1 Corinthians 9:12-18

Applebury's Comments

Text

1 Corinthians 9:12-18. Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ. 13 Know ye not that they that minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar? 14 Even so did the Lord ordain that they that proclaim the gospel should live of the gospel. 15 But I have used none of these things: and I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void. 16 For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel. 17 For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me. 18 What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel.

Why He Did Not Make Use of His Right (12b-18)

Commentary

Nevertheless we did not use this right.At this point, as we read the letter, we might expect him to say that he now expects them to make this support available to him also. The Corinthians, of course, knew that he had not taken support from them. They may have been unprepared for the turn of thought, but it was clear to them that although he had proved his right he was not taking advantage of it. He endured all the hardships that had come to him at Corinth; he worked with his own hands at one time to support himself; he had waited until the brethren from Macedonia arrived with support. Surely he knew how to be abased, and how also to abound: in everything and in all things he had learned the secret both to be filled and to be in want (Philippians 4:12).

that we cause no hindrance to the gospel of Christ.Under no circumstances was Paul going to let personal needs hinder his dedication to Christ and his determination to preach the word of the cross.

Lack of adequate support for the ministry has often hindered the progress of the gospel of Christ. Those who argue that Paul recommended tentmaking as a proper way to support the ministry fail to see the underlying reason for his attitude toward receiving support from the Corinthians. No minister, Paul is particular, can do his best in presenting the gospel if he has to give too much time to the task of making a living, or, as it often happens, to living on what he makes. On the other hand, no man should enter the ministry as a means of gaining a livelihood. When churches awake to their opportunities and privileges, the minister and the missionary will be more adequately supported.

they that minister about sacred things.Lest anyone should misunderstand what Paul had just said, he adds two more arguments to support his position that the gospel minister has a right to be supported by his work. First, those who ministered about sacred things and those who waited upon the altar ate of the things of the temple and had their portion with the altar. He had pointed out that the principle of support from work was well known in ordinary human experience and that it was also supported by Scripture. Now he turns to sacred things to indicate that the same thing is true in that area also. Second, he calls attention to the fact that the Lord had ordained that they that proclaim the gospel should live of the gospel.

The law on this point, so far as the Jewish temple is concerned, is found in a number of places (Leviticus 6:16; Leviticus 6:26; Leviticus 7:31-38; Numbers 18:8). It was sadly abused by some as in the case of the sons of Eli (1 Samuel 2:12-17; 1 Samuel 2:27-36). The priests were accustomed to share in the meats that the people offered as sacrifices. While the meat was boiling, they would take a three-pronged fork and thrust it into the meat, taking for their portion all that clung to the fork. But these young men, Hophni and Phinehas, treated the offering of the Lord with contempt and demanded that they be given raw meat to roast before any of it was offered to the Lord. They greedily looked upon the sacrifices of the people and demanded the choicest parts for themselves. It is barely possible that some ministers and missionaries today with extravagant tastes have hindered the cause of the gospel by demanding more for themselves than they have any right to receive or than people are able to supply. But this was the exception in Old Testament times and today also if it does exist.

Even so did the Lord ordain.God gave orders that the priests of the temple should be supported; so also did Jesus ordain that the gospel minister should be supported. These are the words of the Lord as reported by Matthew and Luke: The laborer is worthy of his food (Matthew 10:10); And in that same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire (Luke 10:7). Paul has an additional word to say on the subject: Let elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. For the Scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire (1 Timothy 5:17-18).

There is no reference to the tithe in this passage unless it be assumed that the offerings were a part of the tithe. Even if such were the case, it cannot be used as a valid argument for or against tithing today.
Some argue from the fact that Abraham gave a tenth of the chief spoils to Melchizedek and through him even Levi paid tithesthat the Christian is under obligation by the law of the tithe to give a tenth of his income to the church. The only valid conclusion that can be drawn from this incident is that Christ, the high priest after the order of Melchizedek, is superior to the Levitical priests.

It is a well known fact that the Jews did greatly abuse the matter of tithing. Malachi said, And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of Jehovah is contemptible. And when ye offer the blind for sacrifice, it is no evil! Present it now unto thy governor; will he be pleased (Malachi 1:6-8)? The prophet's challenge is: Try to pay your taxes with the things you bring to the Lord and see if your government will accept them.

But the fact that some abused their privilege in making an offering to the Lord does not prove that the Christian is by law obligated to pay a tithe to the church. What then is the basis of giving for the support of the gospel? (1) Proportionate giving, as he may prosper (1 Corinthians 16:2); (2) Not commandment but love (2 Corinthians 8:8); (3) Readiness, for if the readiness is there, it is acceptable according as a man hath and not according as he hath not (2 Corinthians 8:12); (4) equality (2 Corinthians 8:14); (5) Willing gift, not of necessity (2 Corinthians 9:5; 2 Corinthians 9:7); (6) As each hath purposed in his heart (2 Corinthians 9:7; (7) A cheerful gift, for God loveth a cheerful giver (2 Corinthians 9:7).

Tithing is a good basis for a Christian to adopt as a beginning point, but it cannot be argued from Scripture that it is an eternal principle of giving. The only point being made here is that tithing is not a requirement of the New Testament, but this should not be used as an excuse for not giving. There is certainly nothing against adopting the principle of the tithe if one should care to do so, but love for Christ should lead one to do far more than he would as a matter of law. It is my conviction that love for the Lord and the privilege of participating in the spread of the gospel will bring more money into the church than all the arguments for tithing as a law of giving.

And I write not.So strong had been the argument for the support of the gospel minister that the apostle felt the need to state again that he did not use this right and that he was not writing to give the impression that he wanted to use it now. Far from it!

good for me rather to die.The apostle's deep feeling on this issue is seen in the structure of the sentence. He says, I would rather die than, but the alternative is not stated even though it is clearly impliedthan have such a thing happen in my case and destroy my boasting in preaching the gospel without charge. He seemed to be in a hurry to add, No one shall make my boasting void. This boasting was his reward, that is, boasting in the fact that he could preach the gospel without charge.

necessity is laid upon me.He could not boast that he was preaching the gospel. Unseemly vanity is sometimes seen in preachers and missionaries who boast of their sacrifice in preaching the gospel. But Paul considered that he was under obligation to Greeks and to Barbarians, both to the wise and to the foolish to share the gospel with them. The very possession of the gospel makes us debtors to those who do not know of the redeeming love of Christ.

Paul was compelled to preach the gospel of Christ. He said, Woe is unto me if I preach not the gospel. Christ had commissioned him (Acts 26:16-18); the Holy Spirit had given orders for the church at Antioch to set him aside for the task (Acts 13:1-3). Therefore, he was under obligation to preach the word of the cross, for he was like the household slave who was under obligation to care for his master's affairs (Luke 17:10; 1 Corinthians 4:1-2).

But there was a place for him to exercise his freedom in the matter: he could preach the gospel without charge. This was his reward, and he would not allow anyone to take it from him.