My defense to those who examine me is this: Do we have no right to eat and drink? Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? Or is it only Barnabas and I who have no right to refrain from working? Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock? Do I say these things as a mere man? Or does not the law say the same also? For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about? Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more? 1 Co 9:3–12
My defense to those who examine me.
We've discussed how reading the apostles' letters is like overhearing a one-sided phone conversation. Right from the beginning, Paul doesn't just respond to questions from the Corinthians; he also actively defends the legitimacy of his role as an apostle against accusations.
Paul doesn't mention explicit details about the accusations against him in his letters. However, by looking at various parts of his writings, we can gather some general themes and concerns that might have led to challenges to his legitimacy as an apostle.
Certain people in the Corinthian community have questioned Paul's authority and whether he is a true apostle. This skepticism could stem from his past as a persecutor of Christians or his not being directly associated with the original twelve apostles. Since Paul didn't accompany Jesus during His time on Earth, it created doubts about his apostolic credentials, and some may have questioned if he truly qualified as a legitimate apostle.
Disputes over Paul's teachings and practices, especially his approach to matters like dietary laws and the inclusion of Gentiles in the Christian community, might have added to challenges against his apostleship.
In the passage we're looking at today, it seems that Paul dealt with questions or criticism about receiving financial support from the Corinthians. Some may have wondered if he had the right to get material support or accused him of financial wrongdoing. Paul hints at personal attacks and criticisms against him in different parts of his letters, which might have included challenges to his character, integrity, or physical appearance.
In this letter, Paul strongly argues for the rights and privileges that should come with being an apostle. He claims that, like other apostles and leaders, he has the right to enjoy basic needs like food and drink and to have a believing wife. Using relatable examples, he questions whether those who go to war pay for it themselves or if those who tend to a vineyard don't get to enjoy its fruit.
Paul References the law.
Furthermore, Paul brings up the Law of Moses, explicitly mentioning the principle, "You shall not muzzle an ox while it treads out the grain." He cleverly moves from the direct application of this law to oxen to a broader, metaphorical interpretation. Paul argues that the law isn't primarily about oxen; instead, it is written for human workers, asserting their right to enjoy the outcomes of their labor.
Paul emphasizes the exchange in ministry, drawing parallels between sowing spiritual things and reaping material support. He argues that those who benefit spiritually from his ministry should understand the appropriateness of providing material support in return. By doing this, Paul aligns his rights as an apostle with the broader practice of others who receive such support.
Application
The apostle Paul didn't embrace the role of an apostle because he saw it as a favorable career move. In his letters, Paul repeatedly emphasizes that he was called to be an apostle. The prospect of any financial reward did not influence his response to this calling. We believe that this motivation should be shared by everyone aspiring to enter the ministry. According to him, this decision should not hinge on the promise of financial compensation. Paul cautions against harboring resentment, particularly if a pastor notices that he hasn't experienced economic prosperity like his peers later in his ministry.
The idea of a minister receiving a stipend/salary from the local assembly may seem unfamiliar from the perspective of the New Testament writers. Similarly, the concept of the Hebrew tithe doesn't have a clear direction in the Gospels, stating a specific 10% requirement. If there were some forms of designated offering, it would probably not adhere strictly to a 10% standard but instead reflect a deep commitment, possibly even a giving of one's entire resources. This theological standpoint is based on the belief that our very existence has been redeemed at a cost, signifying that everything we own unequivocally belongs to Christ, acquired through the sacrifice of his blood.
However, certain principles in the Bible remain steadfast. Firstly, the recognition that giving is more significant than receiving. Secondly, regardless of the extent or regularity of our generosity, it should stem from a spirit of gratitude and joy. The message in the scriptures is clear: God delights in a cheerful giver.
Revisiting the idea of pastors receiving a salary, as previously mentioned, this concept appears not explicitly endorsed by the New Testament. However, there is no doubt about the responsibility of those who derive spiritual nourishment from their teachers, pastors, and mentors. When someone dedicates themselves to the spiritual well-being and care of a congregation, it becomes that congregation's duty to fulfill that person's needs. The question then arises: in what manner?
Regrettably, a prevalent attitude among many members and congregations is to embrace a mindset of poverty. Some believe that God will provide for the minister's needs while distancing themselves from recognizing their role as the means through which God extends that provision to the minister.
While it may sound somewhat romantic, our vision includes a minister who prioritizes the needs of their congregation, fully invested in safeguarding and nurturing the members without seeking financial retribution. This aligns with Paul's belief that God will meet and provide for all their needs.
In this vision, we also imagine a congregation that embraces the principle of giving over accumulating, drawing inspiration from Philippians, where we are encouraged to consider others as more significant than ourselves. While this may be viewed as romantically naive, it doesn't escape the realm of possibility.
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