AUGUST 2, 2020
”SELF DENIAL”
INTRODUCTION:
1. The Apostle in Chapter 8 had taken up the second main matter about which the Corinthians had inquired in a letter written to him. He referred to this letter in Chapter 7:1. The first topic was about marriage, and involved a couple of questions, to which his careful answers take up Chapter 7 in its entirety. The second main topic, about which they needed his instruction, had to do with things offered unto idols. (Chapter 8:1)
2. The Apostle’s answer was not simple. He assured them that Christians were at liberty to purchase and eat meat that had been offered to an idol, for an idol is nothing at all. They might eat such meat if served to them by a neighbor. Their liberty, however, did not give them the right to so eat if it would offend a brother whose conscience would not allow it. Paul therefore concluded Chapter 8 with a strong vow of self-denial. (Ch. 8:13)
3. In this chapter the Apostle illustrates the duty of Christians to forego the exercise of any right for the good of others by personal example. We can tell from the tone that he had been the subject of much criticism, but none could deny that he had an undoubted right to be supported by the church, which right he forfeited at a great deal of cost to himself.
I. THE RIGHT OF MINISTERS TO FULL MAINTENANCE WAS SURELY HIS, YET HE SAW SELF- DENIAL A NECESSITY. (VERSES 1-18)
A. HE WAS AN APOSTLE WHO’S CALLING AND MISSION HAD BEEN WELL CONFIRMED. (VERSES 1, 2)
1. The order of the first two questions, according to most editors, really should be reversed. “Am I not free?” This is at the very least true, for every Christian is invested with the liberties wherewith Christ has made them free. He is here asking, “Am I not as free as any other believer to regulate my life according to my own convictions, and not according to the opinions and prejudices of others?” This freedom he had in many respects not exercised for sake of not giving offence.
2. But beyond that, he asks, “Am I not an apostle?” He then adds another question as valid proof, “Have I not seen Jesus Christ our Lord?” To be an Apostle, one had to have seen the Lord Jesus Christ in person. He will later say that he was an Apostle born out of due time, (Ch. 15:8), because, after the ascension Jesus came and appeared to him on the Damascus road. (See Ch. 3:10; 4:15)
B. BECAUSE HE WAS AN APOSTLE, HE HAD THE SAME RIGHT AS DID THE OTHER APOSTLES. (VERSES 3-6)
1. Verse 3, according to Hodge, refers to what precedes, and not to what follows, because, he sees what follows as being no answer to those who questioned his apostleship. His answer to his examiners is contained in what precedes. However, the answer is not necessarily to them that question his apostleship, but, to such as were criticizing his way and manner of conduct.
2. As an Apostle he argues that he had the power i.e. the right to eat and drink, i.e. the right to be maintained by the church. (Verse 4) This is the meaning, as established by the context.
3. He also had the right to have a wife. (Verse 5) This right he had not exercised for sake of the demands of his ministry. He found it more expedient to remain single. (Ch. 7:6, 7)
a) He was not forbidden to lead about a sister (a Christian woman) who was his wife. But, it would require that she be led about, for he had no permanent station.
b) Others of the Apostles had wives, including Peter. Peter was already married when Jesus called him. Note Paul’s advice from Chapter 7 is seen demonstrated here on two counts. First, Paul not having a wife; took no wife for expedience sake. Second, Peter, having a wife, remained a faithful husband in spite of the added difficulties.
4. He had the right not to work at secular employment in order to provide his living. (Verse 6) He asked if only he and Barnabas had no right to forebear working. We know that Paul worked as a tent maker and while at Corinth he supported himself in that trade. (Acts 18:1-3)
C. THE RIGHT OF MAINTENANCE FOR MINISTERS OF THE CHURCH HE ARGUES FROM NATURAL REASON AND THE LAW OF MOSES. (VERSES 7-14)
1. He reasons first from the principle which is fundamental to society, that the laborer is worthy of his reward. He gives three illustrations taken from the common occupations of men. (Verse 7)
a) The soldier,
b) The agriculturist,
c) The shepherd,
d) The minister of Christ is all of these in the spiritual sense.
2. Second, this principle is recognized in the Old Testament, even in the application to brute beasts. (Verses 8-11)
a) He asks for them to consider whether he speaks only as to the laws of men, or does not God’s law express the same thing. (Verse 8)
b) It is God’s law that says “thou shalt not muzzle the mouth of the ox that treadeth out the corn.” (Verse 9; Deut. 25:4; I Tim. 5:18) This Scripture, Paul contends was intended more for ministers of God than for oxen. That God does care for oxen is certainly true. Paul is not denying that He does. (Job 38:41; Psa.147:9; Matt. 6:26; Luke 12:24) Nevertheless Paul insists that the established principle is primarily for our sakes.
c) He uses two more agricultural analogies to establish the principle. (Verse 10) Whether one ploughs, plants, water, harvests, or threshes, he should do so in hope of partaking of that for which he spent his labor.
d) Therefore, those who minister to the souls of men should reap from them to whom they minister such thing as needed to support the body. (Verse 11)
3. Paul reasons with the Corinthians, that since other ministers were exercising the right to be supported by them, he also might justly have done so. However, for sake of the Gospel, he had waved this right. (Verse 12) None would ever be able to accuse him of preaching for filthy lucre. (I Pet. 5:2)
4. Another argument to support his point he takes from the temple. (Verse 13) The same may be said of all religions, though his reference is to the Jewish temple.
a) The priests who offered sacrifices partook of the sacrifices.
b) The Levites were given their allotment, and they were supported by the other tribes.
5. He sums up his argument in Verse 14.
a) As God had ordained under the Old Testament, so also the Lord (Christ) had ordained under the New.
b) Christ has made the same ordinance respecting ministers of the Gospel that God made respecting the priests of the law.
c) Preachers of the Gospel have a right to live by the Gospel just as the priests lived of the temple.
D. THIS LEGITIMATE RIGHT PAUL HAD NOT AVAILED HIMSELF OF AT CORINTH, NOR DID HE INTEND TO DO SO EVER. (VERSES 15-18)
1. He had not used any of these things, i.e. any of the rights listed, or any of the arguments given. (Verse 15)
a) He would rather die than that his glorying, i.e. his ground of boasting, should be made void.
b) He considered this self-denial as proof of his integrity in the ministry of the Gospel.
c) He could face his hearers with confidence that none could accuse him of preaching for sake of earthly rewards.
2. The preaching of the Gospel was in itself no ground for boasting, for he was not free not to do it. In fact, if he did not preach it he would bring woe upon himself. (Verse 16)
a) Nothing could be ground for boasting except something that he was free either to do or not to do.
b) To preach the Gospel he was bound, he had no choice. But to refuse his rightful support was a matter of choice, not necessity.
3. To do that which is our duty with a willing mind will be graciously compensated. But, if it is done begrudgingly, if only because there is a dispensation that cannot be refused, there is no reward. (Verse 17)
4. So, what was the ground of Paul’s expectation of a greater reward? (Verse 18) It was not in the performance of the work. He was under necessity to do that, because a dispensation of the Gospel was given to him. He was under penalty if he did not preach the Gospel. The ground of this expectation is this: “That, when I preach the Gospel, I may make it without charge.”
5. Paul felt that to use his liberty in such a way that it might hinder the work was to abuse his power in the Gospel. (Verse 18b)
a) What a wonderful example he is for all Christians in his willing self-denial for sake of Christ and the Gospel.
b) May we seek to have a like mind in our service for Christ.
6. But, there are yet other ways in which the Apostle was a shining example of Christian self-denial for sake of the Gospel cause.
II. PAUL ACCOMMODATED HIMSELF TO THE OPINIONS AND PREJUDICES OF BOTH JEWS AND GENTILES TO THAT HE MIGHT GAIN THE MORE. (VERSES 19-23)
A. HE ASSERTS HIS LIBERTY TO ASSURE THAT HE WAS UNDER NO OBLIGATION TO CONFORM HIS CONDUCT EXCEPT THAT OF LOVE. (VERSE 19)
1. The only constraint upon him was that of his own conscience. He was constrained by the Love of Christ. (II Cor. 5:14)
2. He placed himself under willing, voluntary subjection to all men, because he loved them for Christ’s sake. “…that I might give the more,” i.e. win them to Christ; see them saved.
B. HE SPECIFIES SOME PARTICULAR CASES WHEREIN HE MADE HIMSELF SERVANT TO ALL IN ORDER TO SAVE THEIR SOULS. (VERSES 20-22)
1. To the Jews, and those under the law he became a Jew, and as under the law in order to gain them. (Vse. 20)
a) These were, for the most part, unconverted Jews, for they had not been gained to the Gospel. However, “them that are under the law” may also apply to Gentile proselytes to Judaism.
b) We have an example of this kind of accommodation in his having Timothy to be circumcised. (Acts 16:3 see also Acts 21:18-27)
2. To those that were without the law, that is, Gentiles, he becomes as without law. (Verse 21) He is not saying that he became as an antinomian, for that, he would never have done. He simply means that he spoke not to the heathen as a Jew to a Gentile, but rather as creature man to creature man. (Example: Acts 17:22ff) As the Apostle to the Gentiles, he, even being a Jew after the flesh, was not trying to convert them to Moses, but to Christ. He would not bring them under the Old Covenant, but the New.
3. To the weak, Paul made himself as weak. (Verse 22) As we have already seen, he refused to abuse his power, but rather forfeited his rights for sake of the weak. His great desire was to win them to Christ, and to give no occasion by which they may fall back into their old idolatry.
4. In short, he became all things to all men that by all means (all lawful means) he might save some. Sadly religious groups are presently wresting this verse of Scripture to encourage the use of the world’s methods, styles, music, and whatever pleases the carnal nature of mankind, in order to promote Christianity.
C. HE ASSIGNS HIS REASON FOR ACTING IN THIS MANNER. (VERSE23)
1. “For the Gospel’s sake.” By this he means for sake of Christ, who’s Gospel it is, and for sake of the salvation of souls.
2. For sake of the honor of Christ and the souls of men, and the joy of being partakers with men of all walks of life, he denied himself, accommodated himself, humbled himself and spent himself.
III. THE APOSTLE REMINDS US THAT NOTHING GOOD OR GREAT IS EVER ATTAINED WITHOUT SELF-SACRIFICING AND SELF-DENIAL. (VERSES 24-27)
A. HE WOULD INSPIRE AND EXCITE US IN THIS DUTY. (VERSE 24c) “So run that ye may obtain.”
B. HE LIKENS THE CHRISTIAN, BOTH IN HIS DISCIPLINE AND HIS GOAL, TO THE OLYMPIC ATHLETE. (VERSES 24, 25)
1. All run, desiring to win the prize. (Verse 24) Like our own Olympic athletes, the desire to win the gold is the compelling force that drives them.
2. Therefore the athletes are temperate in all things. (Verse 25) They must deny themselves many things in order to compete. Their diet, schedule, life style, etc. are all adjusted as best accommodates the one goal. Any pleasure can be laid aside for sake of winning the prize.
3. The Christian race is one in which the runners are striving to win, not a corruptible prize, but an incorruptible crown. Therefore let the runners be well focused and disciplined. (See Phil. 3:7-14; II Tim. 2:3-6; Heb. 12:1, 2)
C. HIS OWN COURSE HE HELD TO WITH NO UNCERTAINTY. (VERSE 26)
1. Olympic runners run with uncertainty. Even with all of their discipline and self-denial, many things could prevent them ever reaching their goal. Even if they did qualify to run, only one runner could win the wreath.
2. Paul knew that no sacrifice for Christ will lose its reward, and all who, like himself, finishes their course having kept the faith, will receive a crown of righteousness. (II Tim. 4:7, 8)
3. Paul’s fight was not imaginary, but real. “Not as one that beateth the air.” He was not shadow boxing. His opponent was real.
D. FOR HIMSELF, PAUL KEPT HIS BODY UNDER STRICT DISCIPLINE, SO THAT HE MIGHT RUN WELL. (VERSE 27)
1. His was a body of flesh like ours, and capable of the same temptations.
2. His past performance was no guarantee of future success in this fight.
3. He was determined that, by God’s grace, he would not, after having run so well, come short of the finish line.
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