The Ministry of the Gospel Exceeds My Rights

In I Corinthians 8:1-13, the Apostle Paul made a clear case for believers to surrender the exercise of their own rights for the sake of brethren who were weaker in the faith. In so doing, we are required to be mindful of others and to put their welfare above our own. In chapter 9, Paul uses his own experience and practice as an example of such self-surrender to reinforce to his audience that this admonition was not merely rhetorical.

Paul reminds them that he was an apostle and, consequently, he has the right to their financial support and care. “Am not I an apostle…are ye not my work in the Lord…have we not power (authority) to eat and drink…have we not power (authority) to forbear working?” (I Corinthians 9:1-7) He continues by appealing to the Old Testament law. “For it is written in the law of Moses, thou shalt not muzzle the ox that treadeth out the corn” (I Corinthians 9:10)

His work among them as an apostle merited their giving to support his material needs. He adds, “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal (earthly) things?” (I Corinthians 9:11) Finally, he concludes that the “Lord ordained that they which preach the gospel should live of the gospel” (I Corinthians 9:14).

However, even though he has proven his right to their support, he affirms to them “But I have used none of these things” (I Corinthians 9:15).  He did not resort to any of these rights and privileges as an apostle to secure support from them. It was this example of his own refusal to exercise his rights that Paul wanted to set before the Corinthians. In so doing he emphasized to them that the ministry of the gospel was far more important than enjoying these rights.

Paul testified “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew…that I might gain them that are under the law; to them that are without law, as without law…that I might gain them that are without law. 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. And this I do for the gospel’s sake” (I Corinthians 9:23).

The ministry of the gospel is far superior than the enjoyment of any right or privilege. Paul used his own example to teach the Corinthians this precious truth. There is an eternal perspective in this practice that we should be careful to copy in our own lives.

The Judge is at the Door

As James draws his epistle to a close, he offers encouragement to those who are being oppressed.  “Be patient therefore, brethren, unto the coming of the Lord.  Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7).  In the context he is addressing those who have been oppressed by the wealthy for reasons of greed and covetousness.  But the principle James offers is equally available to all who suffer at the hands of the wicked – the Lord is coming.

He uses an illustration from agriculture to bolster those who are suffering.  He reminds them that the husbandman (farmer) must wait for the season to run its course, i.e. “until …the early and latter rain” has come and then he shall have his fruit.  There are two key points to bear in mind in the illustration.  The first is that there will be an end to the season – the latter rain shall come.  Second, fruit will come after the latter rain.  So it is that the husbandman is able to simply wait and let the matter run its course.

In the same way, the season of oppression will not go on indefinitely though at the time we may think otherwise.  There is an end.   Furthermore, as with the husbandman who waits for the fruit, so the desire of the oppressed shall be satisfied when the Lord returns.  In fact, James exhorts his audience immediately after the illustration to be “patient, stablish your hearts for the coming of the Lord draweth nigh” (James 5:8).  Note that James goes further this time regarding the promise of the Lord’s return.  Previously, he merely stated that the Lord is coming.  Now, he proclaims that this coming draweth nigh!

We live in times that are unparalleled in our nation’s history.  Wickedness no longer confines itself to the darkness of night.  Rather, it is bold in its assault on righteousness and it seems to have gained the upper hand. But take heart and take note of James’ increasing awareness of the nearness of the Lord’s coming.  For now he tells his readers “behold, the judge standeth before the door (James 5:9).  Yes, He is before the door and He will judge!

Yes, wickedness shall have its run, but its course is defined and its reach is restrained.  Soon the Judge shall come and make all things right.  We shall soon have the latter rain!

The Integrity of Paul and His Ministry

Paul’s ministry of the gospel was characterized by an unparalleled integrity. When he brought the gospel to Thessalonica, he was met with much opposition. Even so, he declares “we were bold in our God to speak unto you the gospel of God with much contention” (I Thessalonians 2:2). This boldness certainly found its origin in the Spirit of God, but no doubt was made more effectual by a character that was beyond reproach.

Paul testified first to the purity of his message, “for our exhortation was not of deceit, nor of uncleanness, nor in guile: but as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts” (I Thessalonians 2:3-4). The word “deceit” in the original language means pure from error. It speaks to the content of the message. It was reliable, trustworthy; hence, it would not take them down the wrong road. The phrase “nor of uncleanness” has reference to the effect of the message. The gospel of God would not provoke them to immorality, which was a fundamental adornment of the pagan religions from which they came.

He emphasized the purity of his motive. His governing principle was pleasing God from a privileged position. God had entrusted him with the gospel (“allowed of God”) and it was his aim to please him rather than men. I’m sure we are all familiar with men and ministries where that goal simply does not resonate clearly with their labor.

He went on to say “neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ” (I Thessalonians 2:5-6). He had mentioned previously that there was no “guile” involved. He did not try and “bait” them. He did not try to lull them into a false sense of security with flattering words. His motivation was pure, not shaped by greed (“a cloak of covetousness”) nor did he seek the praise and glory of men.

Paul even maintained that he would not be “burdensome, as the apostles of Christ” to them. He had the right and privilege as an apostle to be financially supported by the church, but he would not exercise that right. He wanted nothing to take away from his ministry or give cause to others to despise his message.

Paul’s message was from God and God uses pure vessels for his work. We, too, are God’s servants though we may not be vocational ministers of the gospel. We are nonetheless his witnesses and it is our opportunity and privilege to serve others in his name. We are walking testimonies of the grace of God, a grace that has delivered us from sin. Our lives should be pure, genuine, transparent, and marked by truth because we live and walk before an audience of One – Jesus Christ.

The Grace of God in Others

In his first epistle to the church at Corinth written from Ephesus, the Apostle Paul began by expressing his thanksgiving to God for the grace given them through Christ.  Specifically, he wrote “I thank my God always on your behalf for the grace of God which is given you by Jesus Christ” (I Corinthians 1:4).  It is worth noting that the church in Corinth was characterized by many faults.  There were divisions among them that made peace difficult; there were those guilty of defrauding one another and suing one another in court; they tolerated sexual sin among the membership; they misused the Lord’s supper; and, they abused the gifts that the Spirit had given them to name a few.  Even so, Paul felt it completely appropriate to thank God for the work of grace in their lives.

Being able to recognize and give thanks for the work of God in the lives of others was a frequent practice of Paul when writing to the churches in the New Testament.  Look at a few of his remarks to the churches to see this pattern:

  • “We give thanks to God and the Father of our Lord Jesus Christ praying always for you…” (Colossians 1:4)
  • “…after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you…” (Ephesians 1:15)
  • “First, I thank my God through Jesus Christ for you all…” (Romans 1:8)
  • “I thank my God upon every remembrance of you all…” (Philippians 1:3)
  • “We give thanks always to God for you all…” (I Thessalonians 1:2)

Paul was quick to recognize the good in other believers as an evidence of the working of God’s grace in their lives.  Consequently, he offered thanksgiving to God for that work of grace.  This kind of thanksgiving is not natural to us.  It takes the grace of God in our lives to see the grace of God in others’ lives.  Far too often we quickly gravitate to the wrong that we see in others.  This is the easy path of human nature.  We delight in the evil and find an ungodly pleasure in seeing others struggle with sin.

Note that in all the verses above Paul’s thanksgiving was in the context of prayer to God.  This is not inconsequential.  When the Lord pulls back the veil as it were and allows us to see plainly the weakness of a brother or sister, we have a tendency to want to tell others.  But, rather than talking to others, the Father has allowed us to see their sin that we might tell Him in prayer and seek His grace in their lives to overcome it.  Telling our neighbor about a brother’s fault does nothing to help him.  Telling God about our brother’s fault applies overcoming grace to the problem.

Paul’s example is noteworthy to us.  The good we see in others is due to God’s grace and deserves our thanks.  The wrong that we see in others requires God’s grace and deserves our prayers.

Fact: the Resurrection of Jesus Christ

One of the cornerstones of the gospel of Jesus Christ is that he rose bodily from the grave following his crucifixion and ascended into heaven where he is seated at the right hand of the throne of God (Hebrews 12:2). The scriptures leave no doubt about this for us. We are told that after his resurrection he was seen of “Cephas (Peter), then of the twelve (disciples): after that, he was seen of about five hundred brethren at once…After that, he was seen of James; then of all the apostles…last of all he was seen of me (Paul) also” (I Corinthians 15:5-8).

His resurrection was the central point of apostolic preaching in the early church. Follow Peter’s message on Pentecost as he preaches the risen Christ. “Jesus of Nazareth…ye have taken, and by wicked hands have crucified and slain: whom God hath raised up…This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:23-24, 32; emphasis added).

Again, when the people were amazed at Peter for healing the lame man outside the temple, he declared “Ye men of Israel, why marvel ye at this…as though we by our own power or holiness had made this man to walk? The God of Abraham…hath glorified his Son Jesus; whom ye delivered up [to Pilate] …and killed the Prince of life, whom God hath raised up, whereof we are witnesses” (Acts 3:12-15; emphasis added).

While Peter was testifying, “the priests…and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead” (Acts 3:1-2). “Then Peter, filled with the Holy Ghost, said unto them…be it known unto you all…that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole” (Acts 3:8-10; emphasis added).

Paul culminated his preaching in the synagogue in Antioch of Pisidia with “And when they had fulfilled all that was written of him, they took him down from the tree, and laid him [Jesus] in a sepulcher. But God raised him from the dead: and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people” (Acts 13:29-31; emphasis added).

At Mars Hill in Athens, Paul linked this vital truth of the resurrection to coming judgment. “God…now commandeth all men every where to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:30-31; emphasis added).

The resurrection of Jesus Christ is a fact and became the very message that “turned the world upside down” (Acts 17:6). Have you become convinced of his resurrection or are you still skeptical? The message is the same now as it was that first Easter morning. The angel spoke to Mary at the empty tomb. “Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said” (Matthew 28:5-6)

The Accountability of Stewardship

In writing to the Corinthians, the Apostle Paul likened himself and Apollos to mere ministers or “under-rowers” as we understood the word in its usage.  They simply shared in the task of ministry much like the galley slaves in the Roman ships.  Certainly, no great personalities stood out there, no great egos.  Just simple slaves doing their jobs.  While “under-rower” described his position, it did not define his attitude. Paul ever rejoiced in serving or “under-rowing” on behalf of his Lord and Savior, Jesus Christ.

There was another word he used to describe himself and Apollos in this same text.  “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God” (I Corinthians 4:1; emphasis added).  There are at least two key thoughts tied to the work of a steward in the Scriptures.  First, a steward is given his master’s assets or household goods to manage, care for, and leverage.  Second, and closely tied to that deposit with the steward is an appointed time of reckoning as to his performance.  This is why Paul concluded “Moreover it is required in stewards that a man be found faithful” (I Corinthians 4:2).

The “mysteries of God” Paul referred to was the proclamation of the gospel of Jesus Christ that would serve to make Jews and Gentiles one in Christ.  Paul referenced this in his letter to the Ephesians.  “How that by revelation he made known unto me the mystery…which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel; whereof I am made a minister” (Ephesians 3:3-7). 

Paul acknowledged that the judgment of his stewardship by the Corinthians was a “very small thing.” He explained further that “I judge not mine own self…for I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord” (I Corinthians 4:3-4). Even Paul’s own viewpoint about his ministry was not sufficient to adequately judge his labor because there were things he could not speak to conclusively.  “Therefore, judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God” (I Corinthians 4:5; emphasis added).

Every believer is a steward of God’s grace (I Peter 4:10).  That deposit is full of both opportunity and obligation.  As Paul pointed out earlier in this letter (I Corinthians 3:13-15), we can be assured our stewardship shall be called into accountability and nothing shall be hidden and all exposed.  We must never lose sight of this truth.  We live our lives in dependent stewardship to God.  Nothing has changed in this regard since the creation of the world.  God is the judge over all the earth! (Psalm 58:11)

Suffering Loss Willingly

Paul addressed a number of certain practices by the Corinthians particularly among themselves.  One such practice dealt with litigation. “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints” (I Corinthians 6:1)?  The believers in this local assembly were taking one another to court to remedy perceived injustices one to another.  Paul’s grievance was not that they had such legal matters between themselves, but that they sought remedies outside of the church. 

He challenged them, “Do ye not know the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels?  How much more things that pertain to this life?” (I Corinthians 6:2-3). In the world to come, i.e. Christ’s kingdom to be set up when he returns, the saints of God will judge (rule) the nations including angels with Christ.  Since that is true, shall we not judge the affairs of this life (“smallest matters”)?

No doubt, grievances can occur between believers in the local assembly, which are not inconsequential and may certainly require mediation.  In such cases, Paul exhorts them to look to those within the church who can hear the matter and judge appropriately.  “If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church” (I Corinthians 6:4).  His use of the phrase “least esteemed” is a bit of sarcasm on his part whereby he trivializes the matters of this life compared with the matters in the life to come.

But the real issue that Paul desires to address is greater than the right process for settling a score!  The issue has more to do with the heart attitude that believers should cultivate in the first place.  “Now therefore there is utterly a fault among you, because ye go to law one with another.  Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” (I Corinthians 6:7) What a penetrating question – why do you not take the wrong?     

As brothers and sisters in Christ, our love for one another should exceed our own welfare.  As Paul wrote to the Galatian believers, we are to “serve one another in love” (Galatians 5:13).  Love is not about equity, but giving.  Paul’s own example with the Corinthians clearly sets this forth.  “And I will very gladly spend and be spent for you though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15).  Paul was not concerned with how much he spent on their behalf.  Love does not consider cost.  Love only seeks opportunity.

Have you ever suffered loss in a relationship with someone else? (Keep in mind not all losses are financial.) The emphatic response of our self-seeking society would be, “That person needs to pay!  I must recover what is mine.”  Our society knows little of incurring personal cost for the welfare of others.  It is tragic that we’ve come to value things more than people.   But what would love demand of you?  Fill in the blank!

Submission, Sensitivity and Strenuous Discipline

In I Corinthians 9:1-18, the Apostle Paul provided the personal example of his refusal to exercise his apostolic right to be supported by the Corinthians.  This was a reminder and object lesson of the need to surrender one’s rights for the benefit of others. In the balance of the chapter, he goes on to explain the character traits that must be cultivated to serve others in such fashion.

He begins by emphasizing the necessity of a servant’s attitude of submission. “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more” (I Corinthians 9:19; emphasis added). Paul, as a servant, submitted his own rights to others that he might serve them. We read previously (I Corinthians 4:1) that Paul saw himself as no more than a minister of Christ. The word “minister” means “under-rower” or, specifically, a slave in the lower compartment of a Roman galley ship whose job was merely to row with the oars. The key thing is that he made himself servant unto all. There were no distinctions in his mind that warranted different behavior on his part. He served all – ignorant, educated, Greeks, Romans, slaves or free. He saw himself as servant to each.

While the first characteristic was a submission of himself the second characteristic is a sensitivity to others. Paul sought to understand the circumstances that prevailed in the lives of others in order to serve them more effectively. “Unto the Jews I became as a Jew, that I might gain the Jews…to the weak became I as weak, that I might gain the weak. I am made all things to all men, that I might gain the more” (I Corinthians 9:20-22).

Knowing others well enough to minister to them with focus and love requires an investment of time and energy that most of us are unwilling to make. Sometimes it is merely a matter of a listening ear. Yet even that is hard to deploy due to our sinful and selfish nature. For most of us our lives revolve around ourselves. Taking time to know and care for others is genuinely outside of our orbit. But this kind of love is the very heart of our Savior and we are to be like him!

Paul uses the example of those who trained for the Isthmian games (the precursor of our modern day Olympics) to constrain them to practice strenuous self-discipline.  This constraint would marginalize the effects of a self-serving attitude. “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate (self-controlled) in all things…I therefore so run…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” (I Corinthians 9:24-27).

A disciplined life is part of the necessary character composition that enables us to submit to others with a sensitivity for advancing the gospel of Christ. Christianity is not about us; rather, it is about Christ. If we want to see Christ in others, they must first see him in us. The revelation of Christ in men for his glory is the very reason he came to earth, suffered, died, and rose again.

Serving One Another

Paul challenged the Corinthian believers’ perspective on Christianity.  They were puffed up over sin tolerated in their midst (I Corinthians 5:1-2).  There were divisions among themselves as they laid claim to following particular apostles (I Corinthians 3:3-5).  They misused the gifts of the Holy Spirit given to them to draw attention to themselves in the public worship services (I Corinthians 14:26).  These are just a few of the issues that Paul was dealing with in this group of believers. 

Using the apostles as an example, he pointed out that they were nothing more than “ministers of Christ, and stewards of the mysteries of God” (I Corinthians 4:1).  The word “ministers” means “under-rowers.”  This has reference to the galley slaves that were chained to the oars beneath the deck of the Roman ships.  That does not paint a glamorous picture to say the least.  Paul considered himself and the other apostles nothing more than slaves with no slave better than another slave.  These slaves were not known by name.  There was nothing that gave them favor in the light of the galley master.  They were person-less!

The fact that Paul referred to himself in this way in other Scriptures not only speaks to the truth of this position, but just as importantly, his delight in this position.  Paul gloried in being a servant, a bond-slave, an under-rower in the great plan of the Lord Jesus Christ.  If this were true of the apostles, how much more so should it be of us!  Having been redeemed by the blood of Christ, we have the great privilege of being made the servants of Christ.

The problem with being called a servant is that it actually requires us to act like servants! We are to “esteem others better than ourselves” (Philippians 2:3) and to “serve one another in love” (Galatians 5:13).  Serving others is, perhaps, the greatest earmark of Christianity.  After all, the very last example of Christ to his disciples the night before he was betrayed was an act of service. 

Reflect on what is recorded for us in the Scriptures of this event.  “So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done unto you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.  For I have given you an example, that ye should do as I have done to you.  Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them” (John 13:12-17).

The modern church let alone society does not prize servanthood.  Perhaps, that is why there is so much unhappiness in our lives and country!  God help us to serve one another in love!

Safety is of the LORD!

Solomon, speaking on the matter of war, testified to the convergence of God’s sovereignty and man’s responsibility in a very unusual yet clear manner. “The horse is prepared against the day of battle: But safety is of the LORD” (Proverbs 21:31). We’ve all seen horses in books or movies arrayed in special armor to aid in the horse’s protection and increase its responsiveness when fighting in close contact with the enemy. Much training and effort goes into making the horse battle ready.

Yet, in spite of that significant preparation, Solomon goes on to declare that “safety is of the LORD.” The warrior’s ultimate safety is not in his or her preparation, training, or equipment. Rather, his safety is in the hands of God. Though comforting, knowing and relying on this truth does not give license for carelessness in the warrior’s preparation. To do so is to presume upon God and deny one’s own responsibility. Consequently, he prepares and makes ready for the conflict while understanding that a sovereign God is over all things.

David understood the interaction between God’s sovereignty and his own duty and calling. When he ran to meet the Philistines’ champion, Goliath, he relied upon an arsenal of smooth stones and a sling – weapons he knew and in which he was expert through training and use. He knew that he would meet Goliath on the field of battle. But he also understood that the victory was in the hands of the LORD and not his own readiness. David declared to Goliath “the LORD saveth not with sword and spear: for the battle is the LORD’s, and he will give you into our hands” (I Samuel 17:47). God does not require the weapons of man, but he does expect man to play his part. Herein lies the wonderful relationship between God, who is all-wise and all-powerful working all things after the counsel of his own will, and his pleasure in using man to accomplish that will.

Law enforcement officers all over the country put on their badges every day and go out into a potentially hostile environment. They are skilled in the use of their firearms and trained to respond to a variety of adverse circumstances. They wear their Kevlar vests and trust that their equipment will not be tested. Throughout their careers they encounter many “close calls”, events that but for a small difference could have gone a completely different way with far worse outcomes. This we know, as Solomon said, “safety is of the LORD.”

The plea of the Psalmist is fitting in this context. “Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing” (Psalm 107:21-22; emphasis added).