1 Corinthians 9:1-27

II. THE NOBILITY OF SPIRIT WITH WHICH THE APOSTLE WAS WONT DELIBERATELY TO FOREGO THESE RIGHTS.

1. Observe the fact. The apostle had acted upon this principle from the beginning. An open statement like this could not have been made had it not corresponded with the actual and well known facts of the case.

2. Consider what this purpose involved, viz. hard manual labour. Like every Jew, Paul had been taught a trade; he wove the Cilician goats' hair into the fabric used for tents and sails, etc. It was a tax upon his energies whilst he was thinking, writing, and preaching, to spend part of the day in hard, rough toil.

3. Remember the exception; from the Macedonian Churches, for a special reason, Paul had consented to receive a liberal gift.

4. The motive which animated Paul deserves attention. It was not pride. There was a personal motive; whilst preaching was a necessity in his case, so that he could take no credit and make no boast for his ministry, he willingly gave up his right to maintenance, that he might have the pleasure of a voluntary sacrifice, a ground of lowly glorying. And there was an official motive; his design was to remove any hindrance out of the way of the progress of the gospel. It might be thought by some that he preached for gain, and such a supposition would render his hearers suspicious and unreceptive. That this should not be the case, he chose to forego his rights, that the obvious disinterestedness of his conduct might support and render effective the gospel which he proclaimed.—T.

1 Corinthians 9:16

The obligation of preaching.

The sincerity of the strong emphatic language of the apostle in this passage is not to be questioned. His whole life is a proof that it was with him as he here affirmed. A law, a vow, was upon him; and there was no discharge, no intermission, until his fight was fought and his course was run.

I. THE SPECIAL OBLIGATION LAID UPON THE APOSTLE.

1. In what it originated. There is no room for doubt upon this point. Christ himself had met Paul on the way to Damascus, and at the same time that he shed Divine light upon the mind of the persecuting Pharisee Saul, he converted him into the apostle of the Gentiles, and gave him the "marching orders" upon which he was henceforth to act. "Depart: for I will send thee far hence unto the Gentiles." The tones of that voice rang in his ears throughout the whole of the ministry which was thus inaugurated.

2. How it was fulfilled. The record makes it plain that the obligation was not only recognized, but practically fulfilled, in a spirit of cheerfulness, gratitude, confidence, and devotion. Such is the explanation of a life so different from the ordinary life of men; a life which Paul himself acknowledged to be one of toil, of privation, of suffering, and persecution. "Necessity was laid upon him." In Asia and in Europe, to Jews and to Gentiles, he offered with warmth and cordiality the unsearchable riches of Christ.

3. The opening which this obligation left for voluntary devotion and sacrifice. Paul says plainly that he had no choice as to preaching; preach he must; woe is to him if he refrains from doing so! Yet his ardent, generous nature desired to do something over and above what was required. This was the explanation of his refusing to receive pay and maintenance from his converts. He had a right to this, even as his fellow labourers; but he put this right in abeyance; he voluntarily declined what he might have claimed, and thus left himself somewhat in which to glory.

II. THE GENERAL OBLIGATION LAID UPON THE CHURCH OF CHRIST. The acknowledgment here made by the apostle is one which may appropriately be made by the whole Church of Christ.

1. An obligation of authoritative command. The Lord Jesus, who is the Saviour of the world, is the Monarch of his Church. His order is, "Go ye into all the world, and preach the gospel to every creature." It is only open to us either to dispute his authority or to obey his direction.

2. A moral obligation of gratitude. Jesus himself has unfolded the law: "Freely ye have received; freely give." If we have a just sense of our indebtedness, first to the love and sacrifice of Christ, and then to the self denying labours of those whom he has sent to labour for our spiritual good, we shall feel the gracious constraint leading us to such efforts as he himself has enjoined.

3. An obligation enforced by many illustrious examples of devotion. They who read of the heroic enterprises of Christian evangelists, and of the noble fortitude of Christian martyrs who have died at the hands of those they sought to save, may well gird themselves to the labours to which they are invited by the spirit of benevolence, as well as commissioned by him whose authority is ever binding and whose recompense is ever sure.—T.

1 Corinthians 9:19-23

Ministerial pliancy and adaptation.

In great natures we sometimes meet with a remarkable combination of firmness and yielding. To do a great work in this world, a man needs a powerful will, a resolution not easily moved, at the same time that he displays a flexibility of disposition, and a readiness to adapt himself to different characters and to changing circumstances. Without the determination which approaches obstinacy, he will not keep the one aim before him; without the pliancy needed in dealing with men, he will not be able to secure the aim. Thus the same Apostle Paul who said, "This one thing I do," is here found professing that it was his principle and his practice to become all things to all men.

I. INSTANCES OF MINISTERIAL ADAPTATION. Paul's was a very varied life and ministry; he was brought into association with all sorts and conditions of men. Himself a Jew by birth, he was yet the apostle of the Gentiles, and he was equally at home with those of either race. Himself a scholar, he was prepared to deal with rabbis and with philosophers; yet he delighted to minister to the rudest barbarians. In this passage Paul mentions three instances of his pliancy.

1. To the Jews he was a Jew, i.e. he openly honoured the Divine Law given to Moses; and not only so, in certain circumstances he observed the ceremonies of his nation. This is evident in his circumcising Timothy, and in his shearing his hair and fulfilling a vow.

2. To those without the Law, outside its pale and regimen, he became as one of themselves, i.e. he was superior to many of the petty prejudices and indifferent to many of the customary observances of his fellow countrymen. How he adapted himself to the Greeks may be seen from his preaching upon the Areopagus at Athens.

3. To the weak he became as weak; e.g. in the matter treated in the preceding chapter, he had shown his consideration and condescension in refraining from eating what might possibly be ceremonially defiled.

II. THE PURPOSES SOUGHT BY THIS COURSE OF MINISTERIAL ADAPTATION. He was "free" in so far as, by refusing support from his converts, he left himself at liberty to act as he thought fit; yet he made himself "a slave" for the sake of those whose welfare he sought. The aim he set before him was one which justified the use of the means he describes.

1. He desired to gain some. Whatever he might lose, it was his hope and purpose to "win souls"—a rich recompense and an abundant compensation for all his losses.

2. He desired to save some. This is a stronger expression, for it implies the peril to which the hearers of the gospel were exposed whilst they remained in unbelief, and it implies the happiness, security, and dignity to which those were brought who received the Word.

3. He did what he did for the gospel's sake. For his own advantage he would never have submitted to all which he willingly endured because of his attachment to the truth in Christ Jesus.

4. Yet there was a personal aim before him. He hoped to be partaker himself with his converts of the blessings of the great salvation. His own interests were bound up with theirs, and it was ever his hope to share in the joys of that time when "he that soweth and he that reapeth shall rejoice together."—T.

1 Corinthians 9:24, 1 Corinthians 9:25

The Christian race.

Nothing could be more natural, more effective, than an allusion of this kind, occurring as it does in a letter to residents at Corinth. The Isthmian games, celebrated in the neighbourhood of their own city, were to the inhabitants of this famous place a matter of the greatest concern and interest. The gathering of representatives from all parts of Greece to witness the athletic contests which took place in the stadium of the isthmus, gave dignity and solemnity to the occasion. And the honours accorded to the victors were so highly coveted that there could have been but few of the ambitious young men of Achaia, indeed, of the whole of Hellas, who were not fired with a desire to distinguish themselves in these contests. No wonder that Paul should stimulate his own zeal and that of his Christian friends and disciples by reminding himself and them of the efforts and the sacrifices which were willingly undertaken for the sake of a perishable crown.

I. THE COURSE. The marble stadium of the isthmus serves as a picture to us of the course to which Christians are summoned. The Christian course is one of faith and obedience, of love and patience, of devotion to God and benevolence toward men.

II. THE SPECTATORS. It was the presence of the illustrious from every part of Greece which gave such peculiar dignity to the Olympian and the Isthmian games. In the Christian race, they who run are encompassed by a "great cloud of witnesses" the Church militant and triumphant, the glorious angels, and the Divine Lord himself looking on with the deepest interest, and perhaps justifiable anxiety.

III. THE COMBATANTS. We are not to restrict these to apostles, to preachers, to public labourers for Christ. Every disciple is a spiritual athlete, is called upon to run the race, to maintain the struggle, No room in the course for the indolent and inactive.

IV. THE DISCIPLINE AND PREPARATION. It is well known that for many months the athletes who aspired to the victor's wreath were obliged to undergo severe discipline, under the guidance and care of a skilful trainer, who required them to deny themselves many pleasures, to endure much fatigue, hardship, and suffering. Paul reminds us of the necessity of being temperate in all things, of bringing under the body—buffeting it with many blows. The Christian life is not one of ease and self indulgence; it is one of strenuous effort and self denial. They who strive for masteries must strive lawfully, must accept and obey the Divine conditions of the course.

V. THE EFFORT. The "one" combatant who received the prize did so as the result of great effort, strenuous and persevering. For neither apathy nor weariness were compatible with success. "So run," says the apostle, meaning that we are to imitate, not those who fail, but him who succeeds and conquers. What need, in living unto Christ, is there of diligence, of watchfulness, and above all of endurance!

VI. THE PRIZE. At the isthmus this was a chaplet of pine leaves, which soon faded. Yet its possession was coveted, and was counted a reward for the training and the toil. How much more should the Christian be animated by the prospect of an eternal inheritance and an amaranthine crown!—T.

1 Corinthians 9:25

"An incorruptible crown."

There was an ardour of temperament, a resoluteness of purpose, in the constitution and moral life of Paul, which made the imagery of this passage peculiarly congenial to his soul. He was fired with a sacred ambition, and he sought to inspire his hearers and readers with something of his own enthusiasm. His glowing imagination could realize something of the glory gained by the successful athlete who was welcomed with honour in his native state, whose statue was shaped in marble by some illustrious sculptor, and whose praise was embalmed in verse deathless as that of Pindar. How much more must he, with his cleared moral perceptions, his elevated spiritual aims, have sympathized with the prospects which inspired all true Christian athletes, who endured an earthly strife and hoped to gain a heavenly diadem!

I. THE GIVER OF THE CROWN. Christ has himself contended, suffered, and overcome; on his head are many crowns. He is the Lord of the course and the conflict. Coming from such hands, the recompense must be infinitely precious. He sweetens the gift he bestows by words of gracious approval. He counts the crowns of his people as his own.

II. THE WEARER OF THE CROWN. He who is to partake the throne, the triumph, must first share the strife and bear the cross of Jesus. The crown of thorns comes before the crown of victory and empire. They who shall hereafter triumph are they who now and here strive and suffer, endure and hope. Their contest must be lawfully conducted and strenuously maintained. It is they who are "faithful unto death" to whom is promised the fair crown of life.

III. THE VALUE OF THE CROWN. It is a gift, and not a reward to which there is a just claim; there is no case of merit here. At the same time, it is an expression of satisfaction and approval, and coming from Christ has in consequence a peculiar value to his people. The Isthmian wreath was in itself of no worth; its value lay in the witness it bore to the wearer's prowess. But the Christian's crown is not only a token of Divine approbation; it is accompanied by substantial recompense, especially by promotion to rule and authority. He who is crowned is made "ruler over many things."

IV. THE IMPERISHABLENESS OF THE CROWN. It is not a material crown, like the wreath of fading leaves. It is a crown of righteousness and of life, and is consequently in its nature immortal. It is worn in the land of incorruption and of immortality. It blooms perennially in the atmosphere of heaven.

PRACTICAL LESSONS.

1. Here is an appeal to the aspiring. Why seek earthly distinctions which must pass away, when within your reach is the unfading crown of glory?

2. Here is an inspiration and stimulus to the Christian combatant. Why grow weary in the race, why sink faint hearted in the contest, when there is stretched forth, before and above you, the Divine and imperishable crown of life?—T.

1 Corinthians 9:1-15

The support of the ministry.

Paul recognizes a ministry set apart.

I. THE RIGHT OF MINISTERS TO CLAIM ADEQUATE SUPPORT FROM THEIR PEOPLE. Enforced by:

1. Analogy.

2. The Mosaic Law.

3. Common sense. It is reasonable that those who give up their time, energies, and gifts to the service of the Church should be supported by it. This is seen more strikingly when we remember that what is received by the Church is of infinitely more value than what is given: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" The Church is not a loser, but a great gainer. What blessings God has bestowed in the past through the channel of a faithful ministry? What may he not in the future, to ourselves, our friends, our children?

4. The express ordination of Christ. As though the preceding strong arguments were not strong enough, this the strongest and altogether unanswerable one is added. The Head of the Church commands. He sees what is fitting and best. We run counter to his mind if we do not yield prompt and willing obedience. Whatever we may think, this is what he thinks (Matthew 10:10; Luke 10:8). Ministerial support:

II. THE RIGHT MAY PROFITABLY BE WAIVED UNDER CERTAIN CIRCUMSTANCES.

1. To remove prejudice.

2. To prove disinterestedness, showing that we are not actuated by love of lucre.

3. To gain more independence, which may be desirable under certain conditions of Church life.

4. To make a strong position for one's self when unjust charges are apprehended. The Apostle Paul would not give the least advantage to his enemies.

5. For any ether reasons which promise profit to the interests of Christ's kingdom. If thereby we can "gain the more" (verse 19). There is nothing derogatory in a minister supporting himself. It is a pity that there should be so much absurd prejudice against it. A marvel of incongruity that the title of "Rev." should be bestowed upon the minister who is supported by his people, and denied to the minister who follows the lead of the apostolic tent maker! that the one should be welcomed to certain associations and circles, and the other kept at arm's length! Not that the title of "Rev." is appropriate for any; yet if ever a man deserved such a designation, I suppose it was the very apostle, who, according to modern notions, disqualified himself for it. As to privileged societies, men of good sense need scarcely worry themselves about being excluded from those which would have blackballed the apostle of the Gentiles.—H.

1 Corinthians 9:16, 1 Corinthians 9:17

Compulsory gospel preaching.

I. THE TRUE MINISTER BECOMES SUCH NOT BY MERE CHOICE OR PREDILECTION. Preaching the gospel is:

1. Not easy.

2. Often disheartening.

3. Its joys come rather after triumph over natural inclination.

4. Too responsible to be undertaken without authority.

II. THE TRUE MINISTER BECOMES SUCH BECAUSE OF:

1. God's command. Uttered to heart—a "Divine call," corroborated by suitability, confirmed by blessing on labours

2. Claims of fellow creatures.

3. Conscientious promptings towards service.

III. THOSE CALLED TO THE MINISTRY DARE NOT REFUSE. "Woe is unto me, if I preach not the gospel!" To refuse would involve:

1. God's displeasure.

2. The blood of our fellows resting upon us.

3. The nonemployment of gifts, and the consequences of this.—H.

1 Corinthians 9:22

Soul saving.

The great apostle of the Gentiles was a singular man and lived a strange life. Some looking at him pronounced him to be a fool; others, a madman. He seemed, indeed, strangely destitute of that wisdom which places self interest in the front, and incites to the pursuit of position, power, and the praise of men. When brought to a knowledge of the truth, the future apostle relinquished the course which he had mapped out, and his association with Gamaliel and the great teachers. He commenced with gigantic self sacrifice: why? He desired to save souls. He became a great traveller—from city to city, town to town, village to village, he went on untiringly: why? To save souls. He underwent extreme sufferings (2 Corinthians 11:24-29)—to save souls. He exposed himself constantly to danger and death—to save souls. With the Jew he banished from his mind all Gentile tendencies—to save the Jew. With the Gentile he severed himself from all Jewish partialities—to save the Gentile. He was willing to be anything or nothing, to do this or that, if by any means he might "save some." Soul saving had become a master passion of his soul. He was in the world for it. Everything must be subordinated to it.

I. WHY WAS PAUL SO DESIROUS TO SAVE SOULS? He remembered:

1. The value of the soul. Of this he had the deepest conviction. To him the soul of man was the most precious thing in the world. Whilst men were seeking to save all other things, he would seek to save this. All other gain was as loss compared to the gain of a soul.

2. The fate of the lost soul He saw the unsaved soul going down, getting further and further from God, becoming viler, ripening for hell. The fearful words of his Master rang loudly in his ears. He believed them, he did not refine them down until they meant nothing. He saw the souls "cast out;" he heard the dread "Depart;" the "weeping and wailing and gnashing of teeth" sounded in his heart; and he resolved that, as an instrument in the Divine hand, he would do his utmost to "save some."

3. The future of the saved soul.

4. The glory of Christ. This was supreme in the apostle's mind. The Master was first. Paul was pre-eminently a "Jesus Christ's man." Soul saving redounded to the honour and praise of his Lord. Christ had come "to seek and to save that which was lost." The purpose of the Master became the all absorbing desire of the servant. Paul saw that his Master was glorified by the victories of the cross. So in season and out of season the apostle preached "Jesus Christ and him crucified" that he might "save some." He lived, laboured, suffered, for the clay when "the multitude which no man could number" should sing to the praise of Christ the sweet stanzas of the "new song." The love of Christ constrained him.

II. NOTE SOME WAYS IN WHICH PAUL SOUGHT TO SAVE SOULS.

1. He used all means at hand.

2. He complied with prejudice and prepossession. It we would make others like ourselves in things essential, we must first make ourselves like them in things indifferent. Paul tells us that to the Jew he became a Jew—remembered Jewish feeling, looked at things from a Jewish standpoint, accorded with Jewish observances. To the Gentile he became a Gentile—accommodating his utterance, manner, form of thought, mode of presenting the truth, to Gentile predilection. You can talk to a man more easily if you stand on the same platform with him. To the weak Paul became as weak; not insisting upon his liberty or ruthlessly running counter to imperfect conceptions. In fact, he asserts that he became "all things to all men" in order to realize his supreme object. Personal predilections must be sacrificed, and unpleasant restraints submitted to, if we would do effectively the greatest work under heaven. An unbending preacher will preach to unbroken hearts. An insistence upon our rights and privileges is a short method, often adopted, of ruining all hopes. A spirit of holy compliance, a disposition to stand just alongside the one we would gain,—these are potent. We often bar and bolt the very door that we are trying to unfasten. Often we forget that we are speaking to very imperfect men, and that we are very imperfect ourselves. Compliance must, of course, not be unlimited.

3. He practised great self sacrifice. He did not think of himself, but of those he sought to gain. We have seen how willing he was to sacrifice his personal predilections. He went further.

1 Corinthians 9:24-27

Spiritual athletics.

Paul compares the Christian life to a foot race and to a boxing contest. These were familiar to the Corinthians, being conspicuous features of the celebrated Isthmian games. A wise teacher speaks through things known of things unknown. Christ spoke in parables. Passing events may be made the vehicles of abiding truths. The secular may often illustrate the sacred. There is no loss of dignity or impropriety in such modes of instruction. Some people are shocked by references to everyday life; but such people ought to be shocked. Homely garb sometimes wins the readier admittance. Note some points of resemblance.

I. CHRISTIAN LIFE IS A PASSAGE—FROM SIN TO HOLINESS, FROM EARTH TO HEAVEN. It is a daily movement. We need beware of stumbling blocks, of straying from the right course, of indulgence which may hinder, of violation of laws, of loitering, since the time is short.

II. CHRISTIAN LIFE IS A CONTEST WITH ENEMIES. The "race" does not fully illustrate it. We have opponents, many and resolute. We have a trinity against us as well as for us—the world, the flesh, and the devil. We have not only to "run," but to "fight."

III. FOR SUCCESS ARE NEEDED:

1. Preparation. For athletic contests how much "training" has to be undergone, often very painful and wearying! Our preparation for Christian life is arduous and long, but it does not commence before we enter upon Christian life, but as we enter, and continues until the close. We "train" as we ran and as we fight.

2. Earnestness. No indifferent competitor was likely to win in ancient races or boxing contests. Indifference kills Christian lift,. The half hearted go not far from the starting point. Many have only enough earnestness to "enter" for the race and fight; as soon as they have "entered," they think all is done.

3. Striving. To be amongst the runners is not enough; we must exert our powers; we must call into activity all our energies. We must not be as those who "beat the air," but as those who boat their enemies. Christian life is real, with issues of infinite importance. It is not for exhibition of skill, but for stern work. "Strive [agonize] to enter in at the strait gate." Paul would have each Christian to be as the winner, who "spent himself" in snatching the victory (1 Corinthians 9:24). We do not hinder others from attaining, and for this we may be not a little thankful; but we each need to use the utmost effort.

4. Patience. Christian life is not soon over. At first we may do well, but when difficulties arise we shall be tested. Some who run fastest at first run slowest at last. Our all wise Master spoke of "enduring to the end."

5. Watchfulness. Lest we trip. Lest our enemy gets an advantage. The great Preacher's text was often "Watch!"

6. Resolution. If we are to endure to the end, we shall need stern resolve. Fixedness of purpose is an essential for Christian life. We should determine in God's strength to go on, whatever may lie in our path: to fight on, no matter what enemies confront us. Christian life demands courage and fortitude; we must not be too easily frightened.

7. Concentration. "This one thing I do." The "whole man" must be given to religion. Some professors are "called off" from the race, and lose it. They lower their guard, for their hands must be about earthly things, and then their enemy overthrows them.

8. Continuity. This tries many. If religion were spasmodic, they could be religious. There are many "now and then" Christians. People like to be pious at intervals.

9. Mortification of the flesh. Ancient athletes knew, as their modern brethren do, what this means. The victor was "temperate in all things." A pampered body meant disappointment, disgrace, loss. Paul said, "I keep under [I buffet, I bruise] my body." Our lower nature must be dealt severely with. Indulgence is disaster; we must practise self control, self denial, sob sacrifice.

10. Confidence, but not excess of confidence. Confidence that will prompt to exertion, not confidence which kills effort. "Lest... I myself should be a castaway."

IV. SUCCESS MEETS WITH REWARD. Contrast the crowns of earth with the crown of heaven. Many do so much for a corruptible crown, and we so little for an incorruptible one. A garland of leaves and a day's popularity: paradise and life eternal.

V. MANY SPECTATORS WITNESS THE CONTEST. The eyes of the ungodly are upon us. Fellow Christians watch us closely. The angels behold us, and are "ministering spirits" to us. Perhaps victors of the past, perhaps those who have failed in race and fight, watch us. The King sees us—the Judge—he who holds "the crown of righteousness" for those who have "fought a good fight" and "finished the course." "Wherefore seeing," etc. (Hebrews 12:1, Hebrews 12:2). When we think of the race and fight, we should ponder Philippians 4:13, "I can do all things through Christ which strengtheneth me."—H.

1 Corinthians 9:1-3

The marks of apostleship.

This chapter grows out of the noble utterance of self denial with which the previous one closes. The apostle illustrates and enforces the duty of curtailing our liberty in things indifferent for the sake of weaker brethren, by a reference to his own example in foregoing the right of maintenance by the Church. Was he not free? Had he not all the rights belonging to Christians, unfettered by obligations to men? Nay, more, was he not an apostle? At Corinth, as elsewhere, there were some who questioned the full apostolic authority of Paul, on the ground that he was not one of the twelve; and his self denial seems to have been turned into an argument against him. It was insinuated that he refrained from asking the support of his converts, as the other apostles were in the habit of doing, because he was conscious of his inferiority. It is apparently for this reason that he here presents the marks of his apostleship.

I. HE HAD SEEN JESUS THE LORD. There is no evidence that he had seen Jesus in the days of his flesh, but the reference is mainly to the appearance near Damascus (Acts 9:4-6). On that occasion the Lord met him and gave him his commission as an apostle; and this was regarded as an essential mark of apostleship in the highest sense, as we see from the election of Matthias. In this respect the apostles can have no successors. The office was a special and temporary one, needful for the planting and organizing of the Church, and was intended to expire with the men who held it. Having set the house in order, they were to deliver the keys to the ordinary servants who were left in charge. Still, every one whom Christ sends forth to do his work must first have had the sight of him that faith gives. Only when we have beheld him in his glory, invested with "all authority in heaven and on earth," and heard from his lips the cult to go forth, shall we feel ourselves clothed with power as his ambassadors (comp. Isaiah 6:1-13.; Matthew 28:18, Matthew 28:19).

II. THE CORINTHIAN CHRISTIANS WERE THE SEAL OF HIS APOSTLESHIP. Whatever reason others might have for questioning his standing, they at least had none; for as the instrument of their conversion, he could point to them as "his work in the Lord." The power which accompanied his preaching, and which had wrought so mighty a change in them, was a proof that he had not run unsent. This of itself did not prove apostleship in the high sense in which Paul claimed it, but it proved that the Lord was with him. This kind of evidence requires to be adduced with caution, inasmuch as it is difficult for us to estimate the real success of a ministry; but where there are unmistakable proofs of the conversion of sinners and the edification of saints, we are warranted in viewing these as the seals of our mission. In seeking these high ends, we are doing truly apostolic work. Happy the minister who can say to his congregation, "Ye are my work in the Lord"!—B.

1 Corinthians 9:4-18

Ministerial support.

Having vindicated his claim to be reckoned among the apostles of Christ, Paul proceeds to assert his right to a temporal maintenance at the hands of those to whom he ministered. The other apostles received support, not only for themselves, but also for their wives: why should he not make the same claim? Though he was unmarried, and though he had hitherto supported himself by the labour of his own hands, this did not invalidate his right. Consider—

I. THE RIGHT OF MINISTERS TO A SUITABLE MAINTENANCE. This is upheld by various arguments and analogies,

1. The labourer is worthy of his reward. Three instances are adduced in illustration (1 Corinthians 9:7).

2. The teaching of the Mosaic Law. "Thou shalt not muzzle the ox," etc.. What was the meaning of this injunction? It shows, indeed, the care of the Lawgiver for the brute creation, but it is only a particular application of a great principle. The Law has regard for oxen, not for their own sake, but for the sake of him to whom they are in subjection. And if even the labouring ox was to be fed, how much more should the plougher and the thresher work in hope of partaking! The Law of Moses thus confirms the teaching of natural analogy, that the labourer is to be maintained by his work.

3. The fairness of the claim. "If we sowed unto you spiritual things," etc. (1 Corinthians 9:11). In every case the sower expects to reap; but there is more than this in the apostle's argument. The preacher of the gospel sows spiritual things—those great truths that minister to the spirit: is it a great matter if he looks for carnal things in return—those things that minister only to the flesh? If he is the instrument, in God's hand, of saving the souls of his hearers, what amount of gold can be an adequate recognition of the service rendered?

4. Analogy of the Jewish priesthood. (1 Corinthians 9:13.) The rule was that they who served at the altar should receive a portion of the sacrifices and other gifts that were constantly brought to the temple. A sufficient support was thus secured; and the Divine sanction implied in that ancient rule applies equally to the case of the Christian ministry.

5. The express ordinance of the Lord Christ. (1 Corinthians 9:14.) When he sent forth his apostles to preach, he said, "Get you no gold, nor silver, nor brass in your purses;… for the labourer is worthy of his food" (Matthew 10:9, Matthew 10:10). This was their marching order. They were to depend on the offerings of the people among whom they laboured; and the reference here shows that this was no temporary arrangement, but that it was intended to be the New Testament rule for preachers of the gospel. Instead of having to turn aside to secular pursuits, they are to be free to give themselves wholly to their work. By these various arguments the apostle establishes the right of ministers to claim support at the hands of the Christian people, and the corresponding duty of the people to contribute that support. Both the right and the duty have been but imperfectly recognized by the Church. This will appear if we consider:

II. THE RENUNCIATION OF THIS SIGHT. (1 Corinthians 9:15-18.) Strongly as Paul insists upon his right to temporal maintenance, it is not with a view to urge his claim upon the Corinthians, but to bring into clearer relief his renunciation of it. That he preached the gospel free of charge was to him a matter of boasting which he would rather die than be deprived of. It was no glory to him that he was a preacher; for, as a steward put in trust with the gospel, this was his simple duty. But it was no part of his stewardship to labour without support; and this, accordingly, was a proof of his sincerity in which he was entitled to boast. In this act of self denial he had a reward in making the gospel entirely free, and in securing that on this ground no hindrance should be put in its way (1 Corinthians 9:12). Here some practical considerations emerge.

1. How a minister of the gospel should bear himself towards pecuniary support. There are cases in which he may forego his right, especially where he sees that this renunciation will tend to the advancement of the gospel. Usually, however, it is his duty to accept a stipend at the hands of the Christian people, and that for the reason which led Paul to decline it. To receive a reasonable maintenance is to be in the best position for devoting one's self entirely to the ministry of the Word. But at all times it should be manifest that the servant of Christ does not act from mercenary motives. The shepherd is not to tend the flock for the sake of the fleece. "Not yours, but you," should be his motto (2 Corinthians 12:14).