1 Coríntios 9
David Guzik · Citado em PreceptAustin
1 Coríntios 9
Guzik - Here we see Paul’s real heart. Paid or not paid, it did not matter to him. What mattered was the work of the gospel. Was it more effective for the gospel if Paul should receive support? Then he would receive it. Was it more effective for the gospel if Paul should work to support himself? Then he would do that. What mattered was that the gospel not be hindered in any way. If Paul was willing to deny himself such an important right for the good of the gospel and the Corinthian Christians, then should not also the Corinthian Christians deny their “right” to eat meat sacrificed to idols for the same good? Arnold - Paul refused to take any money when he preached. Why? At this time there were traveling bans of philosophers and teachers who would teach people if they would give them money. Paul simply did not want the stigma of having the unsaved make the connection of receiving Christ and giving money. In the local church or when preaching evangelistically to the lost, we should never ask the unsaved to support the work of the Lord. The issue is not money but Christ. The unsaved should never think we are begging for their money. In my first church, I had an old, Mennonite elder who opposed my viewpoint of never asking the unsaved for money. He had no Biblical support for his position. His rational was, "If the church does not get their money, the devil will!” Brian Bell - Men judge a message by the life and character of the man who brings it and Paul was determined that his hands would be clean! Someone once said to a preacher, “I cannot hear what you say for listening to what you are.” He should be respected if he is respectable! Not pastors who are lazy or sleazy. Nor just because of their Title (P. I. Pastor). Endure (4722) stego from steg = to cover, conceal, stege = roof) had a fairly broad range of meanings including to cover, to protect, to hold back, to hide, to bear, to endure or to persist. This is a metaphorical use of the Greek word for “roof,” meaning “to cover,” “to conceal,” or “to endure”. Stego means to protect by covering or to cover closely (so as to keep water out). Thus stego is found in secular Greek writings - "the camp protects men against the cold" (Plato); "a house protects men". Bruce explains that stego was used "originally of keeping out or keeping in water or another fluid (e.g. of a watertight house or of a vessel that does not leak), comes from the latter sense to mean generally “to contain” and then “to endure” Stego used 4x in the NT - 1 Co. 9:12; 1 Co. 13:7; 1 Thess. 3:1; 1 Thess. 3:5 Hindrance (1464)(egkope from en = in + kopto = to cut down, strike) refers to something that stands in the way and must be circumvented or sumounted. It is often understood as something cut down and which then lies in the person's way. Figuratively it is that which prevents or hinders the occurrence of an event, in this case the proclamation and reception of the Gospel. Egkope comes from the military practice of making a trench or ditch to slow down a pursuing enemy. It was also It was also a surgical term for making an incision. Paul didn’t want his financial needs to cut into the body of Christ. Gospel (2098) euaggelion rom eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In the NT euaggelion is used only of God's message of salvation in three senses (1) act of proclamation (preaching the gospel) (1Cor 4:15), (2) the work of evangelization (spread of the gospel) (Phil 4:3), (3) the content of the message as an offer of salvation (good news) (Ro 1:16) (Adapted from Friberg - Analytical Lexicon). In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - “Have you any good news (euaggelion) for me today?” This was a common question in the ancient world. In ancient secular Greek euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below). Related Descriptions: the Gospel of the kingdom (Mt 4:23+) the Gospel of Jesus Christ, the Son of God (Mk 1:1+) - it centers in Christ the Gospel of God (Mk 1:14+) - it originates with God and was not invented by man the Gospel of the kingdom of God (Lk 16:16+) the Gospel of the grace of God (Acts 20:24+), the Gospel of His Son (Ro 1:9+) the Gospel of Christ (Ro 15:19+) the Gospel of the glory of Christ (2Co 4:4+) the Gospel of your salvation (Ep 1:13+) the Gospel of peace (Ep 6:15+) the Gospel of our Lord Jesus (2Th 1:8+) the glorious Gospel of the blessed God (1Ti 1:11) In Ro 16:25, 26+ Paul called it “my Gospel” indicating that the special emphasis he gave the Gospel in his ministry. J Oswald Sanders - Money: A Test of Character 1 Corinthians 9:12 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right” (1 Corinthians 9:11–12). In support of his contention, the apostle cites the generally accepted principle that the farmer who produces the crop has the right to a share of it, as also the grower of grapes a share of the wine. In other words, there is nothing wrong in being a paid preacher. Even the ox is not muzzled (kept from eating) when he is engaged in threshing the grain. “In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel” (v. 14). Throughout his ministry Paul was meticulous in his financial dealings. He refused to allow monetary considerations to influence his decisions or actions. Money is an acid test of character. Our real riches are the quality of our character, and these remain with us eternally. In his attitude toward money, Paul was pure—something that cannot be said of all Christian workers. He had victory in the realm of finance, and he renounced his right to be supported by the church so that he might win more souls to Christ (v. 12). Whether we possess much money or little, our attitude toward it is revealing. There is no moral quality in riches or poverty per se, but our attitude toward it is a test of true spirituality. In a world in which material and financial values are paramount, it is not easy to escape their corruption. Discover a person’s attitude toward money, and you will learn a great deal about his or her character. Not every Christian worker has mastered the problem of financial stewardship, and, as a result, many have lost spiritual effectiveness. Paul did not fall into that trap. (SD) 1 Corinthians 9:13 Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar? Amplified Do you not know that those men who are employed in the services of the temple get their food from the temple? And that those who tend the altar share with the altar [in the offerings brought]? NET 1 Corinthians 9:13 Don't you know that those who serve in the temple eat food from the temple, and those who serve at the altar receive a part of the offerings? NLT 1 Corinthians 9:13 Don't you realize that those who work in the temple get their meals from the offerings brought to the temple? And those who serve at the altar get a share of the sacrificial offerings. ESV 1 Corinthians 9:13 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? NIV 1 Corinthians 9:13 Don't you know that those who work in the temple get their food from the temple, and those who serve at the altar share in what is offered on the altar? GNT 1 Corinthians 9:13 οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι [τὰ] ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συμμερίζονται; KJV 1 Corinthians 9:13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? YLT 1 Corinthians 9:13 Have ye not known that those working about the things of the temple -- of the temple do eat, and those waiting at the altar -- with the altar are partakers? ASV 1 Corinthians 9:13 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? CSB 1 Corinthians 9:13 Don't you know that those who perform the temple services eat the food from the temple, and those who serve at the altar share in the offerings of the altar? MIT 1 Corinthians 9:13 Do you not know that those who work in the sacred precincts eat from the offerings made there? That is, those tending the sacrificial altar get their share of what is placed on the altar. NKJ 1 Corinthians 9:13 Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? NRS 1 Corinthians 9:13 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 what is sacrificed on the altar? NAB 1 Corinthians 9:13 Do you not know that those who perform the temple services eat (what) belongs to the temple, and those who minister at the altar share in the sacrificial offerings? NJB 1 Corinthians 9:13 Do you not realise that the ministers in the Temple get their food from the Temple, and those who serve at the altar can claim their share from the altar? GWN 1 Corinthians 9:13 Don't you realize that those who work at the temple get their food from the temple? Don't those who help at the altar get a share of what is on the altar? BBE 1 Corinthians 9:13 Do you not see that the servants of the holy things get their living from the Temple, and the servants of the altar have their part in the food which is offered on the altar? they: 1Co 10:18 Lev 6:16-18,26 7:6-8 Nu 5:9,10 Nu 18:8-20 De 10:9 18:1-5 1Sa 2:28 1 Corinthians 9 Resources - Multiple Sermons and Commentaries ILLUSTRATION OF THE OLD TESTAMENT PRIESTS Do you not know that those who perform (ergazomai) sacred services (hieros) eat the food of the temple - This question expects a positive answer. Paul is referring here to the Levitical priests who were granted a portion of some of the animal sacrifices the Israelites offered ((cf. Lev. 7:6, 8–10, 14, 28–36+; Dt. 18:1). The Levites worked full time on care of the tabernacle and were supported by the tithes and offerings. (see Nu 18:8–20+ for the details). If this were true in the Old Testament, how much more so in the New Testament? And those who (present tense - continually) attend regularly to the altar (thusiasterion) have their share from the altar (thusiasterion) - The altar is where the meat would be sacrificed. Paul saw his gospel ministry as priestly service as he taught in Romans. The customs Paul refers to were widespread in antiquity. The recompense to those who served was the eating of the temple food not only among the Jews but also among the pagans. But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God, 16 to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. (Ro 15:15-16+). 1 Corinthians 9:14 So also the Lord directed those who proclaim the gospel to get their living from the gospel. Amplified [On the same principle] the Lord directed that those who publish the good news (the Gospel) should live (get their maintenance) by the Gospel. NET 1 Corinthians 9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel. NLT 1 Corinthians 9:14 In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it. ESV 1 Corinthians 9:14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. NIV 1 Corinthians 9:14 In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel. GNT 1 Corinthians 9:14 οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν. KJV 1 Corinthians 9:14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel. YLT 1 Corinthians 9:14 so also did the Lord direct to those proclaiming the good news: of the good news to live. ASV 1 Corinthians 9:14 Even so did the Lord ordain that they that proclaim the gospel should live of the gospel. CSB 1 Corinthians 9:14 In the same way, the Lord has commanded that those who preach the gospel should earn their living by the gospel. MIT 1 Corinthians 9:14 In a comparable manner the Lord organized his work so that those who preach the gospel should have their living from the gospel. NKJ 1 Corinthians 9:14 Even so the Lord has commanded that those who preach the gospel should live from the gospel. NRS 1 Corinthians 9:14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. NAB 1 Corinthians 9:14 In the same way, the Lord ordered that those who preach the gospel should live by the gospel. NJB 1 Corinthians 9:14 In the same way, the Lord gave the instruction that those who preach the gospel should get their living from the gospel. GWN 1 Corinthians 9:14 In the same way, the Lord has commanded that those who spread the Good News should earn their living from the Good News. BBE 1 Corinthians 9:14 Even so did the Lord give orders that the preachers of the good news might get their living from the good news. the Lord directed: 1Co 9:4 Mt 10:10 Lu 10:7 Ga 6:6 1Ti 5:17 1 Corinthians 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 10:10+ or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. Luke 10:7+ “Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. Galatians 6:6+ The one who is taught the word is to share all good things with the one who teaches him. 1 Corinthians 2:1 And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming (kataggello) to you the testimony of God. PREACHER'S PAY FOR PROCLAMATION So also - MIT = "In a comparable manner," Amplified = "[On the same principle]" "Just as God gave orders about the priests in the temple, so did the Lord Jesus give orders for those who preach the gospel to live out of the gospel " (Robertson).
1 Coríntios 9
Guzik says "Paul was not “hinting” for support by the Corinthian Christians. He shows them the value, and the reasons, for giving up one’s own rights."
1 Coríntios 9
Guzik - Apparently, most of the other apostles were married, and their wives traveled with them as they did ministry. This is especially interesting concerning Peter (Cephas), who was obviously married, yet still considered by the Roman Catholic church to be the first pope, in contradiction to the principle of mandatory celibacy. 1 Corinthians 9:6 Or do only Barnabas and I not have a right to refrain from working? Amplified - Or is it only Barnabas and I who have no right to refrain from doing manual labor for a livelihood [in order to go about the work of the ministry]? NET 1 Corinthians 9:6 Or do only Barnabas and I lack the right not to work? NLT 1 Corinthians 9:6 Or is it only Barnabas and I who have to work to support ourselves? ESV 1 Corinthians 9:6 Or is it only Barnabas and I who have no right to refrain from working for a living? NIV 1 Corinthians 9:6 Or is it only I and Barnabas who must work for a living? GNT 1 Corinthians 9:6 ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι; KJV 1 Corinthians 9:6 Or I only and Barnabas, have not we power to forbear working? YLT 1 Corinthians 9:6 or only I and Barnabas, have we not authority -- not to work? ASV 1 Corinthians 9:6 Or I only and Barnabas, have we not a right to forbear working? CSB 1 Corinthians 9:6 Or do Barnabas and I alone have no right to refrain from working? MIT 1 Corinthians 9:6 Or is it only Paul and Barnabas who are excluded from the right not to work a secular job? NKJ 1 Corinthians 9:6 Or is it only Barnabas and I who have no right to refrain from working? NRS 1 Corinthians 9:6 Or is it only Barnabas and I who have no right to refrain from working for a living? NAB 1 Corinthians 9:6 Or is it only myself and Barnabas who do not have the right not to work? NJB 1 Corinthians 9:6 Are Barnabas and I the only ones who have no right to stop working? GWN 1 Corinthians 9:6 Or is it only Barnabas and I who don't have any rights, except to find work to support ourselves? BBE 1 Corinthians 9:6 Or I only and Barnabas, have we no right to take a rest from work? Barnabas: Ac 4:36 11:22 13:1,2,50 14:12 15:36,37 have: 1Co 4:11,12 Ac 18:3 20:34,35 1Th 2:9 2Th 3:7-9 1 Corinthians 9 Resources - Multiple Sermons and Commentaries Or do only Barnabas and I not have a right (exousia) to refrain from working? - Amplified adds "[in order to go about the work of the ministry]" What Paul is asking is "Are Barnabas and I the only ones who do not have the right to refrain from working?" Barnabas is also called an apostle, which shows a wider use of the term (cf. Eph. 4:11) than simply the initial Twelve (cf. Acts 14:14, 18:5). Lias makes an interesting observation - The reason why Paul and Barnabas refused to accept payment for their services is not hard to discover. They went on a mission to the Gentiles, the other Apostles to the Jews. The latter fully understood that the ministers should be maintained by the offerings of the worshippers. The Gentiles, on the contrary, had so long known what it was to be plundered by greedy sophists who lived by their wits, that it was above all things necessary for the Apostles of Christ to avoid being confounded with such persons" (Cambridge Greek Text - 1 Corinthians 9 Commentary)
1 Coríntios 9
Guzik - The principle of Deuteronomy 25:4 is much more important than providing for the needs of oxen. God establishes the principle that a minister has the right to be supported by the people he is ministering to. As
1 Coríntios 9
Guzik - Paul’s boasting wasn’t that he preached the gospel. He had to do that (for necessity is laid upon me); instead, his boasting was that he was able to do it without asking his hearers for support.. Remember that Greek culture, which the Corinthian Christians approved so much, looked down its nose on all manual labor. Even though the Corinthian Christians seemed to think less of Paul because he worked with his own hands to support himself, it did not embarrass Paul at all. He will boast about it! UItley asks why did Paul not take money from? Utley thinks "because of this he is being personally attacked by some group, faction, or false teacher. It is so hard to interpret Paul’s letter when we do not have (1) the letter the church wrote to him or (2) specific knowledge about the local situation." Worse Than Dying It would be better for me to die than that anyone should make my boasting void. —1 Corinthians 9:15 Today's Scripture: 1 Corinthians 9:11-23 The apostle Paul said he would rather die than give the impression that he was serving the Lord for money. That’s why he supported himself while preaching in Corinth. To him, anything that marred his testimony for Christ was worse than dying. Down through the centuries, many have held that same conviction and have proven it by dying as martyrs rather than denying their Lord. Most of us will not face a “deny Christ or die” ultimatum. But our lifestyle must reflect that we believe some things are worse than dying. On New Year’s Eve 1951, I was deeply impressed as I read Paul’s declaration in Philippians 1:20. He said that his supreme expectation was that he would be ashamed “in nothing.” His only hope was not that he be released from prison but that Christ would be magnified in his body, “whether by life or by death.” I was also struck by his confident statement in verse 21, “For to me, to live is Christ, and to die is gain.” Since that evening, I’ve told the Lord many times that I would rather die than do anything to dishonor His name, break the hearts of my wife and family, or disappoint those who respect me. I'd rather die than bring disgrace Upon my Lord, His name debase; So I will live my life each day To honor Christ and walk His way. —Hess To keep your testimony alive, you must die to sin. 1 Corinthians 9:16 For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel. Amplified - For if I [merely] preach the Gospel, that gives me no reason to boast, for I feel compelled of necessity to do it. Woe is me if I do not preach the glad tidings (the Gospel)!
1 Coríntios 9
Guzik - He did not just have “preacher’s itch.” He was called to preach and felt compelled to fulfill that call. Kistemaker on woe is me - Paul raises the lament which the Old Testament prophets and the New Testament apostles raised. Like Paul, these men were overcome by the urgency of uttering the message God gave them. Jeremiah said that God’s Word was like a fire in his heart and in his bones (Jer. 20:9) and Amos writes that because God has spoken he must speak (Amos 3:8). The phrase woe to me describes the greatest misery imaginable for Paul. He would bring this misery upon himself if he proved disobedient to his divine mandate to preach. He must preach the gospel of salvation—in his own words to Timothy, “in season and out of season” (2 Tim. 4:2). As he testified to King Agrippa "I did not prove disobedient to the heavenly vision, but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance." (Acts 26:19-20+) I am under (1945) epikeimai from epí = upon + keímai = to lie on) means to lie upon, to be placed on, to lie on (literally of the stone against Jesus' tomb - Jn 21:9, of fish on the fire of coals - Jn 21:9). Metaphorically as used here in Hebrews 9, epikeimai means imposed upon and has the force of obligation, thus speaking speaks of necessity. Used 7x in NT - Lk. 5:1; Lk. 23:23; Jn. 11:38; Jn. 21:9; Acts 27:20; 1 Co. 9:16; Heb. 9:10. Here in 1 Cor 9:16 the picture is continually “presses upon me” (ED: Sounds like what we sometimes refer to as a "spiritual burden" except his was CONTINUAL!) Compulsion (constraint) (318)(anagke from ana = up, again, back, renewal, repetition, intensity, reversal + agkale = arm when bent) refers to any necessity or compulsion, outer or inner, brought on by a variety of circumstances. It can mean necessity imposed either by external conditions or by the law of duty. Anagke refers to constraint (which is the act of being checked, restricted or compelled either to avoid or to perform some action) which is either a result of external pressures (compelling forces) or moral sense of duty. It refers to that which is necessary due to the pressure of circumstances and so refers to that which is inevitable. It refers to a necessity (an indispensable thing, something needed for a desired result) or constraint as inherent in the nature of things. Anagke - 17x in NT - Matt 18:7; Luke 14:18; 21:23; Rom 13:5; 1 Cor 7:26, 37; 9:16; 2 Cor 6:4; 9:7; 12:10; 1 Thess 3:7; Philemon 1:14; Heb 7:12, 27; 9:16, 23; Jude 1:3. Woe (How dreadful!) (3759) ouai (3759 - click and select "Phonetics" to hear "ouai" pronounced) (ouai pronounced "oo-ah'ee," an eerie, ominous foreboding sound some say is like the cry of an eagle) is an onomatopoeic word (an imitation of the sound) which serves as an interjection expressing a cry of intense distress, displeasure or horror. It may convey a warning of impending disaster to the hearers. Jesus used "Woe" frequently in the Gospels (see below) often in an eschatological context (Mt 24:19; Mk 13:17). Most NT uses of ouai are in the context of warning about inevitable, impending judgment, often intermingled with a feeling of pity (Mt 11:21-22, Lk 22:22 = Judas' betrayal). Rev 8:13-note has woe in triplicate which seems to provide the greatest possible emphasis on God's coming judgment on the world, much as the cry of "holy" in triplicate emphasizes His holiness. Indeed, His perfect holiness demands His perfect judgment! In the Lxx a double woe is addressed to unfaithful Jerusalem because of her idolatry and immorality (Ezek 16:23). Ouai does not depict sorrow on the part of those who have sinned (as some have mistakenly taught). Preach the gospel (2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news concerning something. Euaggelizo was often used in the Septuagint for preaching a glad or joyful message (cf. 1Sa. 31:9; 2 Sa 1:20; 4:10). Euaggelizo/euangelizo in its original sense could be used to refer to a declaration of any kind of good news, but in the NT it (with 2 exceptions discussed below) refers especially to the glad tidings of the coming kingdom of God and of salvation obtained through Jesus Christ's death, burial and resurrection. Most of NT uses of euaggelizo are translated "preach" or "preach the gospel," whichever fits more smoothly into the context. There are two passages that illustrate the original meaning of simply to "bring glad tidings" or "bring good news" of any nature. W E Vine writes that euaggelizo "is almost always used of “the good news” concerning the Son of God as proclaimed in the gospel [exceptions are e.g., Luke 1:19; 1 Thess. 3:6, in which the phrase “to bring (or show) good (or glad) tidings” does not refer to the gospel]; Gal. 1:8 (2nd part). With reference to the gospel the phrase “to bring, or declare, good, or glad, tidings” is used in Acts 13:32; Rom. 10:15; Heb. 4:2." Euaggelizo in the NT - Matt. 11:5; Lk. 1:19; Lk. 2:10; Lk. 3:18; Lk. 4:18; Lk. 4:43; Lk. 7:22; Lk. 8:1; Lk. 9:6; Lk. 16:16; Lk. 20:1; Acts 5:42; Acts 8:4; Acts 8:12; Acts 8:25; Acts 8:35; Acts 8:40; Acts 10:36; Acts 11:20; Acts 13:32; Acts 14:7; Acts 14:15; Acts 14:21; Acts 15:35; Acts 16:10; Acts 17:18; Rom. 1:15; Rom. 10:15; Rom. 15:20; 1 Co. 1:17; 1 Co. 9:16; 1 Co. 9:18; 1 Co. 15:1; 1 Co. 15:2; 2 Co. 10:16; 2 Co. 11:7; Gal. 1:8; Gal. 1:9; Gal. 1:11; Gal. 1:16; Gal. 1:23; Gal. 4:13; Eph. 2:17; Eph. 3:8; 1 Thess. 3:6; Heb. 4:2; Heb. 4:6; 1 Pet. 1:12; 1 Pet. 1:25; 1 Pet. 4:6; Rev. 10:7; Rev. 14:6 Oswald Chambers - The consciousness of the call For necessity is laid upon me: yea, woe is unto me, if I preach not the gospel! 1 Cor. 9:16. We are apt to forget the mystical, supernatural touch of God. If you can tell where you got the call of God and all about it, I question whether you have ever had a call. The call of God does not come like that, it is much more supernatural. The realization of it in a man’s life may come with a sudden thunder-clap or with a gradual dawning, but in whatever way it comes, it comes with the undercurrent of the supernatural, something that cannot be put into words, it is always accompanied with a glow. At any moment there may break the sudden consciousness of this incalculable, supernatural, surprising call that has taken hold of your life—“I have chosen you.” The call of God has nothing to do with salvation and sanctification. It is not because you are sanctified that you are therefore called to preach the gospel; the call to preach the gospel is infinitely different. Paul describes it as a necessity laid upon him. If you have been obliterating the great supernatural call of God in your life, take a review of your circumstances and see where God has not been first, but your ideas of service, or your temperamental abilities. Paul said—“Woe is unto me, if I preach not the gospel!” He had realized the call of God, and there was no competitor for his strength. If a man or woman is called of God, it does not matter how untoward circumstances are, every force that has been at work will tell for God’s purpose in the end. If you agree with God’s purpose He will bring not only your conscious life, but all the deeper regions of your life which you cannot get at, into harmony. Oswald Chambers - The constraint of the call Woe is unto me, if I preach not the gospel! 1 Cor. 9:16. Beware of stopping your ears to the call of God. Everyone who is saved is called to testify to the fact; but that is not the call to preach, it is merely an illustration in preaching. Paul is referring to the pangs produced in him by the constraint to preach the Gospel. Never apply what Paul says in this connection to souls coming in contact with God for salvation. There is nothing easier than getting saved because it is God’s sovereign work—‘Come unto Me and I will save you.’ Our Lord never lays down the conditions of discipleship as the conditions of salvation. We are condemned to salvation through the Cross of Jesus Christ. Discipleship has an option with it—“IF any man …” Paul’s words have to do with being made a servant of Jesus Christ, and our permission is never asked as to what we will do or where we will go. God makes us broken bread and poured-out wine to please Himself. To be “separated unto the gospel” means to hear the call of God; and when a man begins to overhear that call, then begins agony that is worthy of the name. Every ambition is nipped in the bud, every desire of life quenched, every outlook completely extinguished and blotted out, saving one thing only—“separated unto the gospel.” Woe be to the soul who tries to put his foot in any other direction when once that call has come to him. This College exists to see whether God has any man or woman here who cares about proclaiming His Gospel; to see whether God grips you. And beware of competitors when God does grip you. C H
1 Coríntios 9
Guzik - Paul was free to do what he wanted, but bringing people to Jesus was more important to him than using his freedom selfishly. Arnold - Paul was free from religious traditions, man-made scruples and secular prejudices. He was free in Christ, for his soul had found the real secret to liberty. Being set free internally, he made himself externally a slave or a servant to all men. Out of his own volition, he relinquished his own rights in order to win as many people as he possible could for Christ. Martin Luther said, “A Christian man is free lord over all things and subject to nobody. A Christian man is a ministering servant in all things, subject to everybody.” Bruce Barton - In 9:19–22, Paul asserted that he was free to yield certain rights in matters that did not compromise the gospel message. In such a way, he could vary the style of his message or other minor matters, becoming a slave to his audience so that [he] might win more of them. Paul’s goals were to glorify God and to bring people to Christ. Thus he stayed free of any philosophical position or material entanglement that might sidetrack him while he strictly disciplined himself to carry out his goals. (LAC) I have (active voice - volitionally, of my own choice) made myself a slave to all, so that I may win (kerdaino) more - This is an interesting declaration in light of his earlier statement " You were bought with a price; do not become slaves (doulos) of men.' (1 Cor 7:23+). Here Paul is not speaking of being a slave in the sense of the others being his absolute master (as was the case in 1 Cor 7:23). Here Paul is saying he is willing to give up his rights (even as he has been discussing regarding his right to receive pay) that in so doing he might win more people over to the Gospel and thereby procure their eternal salvation. Paul was far more interested in the eternal than the temporal. The fruit of the righteous is a tree of life, And he who is wise wins souls. -- Proverbs 11:30 MacDonald on slave to all - In one sense he was free from all men. No one could exercise jurisdiction or compulsion over him. Yet he brought himself under bondage to all people in order that he might win the more. If he could make a concession without sacrificing divine truth he would do it in order to win souls to Christ.