaders of the church, upon which the church is built, with Christ Jesus being the chief cornerstone. When Paul uses the term "apostle" here, it means something different than we might think today. It is not just a missionary, although it does involve that. The apostles, as Paul speaks of them, were a key group of leaders within the early church who had two important things in common.

First, they were eyewitnesses of the risen Lord. Second, they were directly commissioned by Him. Some people teach that the apostles had a third identifying characteristic: a unique infilling of the Holy Spirit, or a unique inspiration of the Holy Spirit. This may or may not be true. I do not hold a cessationist viewpoint, which says that the gifts of the Spirit are not for today and were only for the first-century apostles. I believe that the gifts of the Spirit are for the entire body of Christ, and we will study that in more detail when we get to chapter 12, probably eight or nine months from now.

The gifts of the Spirit are for the body of Christ to do the work of the ministry. Because of the authority given to them by the Lord and their commission from Him, the words that the apostles wrote became Scripture in large part. But Paul says,

Am I not an apostle? He reminds the Corinthians at the end of verse 1 just why he was an apostle. Number one, have I not seen Christ Jesus our Lord? He saw the risen Lord on at least three occasions. First, in Acts chapter 9, we know for sure that Paul was on the road to Damascus to persecute Christians and the church. There, he was knocked down by a bright, shining light and heard a voice saying, "Saul, Saul, why are you persecuting me?" He responded, "Who are you, Lord?" The voice replied, "I am Jesus whom you are persecuting." He saw the risen Lord.

He reminds them through a question, "Have I not seen Jesus Christ our Lord?" But then he emphasizes his apostleship a step further. He asks, "Are not you my work in the Lord?" If I am not an apostle to others, yet doubtless I am to you, for the seal of my apostleship is you in the Lord. The very church of Corinth was a seal of Paul's apostleship. Their existence proved that he was one commissioned by Christ with a message—the message of the gospel. They would not have been a church, a gathering of followers of Jesus Christ, had it not been for the ministry and witness of Paul the apostle.

He reminds them of his apostleship and that he has the same kinds of freedoms and liberties that they do in Christ. In verse 3, he states, "My answer to them that do examine me is this." There is a question among commentators as to whether verse 3 refers to the previous two verses or the remaining seven or eight verses. Depending on the translation you read, it reads differently. In the King James Version and the New King James Version, it seems that this begins the next statement, the next things he is going to say. This is my explanation to those who cross-examine me. However, if you read the English Standard Version or the New Living Translation, it seems to point back to the previous verses. I don't think it's that big of a deal which one you choose; the point is clear regarding what Paul is going to say.

In verses 4 through 6, Paul identifies two rights that he, as a Christian minister and apostle, has. Notice them with me, if you will. Have we not power to eat and to drink? Have we not power to lead about a sister, a wife?

As well as the other apostles and the brethren of the Lord and Cephas, is it only Barnabas and I that do not have the power to forbear working? He zeroes their attention in on two rights that he had as a Christian minister and, more specifically, as an apostle.

Number one, if you're taking notes, the first right was the right of personal support. The right of personal support. Have we not power to eat and drink? In other words, do I not have the right to be maintained by the church? The word "power," used in all three verses—4, 5, and 6—is the Greek word "exousia." It means jurisdiction or right. Paul says he has the right, as a Christian minister and as an apostle, to be supported personally by the work of the ministry.

But not only him personally; he says, secondly, he has the right to family support. Not only should he personally be supported by the work of the ministry, but Paul says he should be able to support a wife. Have I not power to lead along a Christian wife? Do I not have the right to marry a Christian woman, have her minister alongside of me, and be supported by the work?

So, Paul focuses their attention on two rights that he had: the right for personal support and the right to be supported with his family in the work of the ministry. Paul's basic contention was that the work of the ministry, like any other work, is a work that someone should be supported by. I believe that this supports, in some way, the principle of paying pastors, evangelists, missionaries, and other Christian workers enough so that they can support themselves and their families.

But Paul asks, is there some sort of difference for me and Barnabas? Do I not have this same right that the other apostles have? Apparently, most of the other apostles were married, and they carried about with them, wherever they did ministry, their wives. They and their wives and families were supported by the work.

Not just the apostles, but Paul mentions the brothers of Jesus. We know that Joseph and Mary had other children after Mary gave birth to Christ. At least two of them, named James and Jude, were apparently married and went about with their wives, being supported by the ministry. Paul kind of sarcastically questions them.

In verse 6, Paul asks, "Is it just Barnabas and I that don't have this right?" He asserts that he has the same rights. In the following verses, specifically verses 7 and onward, Paul will clearly demonstrate that these are reasonable rights. He will provide five reasons why he has every right to these rights.

Number one, in verse 7, he asks, "Who goes to warfare at his own charge? Who plants a vineyard and does not eat of the fruit thereof? Who feeds a flock and does not partake of the milk of that flock?" The first reason Paul gives for having these rights is that it is customary for workers to be supported by their work. He uses three illustrations: the soldier, the farmer, and the shepherd. Soldiers do not fight during the day and work a civilian job at night to pay their bills or provide for their food, clothing, and housing. They are taken care of by those whom they serve in their role as soldiers.

Furthermore, the farmer, who plants a vineyard, eats first from what he has harvested, and that which he harvests is used to provide for himself and his family. Similarly, one would expect that the shepherd would be supported by the very flock he tends. Thus, Paul's first reason for claiming these rights is that it is customary for those who work to be supported by their work.

Secondly, beginning in verse 8, Paul asks, "Say I these things as a man? Or does not the law say the same also?" He cites the law of Moses, which states, "Thou shalt not muzzle the mouth of the ox that treads out the grain." He questions whether God cares for oxen or if this is written altogether for our sake. He concludes that it is indeed for our sake, stating that "he that plows should plow in hope, and he that threshes in hope should be partaker of this hope."

Paul emphasizes that if they have sown spiritual things to them, is it a great thing that they shall reap from them carnal things? In verse 7, he makes it clear that he has a reasonable right to be supported by his work, reiterating that it is customary for those who work to be supported by their labor.

In verses 8 through 11, Paul states that not only is it the custom in the world, but it is also the custom in God's law. God ordained this. Going back to Deuteronomy 25, verse 4, it says, "You shall not muzzle the ox as it treads out the corn." Paul then poses a question: Do you think God was thinking only about the ox when He said this? Is God only concerned about the ox when He commands, "You shall not muzzle the ox as it treads out the corn"?

The customary practice among those in Israel during harvest time was that as they drew their carts with oxen, the ox would eat the grain that fell on the ground. This was considered their payment. However, God was not only concerned about the ox. In Job 38, verse 41, it states that God provides for the ravens. In Psalm 147, verse 9, it says God provides for the beasts of the field. Jesus Himself, in Matthew chapter 6, verse 26, said, "Behold the birds of the air, for they sow not, neither do they reap, neither do they gather into barns; yet your heavenly Father feeds them." Jesus adds a profound statement: "Are you not much better than they?"

It is commanded in the Scriptures that even animals should be taken care of. Those who work in the field should be fed from that field. Paul emphasizes that it is the customary practice in the world and the command of God. He makes it clear that he had every right to apply this principle to himself. If men working for men should be paid for their labor, surely men working for God should be compensated for theirs. Paul states, "If we sowed spiritual things in you, is it too much that we should reap material things from you?"

The only difference in the principle as applied to the Lord's service is that material payment is given for spiritual service. The Lord provides His own spiritual rewards to those who serve Him, but His people are to provide the material reward. John MacArthur notes that they are to provide it generously, as Paul calls for in 1 Timothy 5, verse 17, to do so with double honor. MacArthur asserts that the Lord's servants are to be supported well. There should not be a double standard applied to preachers, missionaries, and other Christian ministers, a standard that is considerably lower than that set forth for those laboring in secular fields.

In the system of man, we should pay ministers 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. Now, I don't want you to misunderstand; as we go through this at the beginning of the year, I'm not saying that you need to give more so we can support the people more. That's not the case. We are simply going through the Scriptures faithfully, line by line.

It is a reality that this church very well supports the work. There has never been a need that has gone unmet here at Calvary Chapel of Escondido. However, in different circles within the body of Christ and among different denominations, those who minister often take a position of poverty, a vow of poverty, to serve God. I don't think that this is very well supported in the Scriptures. Paul makes it very clear that he had a right to receive support from the work.

I believe we should be wise in the giving of those funds in our stewardship. Notice that Paul says if we have sown into you spiritual things, discernment ought to be used in our giving. We should primarily give to those who are sowing spiritually into us. When we find that someone is a wise and worthy servant, then we should happily, generously, and trustingly give to them.

Paul states that it is the custom in the world and is commanded in God's law. In verse 12, he mentions that it is done for others. If others are partakers of this power over you, are we not rather? Nevertheless, Paul says, we have not used this power. It is the custom in the world that those who work receive support from the work. It is commanded by God in the Scriptures.

It was done for others in Corinth; apparently, there were other ministers who had come to Corinth or had come out of the church in Corinth, and they were laboring among them, receiving care in this fashion. Paul asks, can we not receive support in the same manner?

In verse 13, we see the fourth reason that Paul gives as to why he has a right to this support. Do you not know that those who minister about holy things live off the things of the temple? Those who wait at the altar are partakers with the altar. It is the custom practice in the world, it is commanded by God, it was done for others within the body of Christ, and it is in keeping with the Old Testament priestly ministry.

Those that served in the tabernacle, in the temple, and in the Old Testament, the Levites, were supported by those who were being served. One tribe among the nation of Israel was set apart as priests for the nation, and the rest of the nation supported them. The Levites did not receive a formal inheritance, but they were provided for by the other tribes. Paul says this is the pattern of Old Testament ministry.

Fifth and finally, and I believe most importantly, is the reason that Paul gives in verse 14. Even so, has the Lord ordained that they which preach the gospel should live of the gospel. It is the custom in the world, it is commanded by God, it was done for others, it is in keeping with the Old Testament priestly ministry pattern, and it aligns with Christ's teaching.

In Matthew chapter 10, Jesus sent His disciples out into the work. In verse 7, Jesus said, "As you go, preach, saying, 'The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils. Freely you have received, freely give. Provide neither gold nor silver nor brass in your purse, nor script for your journey, neither two coats, neither shoes, nor stays; for a workman is worthy of his hire.'" Jesus emphasizes that as they go into the work, they will be provided for, for a workman is worthy of his hire.

He says the same thing in Luke chapter 10, verse 7. He instructs His disciples, "When you go forth and you minister, if you're received into a house, remain in that same house, eating and drinking such things as they give, for the laborer is worthy of his hire."

Thus, it is in keeping with the custom of the world, it is in accordance with God's command and His law, it is consistent with what was done for others, it follows the Old Testament pattern for ministry, and it aligns with the teaching of Christ. Paul asserts that he has every right to these rights.

But why does he make this point? Remember, the context is that he has the freedom to forego his rights. Look at the end of verse 12 and verse 15. Nevertheless, in the middle part of verse 12, he states, "Nevertheless, we have not..."

Used this right. Nevertheless, we have not used this power but suffer all things lest we should hinder the gospel of Christ. Then again, in verse 15, Paul states, "But I have not used any of these things, neither have I written these things that it should be done so for me; for it were better for me to die than that any man should take away my glorying."

Paul says he has every right to these rights, to be supported in the work of the ministry, and I think every single one of us here would agree today that this is a major right that Paul had. He lays out the groundwork perfectly: it is the custom of the world, it is commanded by God, it was done for others, it is in line with the Old Testament ministry pattern, and it was commanded even by Christ. Yet, he says, "But I have not taken that right." If ever there was a right that you'd say, "No, Paul, you're entitled to this; you should take this; you have liberty to have this," yet Paul says, "I, for the sake of others, have laid down my rights."

Now, I want you to think for a moment and consider the things that we often hold on to in our Christian walk and say, "I have rights." I guarantee we don't have the same foundation for those rights as Paul did for this one. And yet, for the sake of others, he would willingly lay it down. Why did he do that? Well, I think Paul gives us a good foundational principle here, especially for pioneering works.

You see, Paul was going into places where the gospel had never gone before, going to people who had no background of understanding of the Old Testament, largely Gentiles. He never wanted them to associate the preaching of the gospel as something they were buying. Remember what Jesus said in Matthew chapter 10? We just saw it a moment ago: "Heal the sick, cleanse the lepers, raise the dead, cast out devils, preach the kingdom; freely you have received, freely give."

He never wanted the gospel to be hindered in any way that people might look at him and say, "Well, we just paid him for this," like many of the charmers of the day, many of the magicians who came and brought their teachings or their little snake oil, whatever it may be, and sold it to the people. Paul never wanted the gospel to come at that price.

Way at that expense. I think it's a good principle. Many times, when we have pioneering works, people go out to plant churches or to establish works in places where there is no church before. A lot of times, they're bivocational. They work as tent makers, like Paul did when he was in Corinth, as described in Acts chapter 18.

Paul did not neglect the support of churches. In fact, while he was serving in Corinth, the churches of Macedonia—specifically Berea, Philippi, and Thessalonica—sent him support. They took care of his needs, but he also worked as a tent maker in his trade to support the work. This was so that the people he was ministering to would not be able to say, "Well, we paid you for this." He never wanted that line to be blurred because he wanted the gospel to prosper.

We need to ask ourselves what liberties we are holding on to, whether we have good scriptural support for them or not. What things are we hammering home, insisting that we have rights to them, that maybe for the sake of love and the growth of others, we would do better to lay aside? We should say, "Lord, for Your name's sake and for the kingdom's sake, I'm going to set this aside." In reality, it is the loving thing to do, even if we think we have every support in the world for the liberty we are taking.

As we will see when we get to 1 Corinthians chapter 12, after Paul speaks about gifts, he will say, "But I show you a more excellent way—the way of love." As we considered a few weeks ago in chapter 8, there is a thin path between the pitfalls of license and legalism called the way of love. That is the way that Jesus always traveled. It is the example we have in the Apostle Paul, and it is what we need to seek after as well.

Let this mind be in you, which was also in Christ Jesus, says Paul in Philippians chapter 2. Although He is God, seated on the throne in heaven, He thought it not robbery to be equal with God, but made Himself of no reputation. Why? For the purpose that you and I might receive salvation.

This is an important lesson for us to learn, especially in a culture such as ours that emphasizes liberty and rights like no other. Amen? Let's stand and pray. Father, truly...

We need the power of Your Spirit to walk in this fashion. And so we ask that You would fill us and empower us, Lord, that we would be those who could say, "Imitate me as I imitate Christ."

As we stand here at the beginning of 2011, we ask that You would shine brightly through Your church. Enable us to be witnesses in our words and in our actions, wherever we go.

Lord, would You quicken our spirit? Quickening us so that when we are tempted in our flesh to say, "I have rights," we would recognize Your love and be willing to lay those rights down for the sake of the kingdom and for the growth of those who are perhaps weaker in their faith or understanding than we are.

For we ask this in Jesus' name. Amen. Thank You.