LESSON 13
(9:1-27)

AN EXAMPLE IN FREEDOM

9 Am I not fee?  Am I not an apostle?  Have I not seen Jesus our Lord?  Are not you my workmanship in the Lord?  2 If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.
3 This is my defense to those who would examine me.  4 Do we not have the right to our food and drink?  5 Do we not have the right to be accompanied by a wife, as the other apostles and the brothers of the Lord and Cephas?  6 Or is it only Barnabas and I who have no right to refrain from working for a living?  7 Who serves as a soldier at his own expense?  Who plants a vineyard without eating any of its fruit?  Who tends a flock without getting some of the milk?
8 Do I say this on human authority?  Does not the law say the same?  9 For it is written in the law of Moses, “You shall not muzzle an ox when it is treading out the grain.”  Is it for oxen that God is concerned?  10 Does he not speak entirely for out sake?  It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of a share in the crop.  11 If we have sown spiritual good among you, is it too much if we reap your material benefits?  12 If others share this rightful claim upon you, do not we still more? 
Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.  13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings?  14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.
15 But I have made no use of any of these rights, nor am I writing this to secure any such provision.  For I would rather die than have any one deprive me of my ground for boasting.  16 For if I preach the gospel, that gives me no ground for boasting.  For necessity is laid upon me.  Woe to me if I do not preach the gospel!  17 For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission.  18 What then is my reward?  Just this: that in my preaching I may make the gospel free of charge, not making full use of my right in the gospel.
19 For though I am free from all men, I have made myself a slave to all, that I might win the more.  20 To the Jews I became as one under the law – though not being myself under the law – that I might win those under the law.  21 To those outside the law I became as one outside the law – not being without law toward God but under the law of Christ – that I might win those outside the law.  22 To the weak I became weak, that I might win the weak.  I have become all things to all men, that I might by all means save some.  23 I do it all for the sake of the gospel, that I may share in its blessings.
24 Do you not know that in a race all the runners compete, but only one receives the prize?  So run that you may obtain it.  25 Every athlete exercises self-control in all things.  They do it to receive a perishable wreath, but we an imperishable.  26 Well, I do not run aimlessly, I do not box as one beating the air; 27 but I pommel my body and subdue it, lest after preaching to other I myself should be disqualified.

“Freedom” was the cry of some; “foul” was the death rattle of others.  “You’re stupid” was what some said; “You’re Sinful” was the charge of other.  “I have my rights” versus “You don’t love me” perhaps could be heard in various meetings of the brethren.  Chapter nine is part of Paul’s answer to such thinking as this.  Chapter eight had discussed the principle of freedom.  This lesson will illustrate freedom combined with love and knowledge.  As v. 22 shows, the good of others took precedence over any right that might have been Paul’s.  You might want to review your outline of 8:1 – 11:1 before you study Ch. 9.
9:1 – This verse through v. 14 establishes Paul’s right as an apostle and a laborer to receive pay.  However, though it was his right, he had chosen to forfeit it for the sake of others.  He will give the five reasons why the right was his (or anyone’s) to be paid for preaching (or like occupations):
1. 	The soldier
2. 	The farmer
3. 	The rancher
4. 	The practice in Corinth
5. 	God’s established principle, as illustrated by the ox and the Levite.
free . . . apostle – Combines the issues under discussion.
workmanship – Though some in Corinth had rejected Paul, yet the congregation itself was the “seal on the contract” that he had labored among them.  He then could have expected them to pay him.
V. 3 – defense – From the Greek term apologia, which was used to describe someone presenting reasons for what was being done.  It is in our English language in a transliterated form, apology, but is used in a different sense than in Paul’s day.
examine – This term was used in 4:3.
V. 4 – the right – See on 6:12 and 8:9, and again in v. 6, v. 12, v. 18.  He lists some of the rights he has in vv. 4-6, and then gives the reasons why the rights were his in vv. 7-14.
       V. 5 – wife Evidently most of the apostles were married, which shows the right to marry was theirs.  Paul’s argument shows that the right to support included one’s wife and family.
brothers in the Lord – This is an interesting phrase inasmuch as it tells us that at least some of Jesus’ brothers became His followers and even entered the work in a “full-time” sense.  There is some evidence that the books of James and Jude were written by Jesus’ brothers.  Check 15:7 here.
Cephas – Peter, who was known to them, though we know not how.  See the note on 15:5.
V. 6 – Barnabas – Joseph, the son of exhortation, Acts 4:36, was also known to them.  Though this is several years after the split in Acts 15, the work of the two men was well-known to them, including the fact that they supported themselves as a general rule.
V. 7 – a soldier – As in II Tim. 2:4, the common principle was known to them all.  Although various individuals throughout history have served without pay, they were exceptions to the rule.
plants a vineyard – The farmer, II Tim. 2:6; also had the right to support from that at which he labored.
a flock – The Israelites who kept sheep were also considered among those who could live from their labor.
The Greek terms translated “tends” and “flock” are from poimaino which is one of the words used to describe the elders who are to tend the flock of God.  It occurs in various places in the N.T., both in a literal and figurative sense.  Read Mt. 2:6; 9:36; Lk. 2:8, 15, 18, 20; Jn. 10:2, 11, 14, 16; Acts 20:28; Eph. 4:11; Heb. 13:20; I Pet. 2:25; 5:2; Jude v. 12; Rev. 2:27; 12:5; 19:5.
human authority – The examples given were not just taken from the practice of cultures which, though of some strength, might or might not be considered authoritative
the law -- While the Mosaic law was not in legal force at the time of Paul’s writing (and would not have been for the Gentiles anyway), that God had spoken upon this subject was relevant.
V. 9 – law of Moses – Actually the law God gave through Moses.  The text quoted is Deut. 25:4.  If you will read chapters 24-26 of the book, it can be seen that God was giving general directions for human relationships.  24:14-15 has the laborer in view.  25:13-16 has the market place in mind.  26:5-15 directs the Israelites to give as God had blessed them.  Hence Paul rightly concludes, v. 10, that 25:4 wasn’t written primarily for the sake of the oxen, though they were included, but rather to teach the lesson of the laborer and his hire.  The same general sentiments are expressed in Mt. 10:10; Lk. 10:7; Gal. 6:6 and I Tim. 5:17-18.  God was concerned for animals, as Mt. 6:26, but also for humanity.
V. 11 – The labors of Paul among them were of a spiritual nature, not just for the sake of material recompense.  However, labor had been expended and wages were due if desired.  Rom. 15:25-27 has a similar sort of argument on a larger scale but the same principle.
material – The same term in Greek as in 3:3, where “flesh” was used.
V. 12 – others – While Paul had chosen not to receive pay from them, v. 15; II Cor. 11:7-14; 12:14-18, clearly others who had labored among them had received wages.  In fact, as the texts in II Corinthians show, some had turned the argument against Paul and attempted to prove that he wasn’t an apostle, that he knew it, and so refused pay for his service.
obstacle – The idea is of a hindrance, something that would impede progress.  Just why Paul thought this way is not stated.  He received help from others, such as those in Philippi, and expected help from the Corinthians for labor in other places, II Cor. 10:13-16.  See also Rom. 15:22-24.
V. 13 – The fact was true of the Levitical priesthood under the Mosaic law, and was also the practice in the religions around Corinth or elsewhere.  All labored at “spiritual” things and received “material” benefits.
V. 14 – the Lord commanded – The clinching argument for the case is a “thus saith the Lord.”  It is not certain if Paul has reference to the texts in the O.T., or the gospels, or the fact that it was revealed to him in a personal way.
V. 15 – Having established a “right” he had, which was somewhat comparable to freedom to eat meat, he picked up the point in v. 12 and stated the reason for his prior action: the exercise of a privilege on his part to waive a right for the upbuilding of others.
(If you use more than one version, you may notice that there is some variation among them in 9:15-18.  There are some problems with the Greek text that cause problems with translation of the text.  However, the general tenor of the whole passage is clear.)
ground for boasting – In this case, he meant his refusal to receive pay for the good of others.
V. 16 – Since he had accepted the stewardship as an apostle to preach the gospel, he had no “freedom” in that respect.  Stewardship demanded faithfulness, 4:2.  If any boasting was done, it had to be in the Lord, Rom. 15:16-21, for it was God who gave the increase, 3:6.  As v. 17 shows, having agreed to serve God in preaching, even if he did it, it was but his duty, Lk. 17:10.  Of course, God would bless him for faithfulness, both here and hereafter.
V. 18 – my reward – In reference to the exercise of his right to be paid, the reward he wanted was not pay but the good that came to others.  The parallel to ch. 8 then would be this: though one might have the right to eat meat, the good of another might well cause that right to be ignored out of love for the other person.
V. 19 – free . . . slave – This was the paradox and the truth that the Corinthians needed to see.  They had many freedoms, but each freedom had a corresponding obligation to be 1) expedient, 2)not enslaving and 3) a means of upbuilding both of self and others.  As v. 21 states, each Christina is free only insofar as the rule of Christ permits.
This section, vv. 19:23, is an illustration of the “golden rule” in action, as well as the basic principle of living that Jesus gave to all disciples, Mk. 10:45; Jn. 13:16; 15:20.
V. 20 – Though he had finally realized that Jesus had freed him from the law, Rom. 7:1-6, yet he made very attempt to “stand in the shoes” of those who were still Jews.  Sometimes it brought problems as in Acts 21.  this verse probably reflects why many Jews hated Paul so, and why some Gentiles were suspicious of him: he was viewed as a renegade and a turncoat.  All such people are suspect as to their motives for the change made.
law of Christ – It is worth remembering that law freed us from law.  As Paul wrote in Rom. 8:1-2, the law (of the Spirit of life in Christ Jesus) freed him from the law (of sin and death, which was the Mosaic law).  However, everyone lives under some law system before becoming Christian, and lives under a law system after becoming Christian.  There are vast differences in the various law systems for sure, but freedom from one brings bondage to another.  Paul told the Romans that they should know that they were either slaves of sin or of righteousness, 6:16-18.  The law of Christ is the rule of Christ, the system of righteousness represented by Christ, and many other descriptive phrases.  It is God’s means of redemption, bringing justification, peace, no condemnation, Rom. 5:1; 8:1, and is able to present us faultless before God’s presence with rejoicing, Jude vv. 24-25.
V. 22 – the weak – The focus of the whole section 8:1-11:1.  These people, whoever they might be, were to be considered above self, Rom. 12:10, 16-18.  Now would be a good time to read Rom. 15:1-13 and II Cor. 5:11-16.
save some – Though some found fault with Paul’s motives, II Cor. 12:14-18, yet his life was wholly devoted to the goal of saving the souls of men, for he loved the souls of men more then he did his own right.  Meditate now upon Phil. 2:1-11.
V. 23 – the sake of the gospel – He meant that the cause of Christ was the consuming passion of his life, and no sacrifice was too great, even of his own life, Acts 20:24, for the welfare of those for whom Christ died.
may share – Actually the Greek text simply says “so that I may become one who shares” (in the gospel).  The blessings of the gospel weren’t meant to make one selfish but rather were to be divided and thus multiplied.
This verse both sums up the section 9:1-23 and also turns Paul’s thoughts to another facet of being a Christian, that of one’s own personal obligation to be true to Christ.  Freedom has its obligations but also its dangers.  One might desire to do many things for others, but the desire to do so must be matched by the constant diligence required to remain in Christ.  Stated differently, some things might be lawful, but they must not enslave, 6:12.  hence, Paul brings up the care that must be exercised in behalf of self lest one lose the blessings of the gospel.  He will use the Israelites in 10:1-11 as illustration of people who had been given freedom from slavery through God’s grace but many lost that blessing because of carelessness.  Then 10:12-13 issues the warning, and 10:14-22 shows how the freedom to eat meat was conditional, with the danger that was implicit for the careless Christian.
V. 24 – Corinth knew well the nature of athletic contest.  The successful participant must give much attention to the goal to be achieved and what it took to reach the goal.  In such contests, it was not the running but the winning that counted.  In the race for God’s crown of life, the parallels were many.  For instance, though God had made it possible for all who run to win, yet the runner must follow the “rules” to win, II Tim. 2:5; 4:7-8, which included every facet of a disciplined athlete.  The term in v. 25 “exercises” comes from a Greek term that brings to mind straining muscles, searing lungs, thumping hearts, intensive concentration.  Moreover, self-control in all those areas is imperative.  One must accurately appraise the task at hand, the team to beat, the jump to make, the tools to be used.  All else must be shoved aside, and total concentration given, as with a fine pianist or singer, to the score to be performed.  Now read Phil. 3:1-14.
imperishable – Here is the difference in the things of earth and the things of heaven: the vast distance that lies between the temporal, the perishable, and the eternal, the imperishable, can not be measured – but it can be known and believed.
V. 26 – For Paul to live was for Christ to live, Phil. 1:21.  As such, the striving and self-control in v. 25 was his constant habit in life.  He did not live “aimlessly” but with purpose, not drifting carelessly with the tide but rather charting his course for and anchoring his soul in God’s haven of rest.
V. 27 – Complete submission to Christ demanded complete surrender of self.  See Eph. 4:17 – 5:20 and Col. 2:20 - 3:17 for good texts on this issue.
disqualified – With the whole text in view, beginning in ch. 8, the thrust is this: Paul must live under the law of Christ, v. 22, in order to gain the crown.  One must keep a good conscience, based upon accurate knowledge, to prevent destruction, 8:11.  Hence, though one must life for others in every was possible, yet one’s own salvation has to be kept in mind at the same time.  It will be good for those of us who read and study this text to be alert to Satan’s tricks lest we become caught in his trap. (See 11:28 for the Greek term.)
You should disregard the chapter division that is man-made and read right into 10:1ff.  The Israelites all stated was imperative in vv. 24-27.  Joshua and Caleb ran to win, and received the victor’s crown, but all their nation could have done the same.

	LESSON 13 QUESTIONS

1. 	What do you see as the purpose of this chapter?

2. 	By what means did Paul establish the right to receive wages for his preaching?

3. 	What “right” did he waive for the sake of others?

4. 	State his goal in life in respect to others.

5. 	Paul had many freedoms in life, but what was the law under which he exercised those freedoms?

6. 	What analogy did Paul use to illustrate his own life?

7. 	What were the necessary elements Paul mentioned to gain the imperishable crown?