Am I not an apostle?
Am I not free? Have I not seen Jesus Christ our Lord?
Signs of apostleship
Why should Paul, departing from his usual custom, speak here of himself and his claims? Undoubtedly because these were questioned. Now wishing to incite the Corinthians to self-denial, Paul exemplified this virtue; but to make this effective it was necessary that he should assert and vindicate his position and rights. If he had no special commission from Christ, there was no virtue in renouncing privileges which never were his. The signs of his apostleship were--
I. The vision of christ. Not that every one who saw Jesus became an apostle; but that none became an apostle who had not seen and been commissioned by Him. No doubt he had been contrasted with the twelve to his disadvantage in these respects. But Paul would not submit to an imputation which must needs weaken his authority. He had seen the Lord on the way to Damascus, had heard His voice, and been entrusted with a special mission to the Gentiles. He had not been preaching the gospel at the instigation of his own inclinations, but in obedience to the authority of Christ.
II. Success in apostolic labour. The craftsman proves his ability by the work he does; the sailor by his navigation of the vessel; the soldier by his courage and skill. So the apostle acknowledges the justice of the practical test.
1. Paul appealed to his work. Labour is misspent when no results ensue. But his labour had not been in vain.
2. The workmanship of the apostle was also his seal, i.e., it bore the mark and witness of his character, ability and office. A competent judge, looking to the Churches Paul had founded, would admit them to be evidence of his apostleship.
3. The signs were manifest in the very community where his authority was questioned. There is irony and force in the appeal made to the Corinthians. Whoever raised a question they should not. (Prof. J. R. Thomson.)
The leading characteristics of a truly great gospel minister
The greater minister of Christ
I. The More Independent Of Ceremonial Restrictions. Paul was an apostle, and had “seen Christ,” a qualification that distinguished him as a minister from all but eleven others. Besides this, his natural and acquired endowments placed him in the first rank of reasoners, scholars, and orators. He was brought up at the feet of Gamaliel, &c. But see how he regarded the mere conventionalities of religious society. “Am I not an apostle? Am I not free?”--referring to the eating of meat offered to idols, &c. (1 Corinthians 8:13). The greater the man, always the more independent he is of forms, fashions, customs. Hezekiah called that which his countrymen worshipped “Nehushtan,” a piece of brass. Cromwell called that glittering insignia of authority on the table of the House of Commons a “bauble,” Thomas Carlyle called all the pageantry of office and the glitter of wealth “shams.” Burns called the swaggering lordling a “coof.” A famous French preacher began his funeral address over the coffin of his sovereign with “There is nothing great but God.” What cared Elijah for kings? Nothing. Felix trembled before the moral majesty of Paul, even in chains.
II. The higher the services he renders to society (1 Corinthians 9:1-2). “He that converteth a sinner from the error of his ways, &c. What work approaches this in grandeur and importance? And the man who succeeds in accomplishing it demonstrates the divinity of his ministry (1 Corinthians 9:3).
III. The more independent he is of the innocent enjoyments of life (1 Corinthians 9:4-5). Paul claims the privilege to eat and drink as he pleased, and to marry or not.
IV. The more claim he has to the temporal support of those whom he spiritually serves (1 Corinthians 9:6-14). The reasons are--
1. The general usage of mankind (1 Corinthians 9:7). He illustrates the equity of the principle from the cases of the soldier, the agriculturist, and the shepherd.
2. The principle of the Jewish law (1 Corinthians 9:8-9). “Doth God take care for oxen?” Yes; but is not man greater than the ox? And shall he work and be deprived of temporal supplies?
3. The principles of common equity (1 Corinthians 9:11).
4. Other apostles and their wives were thus supported (1 Corinthians 9:6-12). Have we done less? Is our authority inferior?
5. The support of the Jewish priesthood (1 Corinthians 9:13).
6. The ordination of Christ (1 Corinthians 9:14; cf. Matthew 10:10). Looking at all that Paul says on that question here, the conviction cannot be avoided that no man has a stronger claim to a temporal recompense than a true gospel minister. Albeit no claims are so universally ignored. Call the money you pay to your butcher, baker, lawyer, doctor, “charity”; but in the name of all that is just, do not call that charity which you tender to the man who consecrates his entire being and time to impart to you the elements of eternal life.
V. The more ready to surrender his claims for the sake of usefulness. (D. Thomas, D. D.)
A true minister
We see in these verses--
I. What it is that constitutes a true minister.
1. Communion with Christ. “Have I not seen Jesus Christ our Lord?”
2. Souls won for Christ. “Are not ye my work in the Lord?”
II. The true minister ought to be recognised by his people.
1. Courtesy demands it.
2. His message demands it.
3. His work requires it.
4. Their consciousness declares it.
III. It is often better to answer foolish questions than to pass them by.
1. For the sake of individual character.
2. For the sake of the Christian Church.
3. For the sake of mankind. (A. F. Barfield.)
The claims of the Christian minister
I. Are founded--
1. Upon his character as--
(1) A messenger of Christ.
(2) A man.
(3) A Christian.
2. Upon his work.
II. Include--
1. The common rights of man.
2. The particular right to a just compensation for his labour.
III. Should be enforced--
1. With moderation.
2. With a due regard for the interests of the gospel.
IV. Ought to be relinquished rather than occasion reproach: still the right remains, and will finally be established. (J. Lyth, D. D.)
Maintenance of the ministry
In the preceding chapter Paul has disposed of the question as to meats offered in sacrifice to idols. He has inculcated the duty of accommodating ourselves to the consciences of others, and is prepared to abridge his own Christian liberty. But keeping pace, as he always does, with the thought of his readers, it at once occurs to him that his opponents will declare that his apostleship stands on so insecure a basis that he has no option in the matter, but must curry favour with all parties. The original apostles may reasonably claim exemption from manual labour, and demand maintenance both for themselves and their wives; but Paul has no such claim to maintenance, and is aware that his apostleship is doubtful. He therefore--
I. Asserts his right to the same privileges and maintenance as the other apostles (1-14). He rests his claim on--
1. His apostleship (1 Corinthians 9:1-6). No one could be an apostle who had not seen Christ after His resurrection. Paul therefore, both in his speeches and in his letters, insists that on the way to Damascus he had seen the risen Lord. But an apostle was also one who was commissioned to bear witness to this fact; and that Paul had been thus commissioned he thinks the Corinthians may conclude from the results among themselves of his preaching. In presence of the finished structure that draws the world to gaze, it is too late to ask if he who built it is an architect.
2. The principle of remuneration everywhere observed in human affairs (1 Corinthians 9:7). However difficult it is to lay down an absolute law of wages, it may be affirmed as a natural principle that labour must be so paid as to maintain the labourer in life and efficiency; as to enable him to bring up a family which shall be useful and not burdensome to society, and as to secure for him some reserve of leisure for his own enjoyment and advantage. Paul anticipates the objection that these secular principles have no application to sacred things (1 Corinthians 9:8-9). But this law is two-edged. If a man produce what the community needs, he should himself profit by the production; but, on the other hand, if a man will not work, neither should he eat.
3. Ordinary gratitude (1 Corinthians 9:11). And some of the Churches founded by Paul felt that the benefit they had derived from him could not be stated in terms of money; but prompted by irrepressible gratitude, they could not but seek to relieve him from manual labour and set him free for higher work. The method of gauging the amount of spiritual benefit absorbed, by its overflow in material aid given to the propagation of the gospel would, I daresay, scarcely be relished by that monstrous development the niggardly Christian.
4. The Levitical usage (1 Corinthians 9:13-14). That evils may result from the existence of a paid ministry no one will be disposed to deny. But if the work of the ministry is to be thoroughly done, men must give their whole time to it; and therefore must be paid for it; a circumstance which is not likely to lead to much evil while the great mass of ministers are paid as they are.
II. Gives the true season for foregoing his lawful claim. Paul felt the more free to urge them because his custom was to forego them (1 Corinthians 9:15). How apt are self-denying men to spoil their self-denial by dropping a sneer at the weaker souls that cannot follow their heroic example. Not so Paul. He first fights the battle of the weak for them, and then disclaims all participation in the spoils. Nor does he consider that his self-denial is at all meritorious. On the contrary, he makes it appear as if no choice were left to him. His fear was that if he took remuneration, he “should hinder the gospel of Christ.” Some of the best incomes in Greece were made by clever lecturers; Paul was resolved he should never be mistaken for one of these. And no doubt his success was partly due to the fact that men recognised that his teaching was a labour of love, Every man finds an audience who speaks, not because he is paid for doing so, but because there is that in him which must find utterance. Paul felt that on him lay the gravest responsibilities. Had he complained of bad usage, and stipulated for higher terms, and withdrawn, who could have taken up the task he laid down? But while Paul could not but be conscious of his importance, he would arrogate to himself no credit. Whether he does his work willingly or unwillingly, still he must do it. If he does it willingly, he has a reward; if he does it unwillingly, still he is entrusted with a stewardship he dare not neglect. What, then, is the reward? The satisfaction of knowing that, having freely received, he had freely given (1 Corinthians 9:18).
III. Reaffirms the principle on which he has uniformly acted. It was from Paul (1 Corinthians 9:19) that Luther derived the keynote of his blast “on Christian Liberty” with which he stirred Europe into new life: “A Christian man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to every one.” But Paul was no mere latitudinarian. While accommodating himself to the practice of those around him in all matters (1 Corinthians 9:20-23) in all matters of mere outward observance, he held very definite opinions on the chief articles of the Christian creed. No liberality can ever induce a thoughtful man to discourage the formation of opinion on all matters of importance. No doubt righteousness of life is better than soundness of creed. But is it not possible to have both? Again, Paul had an end in view which preserved his liberality from degenerating (1 Corinthians 9:22). In order to remove a man’s difficulties, you must look at them from his point of view and feel the pressure he feels. In order to “gain” men, you must credit them with some desire to see the truth, and you must have sympathy enough to see with their eyes. Parents sometimes weaken their influence with their children by inability to look at things with the eyes of youth. Put yourself in the place of the inquiring, perplexed, embittered soul, find out the good that is in it, patiently accommodate yourself to its ways so far as you legitimately may, and you will be rewarded by “gaining some.” (M. Dods, D. D.)
Abstinence from rightful privileges
Verse 27 is commonly quoted in the Calvinistic Controversy, to prove the possibility of the believer’s final fall. In reality, it has nothing whatever to do with it. The word “castaway,” is literally “reprobate,” that which, being tested, fails. “Reprobate silver shall men call them.” St. Paul says, “Lest when I have preached to others, I myself, when tried by the same standard, should fail.” In chap. 8. Paul had laid down the principle that it was good to respect the scruples of weaker brethren (1 Corinthians 8:13). But to this teaching an objection might be raised. Does the apostle practise what he preaches? Or it is merely a fine sentiment? Does he preach to others, himself being a castaway, i.e., one who being tested is found wanting? The whole of the chapter is an assertion of his consistency. Note:--
I. Paul’s right to certain privileges, viz., domestic solaces and ministerial maintenance. This right he bases on four arguments:
1. By a principle universally recognised in human practice. A king warring on behalf of a people, wars at their charge--a planter of a vineyard expects to eat of the fruit--a shepherd is entitled to the milk of the flock. All who toil for the good of others derive an equivalent from them. Gratuitous devotion of life is nowhere considered obligatory.
2. By a principle implied in a Scriptural enactment (1 Corinthians 8:9). The ox was provided for, not because it was an ex, but because it was a labourer.
3. By a principle of fairness and reciprocity. Great services establish a claim. If they owed to the apostle their souls, his time had a claim on their gold.
4. By the law of the Temple Service. The whole institution of Levites and priests implied the principle that there are two kinds of labour--of hand and of brain: and that the toilers with the brain, though not producers, have a claim on the community. They are essential to its well-being, and are not mere drones.
II. His valiant abstinence from these privileges (2 Corinthians 8:12; 2 Corinthians 8:15). Note--
1. His reasons.
(1) He was forced to preach the gospel, and for the preaching of it, therefore, no thanks were due. But he turned his necessity to glorious gain. By forfeiting pay he got reward: and in doing freely what he must do, he became free. When “I must” is changed into “I will,” you are free.
(2) His object was to gain others (verse 19) His whole life was one great illustration of this principle: free from all, he became the servant of all.
2. The general principles of our human life. You cannot run as you will; there are conditions (verse 24). You cannot go on saying, I have a right to do this, therefore I will do it. You must think how it will appear, not for the sake of mere respectability, or to obtain a character for consistency, but for the sake of others. And its conditions are as those of a wrestling march--you must be temperate in all things--i.e., abstain from even lawful indulgences. Remember no man liveth to himself. The cry, “Am I my brother’s keeper?” is met by St. Paul’s clear, steadfast answer, “You are.” (F. W. Robertson, M. A.)
If I be not an apostle unto others … I am to you; for the seal of mine apostleship are ye in the Lord.--
The successful minister
I. His happiness.
1. Success.
2. Divine attestation.
II. His claims upon--
1. The respect.
2. Affection.
3. Help.
4. Support of his charge. (J. Lyth, D. D.)
The seal of apostleship
I. Consists in actual success--in the conviction and conversion of sinners.
II. Establishes the claim to apostleship--because it--
1. Indicates the Divine call and blessing.
2. Is of more value than human authorisation.
III. Entitles a minister to the special regard of those to whose spiritual benefit he has contributed. If no claim on others--yet on you for sympathy, love, support. (J. Lyth, D. D.)
Mine answer to those that do examine me is this.--
Ministerial independence
I. Attempts are often made to limit the free action of Christian ministers; as in apostolic times, so now.
II. These attempts should be resisted with Christian dignity and in a Christian spirit--Paul’s answer--he excludes all interference with--
1. His manner of life.
2. His personal and domestic associations. His mode of working. (J. Lyth, D. D.)
The right of the ministry to support
Observe--
I. The occasion of the apostle’s appeal.
1. Not selfish (1 Corinthians 8:12).
2. Some disputed his apostleship and its rights (1 Corinthians 8:3).
II. His assertion of his right--
1. To support for himself--for his wife if he thought proper to marry.
2. Sufficient to free him from the necessity of manual labour.
III. His defence of his right--is sustained by an appeal to--
1. Human justice.
2. The law.
3. The sense of gratitude.
4. Divine ordination under the law, under the gospel. (J. Lyth, D. D.)