Garner-Howes Baptist Commentary

PAUL DEFENDS HIS APOSTLESHIP

1) "Am I not an apostle?" (ouk eimi apostolos? From the following context this appears to be a rhetoric question suggesting an affirmative answer.

2) "Am I not free?" (ouk eimi elutheros?) In the previous chapter Paul had declared liberty of all from the Mosaic law, including himself, 1 Corinthians 8:8-9; 1 Corinthians 8:13; John 8:36; 1 Corinthians 7:22.

3) "Have I not seen Jesus Christ, our Lord?" (ouchi iesoun ton kurion hemon heoraka?) To be an apostle one requisite was that he must have seen the Lord, Acts 1:21-22; Acts 9:5; Acts 9:17; Acts 22:15-16.

4) "Are not ye my work in the Lord?" (ou to ergon Mou humeis este en kurio?) "Are ye not my work in the Lord?" As individuals won to Christ, and as a church he had taught, Paul addressed the Corinth brethren as "his work" in the Lord, 1 Corinthians 4:15.

1) "If I be not an apostle unto others." (ei allois ouk eimi apostolos) "if I am not (considered) an apostle to others." Paul conceded that his apostleship or authentic ministry was not recognized by some.

2) "Yet, doubtless I am to you." (alla de humin eimi) "Yet surely or indeed I am to you." Despite the imperfections in the Corinth church, it appears to have been the largest congregation he had established and he pointed to them in defense of his ministry.

3) "For the seal of mine apostleship are ye in the Lord." (gar sphragis mou tes apostolos humeis este en kuria) The conversion, the change in the lives of the Corinthians, and the worship they followed attested the fruit of Paul’s profession and ministry. By their lives the labors of Paul were validated, Matthew 7:16-20.

1) "Mine answer to them that examine me is this." (he eme apologia tois eme anakrinousin estin aute) "My defense to those examining, quizzing, or questioning me is this: "Paul did not clam up, remain silent, or acquiesce in fear when one found fault with him or his labors as an apostle, Galatians 1:6-24; Philippians 1:17; reads, "I am set for the defense of the gospel."

To establish identity and authority is primary in valid administration work, and Paul, like his Lord, validated his call and commission, John 8:13-18; John 4:33-40.

1) "Have we not power?” ( me ouk echomen eksousian?) "Have we not a right or authority?)" If Paul and his missionary companions were of Divine commission, then they merited material or financial help, he contended. See Matthew 21:23-27.

2) “ To eat and to drink?” (phagein kai pein?) "to eat and to drink regularly? or repeatedly?" Based on the eternal premise and axiom that "the workman is worthy of support in his labors" or being fed for his labors, Paul rhetorically answers those who questioned the right to be fed and clothed by those to whom they rendered spiritual service, teaching, and guidance, Galatians 6:6. As servants of God and guests of the Corinth church they did, Mark 6:10; Luke 10:5-7.

1) “Have we not power" (me ouk echomen eksousian) "Do we not have or hold (the) right or authority" - by virtue of their calling and services rendered to the Lord – Genesis 2:24; Ephesians 5:31.

2) “To lead about a sister, a wife.” (adelphen gunaika periagein) "to lead about a sister-wife (a Christian wife)?" It is as if Paul were affirming "we do." If not, why not? Marriage, Christian marriage, is honorable to all, including the ministry, Hebrews 13:4.

3) “As well as other apostles." (hos kai oi loipoi apostoloi) "As even, or also, or well as the remaining apostles?" The term (Greek loipoi) means "remaining ones" or additional apostles. Paul was thus unashamedly with (on par with) the other apostles - the twelve.

4) “And as the brethren of the Lord, and Cephas?” (kai hoi adphoi to kuriou kai kephas?) This certifies that the mature brethren of our Lord and the apostle Peter had wives. It also reflects the error of any religion that teaches the minister must remain unmarried to serve God most acceptably. Matthew 8:14; Luke 4:38-39.

1) “Or I only and Barnabas." (e monos ego kai Barnabas) Barnabas had sold all that he had - sold out wholly to do God’s work, Acts 4:36. Though Paul and Barnabas later parted Barnabas’ name was honored, Acts 15:39.

2) "Have we not power to forbear working?” (ouk echomen eksousian me ergasesthai?) "Have we not the right or authority by virtue of our greater services to forego manual labor?" Though both had labored in the craft of teaching prior to their missionary labors, they still taught and labored as surely and worthily on the mission field, Acts 13:11; 1 Timothy 5:17

THE MINISTRY TO BE SUPPORTED

1) “Who goeth a warfare at any time at his own charges?" (tis stratevetai idios opsoniois pote) "Who soldiers at the expense of or by his own wages at any time?" The implication from the rhetoric question is "no one."

2) "Who planteth a vineyard and eateth not of the fruit thereof?” (tis phuteuei ampelona kai ton karpon autou ouk esthiei;) ’Who plants a vineyard and eats not the fruit of it?" Implied also is the affirmation "no one."

3) "Who feedeth a flock and eateth not the milk of the flock?” (e tis poimainei poimnen kai ek tou galaktos tes poimnes ouk esthiei?) "Or who shepherds a flock and of the butter of the flock eats not?"

By use of three necessary inference or circumstantial evidence Paul avows that the missionary gospel ministry should be financially supported. The three references in the rhetoric questions were drawn from environmental surroundings: 1) The camp, 2) The vineyard, and 3) The flock. It was considered a principal of ethical honesty and morality that the laborer merited material support for services rendered, whatever his special area of service should be. And Paul and his helpers did labor in the Word and doctrine of Christ, 1 Timothy 5:17.

1) "Say I these things as a man?" (me kata anthropon tauta lalo) "I speak not these things (merely) as a man." The things Paul was setting forth were of Divine Revelation, not of the will of man, 1 Corinthians 14:37; Galatians 1:11-12.

2) "Or saith not the law the same also?” (e kai ho nomos tauta ou legei) "Or says not the law also these things?" Paul continued his rhetoric use of the question to elicit an affirmative response to all who were familiar with the Law of Moses. From the argument of natural necessary inference illustrations to affirm the validity of missionary ministerial support, Paul moved to Scriptural, testamentary evidence, as folIows:

1) “For it is written in the Law of Moses." (en gar to mouseos nomo gegraptai) "For in the Law of Moses it has been written." The Law of Moses is thus appealed to as an ancient antecedent precedent moral, ethical, and religious premise of truth.

2) “Thou shalt not muzzle the mouth of the ox” (ou kemoseis Boun) "Thou shalt not muzzle or cover the mouth of an ox." If man worked the ox in threshing grain he should feed the ox so well that he would not stop to eat of the grain he was treading.

3) “That treadeth out the corn." (aloanta) "(The ox when) it treadeth the threshing floor." If one did not feed the ox before working him, then the law of the Lord protected the ox by forbidding his master to muzzle him while threshing.

4) “Doth God take care for oxen?” (me ton boon melei to theo;) "Does not the ox matter to God?" Or does it not matter to God how a man acts toward his oxen? Rhetorically, and legally, it is affirmed that he does. This was the import of the Law as expressed, Deuteronomy 25:4 1 Timothy 5:18. Though the Law of Moses is abolished as a system of religious worship and guide, the moral and ethical truths set forth in the law were and are eternal. Thus Paul drew an illustration from it as a standard for Christian conduct. Romans 13:8; 1 Corinthians 10:6.

1) "Or saith he it altogether for our sakes?” (e di hemar pantos legie?) "Or does He say it altogether because of us?" Or "because of His concern or care for our every need?" If God cares for oxen, is it not surely true that He too cares for our needs?

2) "For our sakes, no doubt this is written." (di hemas gar egraphe) "For on account of us or because of us (without reasonable doubt) it was written." Paul was answering the gainsayers against his apostolic missionary ministry.

3) “ That he that ploweth should plow in hope.” (hoti opheilei ep elpidi ho arotrion arotrian) "Because the one plowing ought to plow in hope" - In expectancy, in optimism, in certain faith of pay for his labors.

4) "And that he that thresheth in hope.” (kai ho aloon ep’ elpidi) "And that the one threshing on or threshing away in hope, expectancy" - The thresher, the plowman, and the landlord must equitably share in the labors.

5) "Should be partaker of his hope.” metechein) "That one ought also to actively, progressively partake of, or share in his plowing and threshing hope." There should be no mirage or rainbow or empty cloud at the end of his labors of the day, John 4:36; 1 Samuel 30:24.

1) "If we have sown unto you spiritual things.” (ei hemeis humin ta oneumatika spaeiramen) "if we sowed to you all spiritual things, ideas, and services." And they had, 1 Corinthians 2:1-8.

2) "Is it a great thing.” (mega) is it a great or marvelous thing?" or is it out of context of moral and ethical expectancy that we missionaries should

be financially assisted so that we might give ourselves to the ministry of the Word and teaching and prayer, rather than secular labors? Acts 6:4-7.

3) "If we shall reap your carnal things?" (ei hemeis humon ta sarkika therisomen) "If we should reap or gather from you the fIeshly things?" Paul suggests that it is not, although he might have asserted the validity of it more harshly. The reaping of their carnal things referred to their needs of food, drink, and clothes and material needs that missionaries also have. Of such Galatians 6:6 declares that the one taught in the Word is morally obligated to communicate with or contribute to him that teaches in every good thing!

1) "if others be partakers of this power over you.” (ei alloi tes humon eksousias metechousin) "if others have a share of this right or authority over you" -and they did, 1) the soldier, 2) the vine-dresser, and 3) the herdsman - Why is it not morally right for us?

2) "Are not we rather?” (ou mallon hemeis) "Are not we to a greater degree?" Are we as ministers of God first in kind of service rendered, justified in being helped? Are we not better than oxen?

3) “Nevertheless we have not used this power.” (alla ouk echresametha te eksausia taute) "But we did not use this right or authority." (While we were among you.) For this neglect Paul later apologized – 2 Corinthians 11:7; 2 Corinthians 11:9; 2 Corinthians 11:12; 2 Corinthians 11:14. Paul’s financial critics were lying apostles, 2 Corinthians 11:13-15.

4) "But suffer all things.” (alla panta stegomen) "But all kinds of stigmatic things we put up with." This is often the world’s contribution to the ministry - merely casting aspersions and stigmas!

5) "Lest we should hinder the gospel of Christ.” (hina me tina egkopen domen to evangelio tou christou) "In order that we might not give anyone an obstacle to the gospel of Christ," or stand in the way, trip up, or obstruct anyone from receiving Jesus Christ.

1) "Do ye not know” (ouk oidote) "Do you all not recognize, comprehend, or perceive"

2) "That they which minister about holy things.” (hoti hoi ta hiera ergazomenoi) "That the ones continually working, manually laboring, at sacred things"

This involved care of the tithe of the land, herd, and flock and the ministry of music in connection with temple worship.

3) "Live of the things of the temple” (ta ek tou hierou esthiousin) "They eat of the things or live of the things of the sacred temple things." The entire tribe of Levi was supported by the tithe, not merely the priesthood – Numbers 18:21-31; Nehemiah 10:37; Hebrews 7:5.

4) "And they which wait at the altar.” (hoi to thursiasterio paredrouontes) "And the ones attending on the altar" - those who administered the sacrifices, cared for the wood, fire, flesh, blood, and disposal of refusal (the priests) - the higher function of worship.

5) "Are partakers with the altar?" (to thesiasterio summerizontai) "Are close partakers with the altar." In addition to the regular tithe for administrative altar service, the priesthood received a prescribed part of certain sacrifices, plus an heave offering as sustaining pay for services rendered, Leviticus 18:8-19; Malachi 3:9-10.

1) “Even so hath the Lord ordained.” (houtos kai ho kurios dietaksen) "Even so, or just as surely, the Lord ordained." The "even so" here is derived from the same Greek term of "even so," as rendered in John 3:14. The term "ordained" means "set in order."

2) "That they which preach the gospel.” (tois to evangelion katangelousin) "That the ones preaching or actively heralding, engaged in heralding the gospel," Luke 5:38; Hebrews 7:8.

3) "Should live of the gospel.” (ek tou evangeliou zen). "They, out of the preaching of the gospel, should have the necessities of life and service provided for, paid, or given to them." Romans 15:27; Galatians 6:6. Let it be noted that the law of sowing and reaping of Galatians 6:7-8 had its contextual setting in the subject matter of the support of the ministry as per verse 6.

1) "But I have used none of these things.” (ego de ou kechremai oudeni touton) "But I have not used, not even one of these things, type of plausible arguments, to, for, or in my own behalf heretofore."

2) “Neither have I written these things.” (ouk egrapsa de tauta) "Moreover I did not write these things" - Paul had no ulterior personal solicitation motives in writing about the validity of the obligation of the Corinth church members to give financial help to missionaries.

3) "That it should be so done unto me." (hina houtos genetai en emoi) "in order that it might be beneficial in my behalf." Paul certified that this sharp teaching was not for personal aggrandizement, but for the good of the Corinth brethren and the cause of missions.

4) “For it were better for me to die.” (kalon gar moi mallon apothanein) "For it is to me good rather to die." Paul was so completely sold out to preach the-gospel that he had rather to die than to obstruct or hinder the acceptance of it, through any appearance of personal selfishness or greed, Galatians 6:14; Philippians 3:8.

5) "Than that any man should make my glorying void." (e to kauchema mou oudeis kenosei) "Than that the boasting of me any one should make to appear empty, void, or vain." 2 Corinthians 12:11-13; 1 Corinthians 9:22.

1) "For though I preach the gospel.” (ean gar evangelizomai) "For even when I preach the gospel..."

2) "I have nothing to glory of." (ouk estin moi kauchema) "I have not to, for, or of my own behalf or accord a boast, an occasion for a boast." The ministry he had, he received from the Lord, and his services in the ministry were enabled of the Lord: this excluded his glorying or boasting. 1 Timothy 1:12; 1 Corinthians 15:10.

3) "For necessity is laid upon me.” (anagke gar moi epikeitai) "For necessity is laid on me." Paul considered the weight of the gospel ministry to be, irrevocable, to death, and that he had a race to run that could not be delegated to any other, 2 Timothy 4:7.

4) "Yea, woe is unto me, if I preach not the gospel!" (ouai gar moi estin ean me evangelisomai) "For woe is to me if I do not declare good tidings of the gospel." To such he was called and he believed chastisement awaited the rebellious servant or steward of God, 1 Corinthians 4:2; Luke 12:47; Acts 26:16-18; Isaiah 6:11-12.

1) "For if I do this thing willingly " (ei gar ekon touto prasso) "For if I do this thing (or practice this thing continually) and willingly." The ministry of gospel tidings is not a spasmodic ministry, but to be pursued continually – Ecclesiastes 11:1-6; 1 Timothy 4:15; 2 Corinthians 8:9. Willing service is accepted.

2) "I have a reward.” (misthon echo) "A pay for service or reward I have, hold, or contain." Daniel 12:3; 1 Corinthians 3:14. As our Lord faltered not in His ministry of good tidings until He cried "it is finished," neither did Paul desire to do so – Luke 4:18-19; Luke 2:10; John 19:30.

3) "But if against my will.” (ei de ekon) "But if unwillingly .... .. If in rebellion," or out of a sense of duty, or fear only - that is from, or for, the wrong motive.

4) "A dispensation of the gospel is committed unto me." (oikonomian pepisteumai) "I have been entrusted with a stewardship" of the gospel. The Greek term "oikonomian" means "house-law or rule" of dispensing the gospel. Paul thus recognized that as a steward in the church of the Lord he would one day be required in honor or shame to give account to the Master of the House, the Church. See Mark 13:34; 1 Timothy 3:15; 2 Corinthians 5:9-13.

1) “What is my reward then?" (tis oun mou estin ho misthos) "What is my reward, or pay, then?" (you ask). Paul then answers the question of the question-raising-snipers at his ministry as follows:

2) Verily that, when I preach the gospel." (hina euangelizomenos) "In order that preaching the gospel of my own accord," willingly - Paul preached the gospel to the sensuous, carnal, greedy Corinthians, including the church in early days, without asking them for pay.

3) "I may make the gospel of Christ without charge." (adapanon theso to evangelion) "I may put or place the gospel forward without charge, solicitation, or taking a collection for myself, "for the following reason:

4) “That I abuse not my power in the gospel.” (eis to me katachresasthai te eksousia mou en to euangelio) "So as not to abuse my right or authority in getting the gospel tidings out." Paul sought to avoid any offence that would hinder his getting the gospel out in his early Corinth ministry; that his good be not evil spoken of, Romans 3:8; Romans 14:16.

THE METHOD AND REWARD OF TRUE MINISTERS

1) "For though I be free from all men.” (eleutheros gar on ek panton) "For being in a free or liberty state or condition from all men," - unobligated by human ties.

2) "Yet have I made myself servant unto all.” (pasin emauton edoulosa) "Yet, I voluntarily enslaved myself to all men." Like the redeemed slave who bored a hole in his ear saying, "I shall be your slave voluntarily forever," so Paul sold out voluntarily and wholly to bear the gospel, through the church, for the Master; So should we Exodus 21:5-6; Romans 1:14-16.

3) "That I might gain the more." (hina tous pleionas kerdeso) "in order that I might gain, influence, or win so much or more." Paul’s self abasement, abnegation, or neglect to seek material support for himself was of an holy, consecrated desire to be the more useful to the Master, John 15:13-14; John 20:21.

1) "And unto the Jews, I became a Jew.” (kai egenomen tois ioudaiois hos ioudaios) "And to the Jews I voluntarily became a Jew." This refers to Paul’s conduct regarding their customs and mores, so long as such did not break the laws of Christ, Acts 16:3; Acts 18:18; Acts 21:23.

2) "That I might gain the Jews." (hina ioudaious kerdeso) "in order that I might gain or win the Jews." (to Christ and truth). Romans 9:1-3.

3) "To them that are under the law, as under the law.” (tois hupo nomon hos hupo nomon) "To the ones under law, that is as if they were under law." (me on autos hupo nomon) "Not being myself under law." Acts 26:26-29.

4) "That I might gain them that are under the law.” that are under the law." (hina tous hupo nomon kerdeso) "in order that or (with the motive that) I might gain, influence, or win the ones who consider themselves under the law." Romans 10:1-4.

1) "To them that are without law as without law." (tois anomois hos anomos) "To the ones without law (I became) as without or outside the jurisdiction of the law" (Law of Moses) in its entangling ceremonies, now no longer valid since Jesus had fulfilled it, Luke 16:16.

2) “Being not without law to God, but under the law to Christ.") (me on anomos theou all’ ennomos christou) "Not being (am I) without the jurisdiction of the law of God, the eternal principles of right and wrong, but under the law of Christ," who said "follow me," Matthew 4:18-19; Matthew 28:18-20.

3) "That I might gain then that are without law." (hina kerdano tous anomous) "In order that I might gain, win, or successfully influence the ones without law." This spoke of the Gentiles, those never under the Law of Moses, thus not then under its jurisdiction. Paul, while among the Gentiles, conformed to their social customs, traditions, and mores, so long as such did not break the laws of Christ. This he did for the gospel’s sake, seeking the glory of God. 1 Corinthians 10:31.

1) "To the weak became I as weak.” (egenomen tois asthenesin asthenes) "To the weak ones I became as weak." Paul could compassionately sit down with the sick, those whose health was broken - this he also did for the gospel’s sale – Ezekiel 3:15; Ezekiel 3:17; 1 Corinthians 11:30; 2 Corinthians 11:29.

2) "That I might gain the weak." (hina tous asthen Philippians 3:7; 2 Corinthians 12:17-18.

3) "I am made all things to all men.” (tois pasin gegona panta) "I am become all kind of things to all men." He had been a tentmaker, a disputer, a seaman, and a sojourner to Jews and Gentiles, in Jerusalem, Ephesus, Mars Hill - for soul deliverance help to men.

4) "That I might by all means save some.” (hina pantos tinas soso) "In order that in any case or circumstance I might save or deliver some." He sought not only the salvation of men from hell, but-also their salvation to Christian service, in and through the church, Ephesians 2:10; Philippians 2:12-13.

1) "And this I do for the gospel’s sake.” (panta de poio dia to evangelion) "Moreover all these things I do because of the good tidings, the gospel," 1 Corinthians 15:1-4.

2) "That I might be partaker therof with you.” (hina sugkoinonos autou genomai) "In order that I might become a joint-partaker or comrade of bearing the gospel with you all." To give none occasion of offence for anyone to stumble, Paul refrained from claiming rights of personal support and care from the Corinthian brethren, while they were immature in the faith. He considered that the church’s growth, and eventual support of other mission causes, was more important than whether or not they treated him with the respect they should have when he was first with them; NOTE 2 Corinthians 8:1; 2 Corinthians 8:6-14; 2 Corinthians 9:1-5; 1 Thessalonians 2:19-20.

1) "Know ye not." (ouk oidate) "Do you not recognize a rhetoric question - indicating an affirmative answer.

2) "That they which run in a race run all." (hoti hoi en stadio trechontes pantes men trechousin) "That the ones in a race-course running, all indeed or together run." All run in the same direction. In like manner members of every church should run or labor together, 1 Corinthians 3:9.

3) “But one receiveth the prize?” (eis de [ambanei to brabeion) "But one (only) receives the prize." Earth’s rewards and earthly rewards are inferior in quality and fewer in number than those available to each child of God.

4) "So run, that ye may obtain." (houtos trechete hina katalobete) "Just like this you all run in order that you all and each may obtain or receive (a prize)." Each child of God, and each member of the Lord’s church in particular, is offered rewards according to his running, his labors, or his faithful service, 1 Corinthians 3:8; Colossians 2:18; 1 Timothy 5:18; Philippians 3:14; Luke 10:7.

1) “And every man that striveth for the mastery.” (pas de ho agonizomenos panta egkrateuetai) "Moreover everyone struggling (seeking to excel) in all things exercises self-control or self-discipline."

2) Is temperate in all things." (panta egkrateuetai) "in all kind ’ of things exercises temperance, discipline, or self-control." 2 Timothy 2:5. This striving must be lawfully, or according to the rules - as no game is to be won on broken rules, so the winning of crowns and rewards comes by Christian service, according to the rules of Christ.

3) “Now they do it to obtain a corruptible crown." (ekenoi men oun hina phtharton stephonon labosin) "Those (race-track runners) do it in order that they may receive a corruptible, fading, wilting, or decaying crown." - a temporary, fading glory, 2 Corinthians 4:18; 2 Corinthians 6:14-17.

4) "But we an incorruptible.” (hemeis de apartharton) "But we (all run together as servants of God) in order that we may receive an unfading, undecaying, incorruptible crown." 1 Peter 1:4; Romans 12:1-2; 2 Corinthians 4:8; James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11.

1) “I therefore so run.” toinun houtos trecho) I run accordingly or after the same manner" - for an incorruptible crown. Every child of God should strive for perfection or maturity in the Christian race, Matthew 5:48; Ephesians 4:12-13; Hebrews 12:1-2.

2) "Not as uncertainly.” (hos ouk adelos) "Not as unclearly" - "in no uncertain fashion."

3) “So fight I.” (houtos pukteus) I strike like a trained pugilist, making the strikes count." At the end of life he could affirm that he had fought a good fight - and that a crown thus awaited him, 2 Timothy 4:7-9.

4) "Not as one that beateth the air.” (hos ouk aera deron) "Not as one air-beating or flailing the air, throwing random or vain blows!" Christian service and fruitbearing will gain (not an entrance), but an "abundant entrance," an entrance with rewards to the Christian pursuing Christian service virtuously, 2 Peter 1:10-11.

1) "But I keep under my body." (alla hupapiazo mou to soma) "But I treat my body severely." Paul subdued passions, lusts, and temperaments that would cause others to stumble or him to lose his influence over them.

2) "And bring it into subjection." (kai doulagogo) "and lead or control it as a slave, or bring into captivity" - to the Spirit, Galatians 5:25.

3) "Lest that by any means.” (me pos al lois) "Lest or except to others." 2 Corinthians 6:14-17; 1 John 2:15-17.

4) "When I have preached to others.” (keruksas) "Having preached or proclaimed." James 1:22; Colossians 3:1-5.

5) “I myself should be a castaway.” (autos adokimos genomai) I even myself may become disapproved, lose my usefulness, or influence." The Greek term "adokimos" means "a reject," disclaimed as useless, a cracked pot or reprobate without practical influence as a "quack-doctor" or a "shyster lawyer," Romans 12:1-2; Matthew 7:21; Matthew 7:24-27.