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2 Corinthians 6:3-4; No Obstacle But The Cross

03/10_2 Corinthians 6:3-4; No Obstacle But The Cross Audio available at: http://www.ephraimbible.org/Sermons/20190310_2cor6_3-4.mp3

Context

Paul has just laid out the riches of gospel truth; that we are reconciled to God through the finished work of Christ; that the sinless Christ was counted as a sinner when he took my sin, and now I am counted righteous because I am found in Christ. He has called the church in Corinth to respond rightly to this message; he begs them as God’s ambassador ‘be reconciled to God’ and he appeals to them not to receive the grace of God in vain; in a meaningless, worthless, empty way, in a way that does not save. He quotes from the suffering servant section of Isaiah (49:8) to impress them with the urgency of responding to his message now, while God’s grace is being extended.

Here in verses 3-10 he presents his résumé as God’s minister, Christ’s ambassador, God’s fellow-worker. This is a memorable, lyrical, eloquent passage, on par with 1 Corinthians 13, and just as worthy of memorization.

The content of this highly structured résumé will have to wait until next week, but we will look at his cover letter in verses 3-4 today.

2 Corinthians 6:3 We put no obstacle in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way:

First, a note about how this sentence fits with the context. The main verb is all the way back in verse 1, ‘we appeal.’ “We appeal to you not in vain to receive the grace of God.” This is modified by the participle that begins the sentence ‘working together’. Then after the quotation in verse 2, he modifies this verb with two more participles:

1. ——–working together with God

We appeal to you

3. ——–giving no obstacle

4. ——–commending ourselves

Paul’s appeal to the church is his working together with God; his appeal comes with both negative and positive force. Negative in verse 3, which could literally be translated ‘to no one in nothing giving an obstacle’; and positive in verse 4, literally ‘but in all things commending ourselves.’

The Offense of the Cross

2 Corinthians 6:3 We put no obstacle [προσκοπήν] in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way:

What does Paul mean when he says ‘to no one in nothing giving an obstacle’?

Let’s start by clarifying what he does not mean. Back in 1 Corinthians, he said

1 Corinthians 1:18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.

1 Corinthians 1:23 but we preach Christ crucified, a stumbling block [σκάνδαλον] to Jews and folly to Gentiles,

Paul is fully aware that the word of the cross, the gospel of Christ crucified for sinners is foolishness and a stumbling block, literally a scandal to many. When he says that ‘we put no obstacle in anyone’s way’ he does not mean that he ceases to preach the gospel for fear of tripping up or offending anyone. In Galatians 5:11 he refers to the ‘offense’ or ‘stumbling block’ or ‘scandal’ of the cross. He refuses to compromise or water down the simple gospel message of Jesus Christ crucified for sinners and raised on the third day. That will be an obstacle to many; however to attempt to remove that obstacle empties the gospel of any power to save. To tell people that they have sinned and offended a holy God, and that the wages of sin is death is offensive. To say that your only hope is that God had to become human in order to take your sin and die in your place is hard to swallow, but it is the gospel. We must not, we dare not tamper with the gospel. Paul refused to tamper with the offense of the cross.

Removing Obstacles

So what does Paul mean, when he says ‘to no one in nothing giving an obstacle’? Paul did talk at length in 1 Corinthians 8-10 about Christian rights, Christian liberties, and avoiding unnecessary offenses or obstacles. In that section (and in Romans 14) he discusses what you should or shouldn’t eat, specifically concerning meat that may have been sacrificed to idols. His conclusion is: flee idolatry (1Cor.10:14), but eat whatever is sold to you or set before you without raising question of where it came from (1Cor.10:25-27).

1 Corinthians 8:9 But take care that this right of yours does not somehow become a stumbling block [πρόσκομμα] to the weak.

1 Corinthians 8:13 Therefore, if food makes my brother stumble [σκανδαλίζει], I will never eat meat, lest I make my brother stumble [σκανδαλίσω].

In chapter 9 he uses himself as an illustration of letting go of legitimate rights for the good of others. He has the right as a minister of the gospel to make his living by the gospel (1Cor.9:4,14).

1 Corinthians 9:12 …Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle [ἐγκοπή] in the way of the gospel of Christ.

This is the passage where he says “I have made myself a servant to all, that I might win more of them. …I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel” (1Cor.9:19,22-23). He removed any unnecessary obstacles to the gospel, any unnecessary offenses; he was always conscious of his surroundings and intentional about how he conducted himself. He was aware of contrasting cultures and careful not to unnecessarily offend.

His conclusion in 1 Corinthians 10:

1 Corinthians 10:31 So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense [ἀπρόσκοπος] to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

When Offense is Fruitful

But it’s more complex than just seeking never to offend anyone. Many people attempt to live that way today and are utterly useless for Christ. Paul offended plenty of people; that got him beat up, run out of town, thrown in jail on multiple occasions. He said some really offensive things. His first time in Corinth, in Acts 18, he was testifying to the Jews that the Christ was Jesus,

Acts 18:6 And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.”

That’s offensive! That’s the kind of thing that started riots in other cities. That’s not very culturally sensitive. But we learn from Romans 11:11-14 that his goal was “in order somehow to make my fellow Jews jealous, and thus save some of them.” This was a fruitful offense; a gospel driven offense.

Paul said in 1 Corinthians 9:12 that he refused to receive compensation from the Corinthians in order to avoid putting obstacles in the way of the gospel. But that was contrary to their culture and offensive to them. In their culture, the better the teacher, the higher the price, and the more you paid for your instruction, the more bragging rights you had. He took that away from them. He took a job and worked with his own hands in menial labor to support himself, which tripped them up. But he claimed that this was to avoid ‘putting an obstacle in the way of the gospel of Christ.’ He was more concerned with the integrity of the gospel than he was in simply avoiding offense. If he accepted pay from them, it would send a message that the gospel was out of reach of the poor, that it was not all of grace, that it was only for those who could pay top dollar.

Another way he offended the Corinthians was in his manner of speech. Although fully capable of eloquence, as this passage so clearly demonstrates, he says “I decided to know nothing among you except Jesus Christ and him crucified” (1Cor.2:2), and this was contrary to their expectations. Paul made a conscious decision when he came to Corinth to not fit the mold, to fly in the face of their culture and not use oratorical skill or eloquent words of wisdom, because if he did it would imply that the gospel was only for the wise, the literate, the well educated.

Here’s an illustration of this principle of ‘becoming all things to all people’ tragically misapplied. Paul records in Galatians 2 that Peter in Antioch ‘was eating with the Gentiles;’ but when a Jewish delegation came from James in Jerusalem, ‘he drew back and separated himself.’ Isn’t this a case of ‘To those outside the law I became as one outside the law’ and ‘To those under the law I became as one under the law’? Paul says No! ‘I opposed him to his face’; he ‘acted hypocritically’; his ‘conduct was not in step with the truth of the gospel’. By withdrawing from eating with the Gentiles, he was saying that Christ had not successfully broken down the dividing wall of hostility between Jews and Greeks. He was actually contradicting the gospel.

This calls for discernment. How can I be culturally sensitive without compromising the gospel? What unnecessary obstacles do we put in the way of the gospel? How do I unnecessarily offend? Am I content with my own friend group, not open to others? Am I unwelcoming, unfriendly, sometimes irritable? Am I unwilling to get out of my comfort zone or risk being inconvenienced? These would be evidences of pride, selfishness, and would be potential obstacles to the gospel.

What are things in our church body that are stumbling blocks to the gospel? Our heart’s desire above all else should be to see God glorified as people come into a reconciled relationship with God through our Lord Jesus. And this reconciliation is from God. All this is from God. God alone can save. We cannot. But we can remove obstacles from the gospel. We can clear the way for the gospel to have full impact in someone’s life. What things are we doing – or not doing that are obstructing the gospel?

Purpose: A No Fault Ministry

Paul says ‘to no one in nothing giving an obstacle’

2 Corinthians 6:3 We put no obstacle in anyone’s way, so that no fault [μωμηθῇ] may be found with our ministry, 4 but as servants of God we commend ourselves in every way:

His purpose for avoiding unnecessary obstacles is ‘in order that no fault may be found with the ministry.’ This word for ‘finding fault’ shows up again in chapter 8, illustrating what he means here. There he is talking about the collection of money from the churches that he intends to bring to the poor saints in Jerusalem. He makes it clear that he will not be doing this alone; he will be taking others with, people known by them.

2 Corinthians 8:20 We take this course so that no one should blame [μωμήσηται] us about this generous gift that is being administered by us, 21 for we aim at what is honorable not only in the Lord’s sight but also in the sight of man.

He seeks to be honorable, above reproach in the way he handles other people’s money. He wants accountability. He aims for integrity that is unassailable.

There are a hundred ways to discredit your ministry. Sadly, you have seen enough examples of this in the news, and you know the immense hindrance it is to the gospel.

Commending Ourselves

Paul says:

2 Corinthians 6:3 We put no obstacle in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way:

‘To no one in nothing giving an obstacle… but in all things commending ourselves.’ This commending his ministry is a thread woven through this letter. He said in 3:1 in exasperation ‘we are beginning to commend ourselves again!’ We’ve already been through the introductions; you know me. I spent 18 months with you, and then another visit and wrote at least two letters. You ought to know my character by now. You yourselves are evidence of my authenticity.

He says in chapter 4

2 Corinthians 4:2 But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God.

The way we handle God’s word demonstrates our integrity. He says in chapter 5:

2 Corinthians 5:12 We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance and not about what is in the heart.

You ought to be able to defend us to those who are attempting to undermine our character. This thread appears again in chapter 10, where he points out that some commend themselves by comparing themselves with others, but only those whom the Lord commends are approved (10:12,18). In chapter 12 he says that he ought to have been commended by them (12:11).

Ministers of God with Faultless Ministry

2 Corinthians 6:3 We put no obstacle in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way:

In all things we commend ourselves as servants, ministers of God. We remove unnecessary obstacles, so that no fault can be found with the ministry. Ministers of God with faultless ministry.

How does Paul commend himself? What is the content of his résumé? It may not be what you expect. This is his cover letter. Next week we will review his resume.

Takeaway

What can we take away from this? As followers of Jesus, each of us is a minister, called to serve others for their good.

-Is your ministry blameless or blameworthy?

-Does your character and conduct discredit your message or commend it to others?

-Are you holding fast to the offense of the cross, or are you willing to manipulate the message to make it seem less offensive?

-What stumbling blocks are you putting in front of others?

***

*Ask God to open your eyes to see the obstacles you place in front of others.

*Ask him to give you a tenacious grip on the gospel

*Ask him to create integrity of character that displays his grace

***

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

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March 13, 2019 Posted by | 2 Corinthians, podcast | , , , , , , , , , , , | Leave a comment

1 Corinthians 9:15-18; Freedom and Compulsion

03/16 1 Corinthians 9:15-18 Freedom and Compulsion; Audio available at: http://www.ephraimbible.org/Sermons/20140316_1cor9_15-18.mp3

1 Corinthians 9 [SBLGNT]

15 Ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἤ — τὸ καύχημά μου οὐδεὶς κενώσει. 16 ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι. 17 εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. 18 τίς οὖν μού ἐστιν ὁ μισθός; ἵνα εὐαγγελιζόμενος ἀδάπανον θήσω τὸ εὐαγγέλιον, εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ.

1 Corinthians 9 [ESV2011]

1 Am I not free? 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 eat and drink? 5 Do we not have the right to take along a believing wife, as do 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? Or who tends a flock without getting some of the milk? 8 Do I say these things 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 treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you? 12 If others share this rightful claim on you, do not we even 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 these things to secure any such provision. For I would rather die than have anyone 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 still entrusted with a stewardship. 18 What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.

Paul is tackling the difficult issue of how to interact with the culture in which you live. The Corinthians lived in a culture characterized by idolatry. They had their line of biblical reasoning for why they had the right to eat meat sacrificed to idols in pagan temples. Paul gently leads them to think more carefully through the issues. In chapter 8 he warns that if, by this right of yours, you destroy a brother for whom Christ died, you sin against Christ. In chapter 9:1-14, he makes the case for his own legitimate rights as an illustration for them. He has the right to eat and drink, to have his needs met by those whom he serves. This right of support extends beyond himself to also pay the expenses of a believing wife. He has the right to refrain from working a second job to support himself and his family. A common-sense look at other occupations legitimizes the right to expect to be fairly compensated. The Old Testament affirms this right by precept and precedent. The inequality of being paid for services of eternal worth with perishable things demonstrates that this is a very conservative, very reasonable expectation. Jesus himself commanded ‘that those who proclaim the gospel should get their living by the gospel.

Not To Secure Provision

But Paul is not talking about his right to be supported so that he can demand proper payment or lobby for a raise. He brings up his own legitimate rights as an example of what it might look like to have a higher purpose in mind than one’s own rights. He is very clear in verse 15:

15 But I have made no use of any of these rights, nor am I writing these things to secure any such provision.

The purpose of defending his rights is not so that he can lay claim to his rights. His purpose is to demonstrate that sometimes it is right to forfeit your rights for a higher purpose. He is not now writing so that these things would be done for him. He is passionate about this.

15 …For I would rather die than have anyone deprive me of my ground for boasting.

We lose some of his passion in most of our English translations. This is a broken sentence, where he begins one thought, interrupts himself and moves in a different direction. We could translate ‘it is better for me to die than… my boast no one will make empty!’ He begins the though ‘I would rather die than…’ but he doesn’t complete it. Was he going to say something like ‘I would rather die than accept money from the likes of you’? That would be offensive, so he changes mid-sentence and exclaims that no one will make his boasting void.

Patronage in Corinth

It may be helpful to understand something of the culture of Corinth here. Corinth was a highly stratified culture with wealthy patrons and many in lower classes. Patrons could sponsor a slave, provide for his needs, give him an education, train him to serve in some function, and after some years of service grant him freedom. But this freedom was not without strings attached. The freedman was now obligated to his patron, to show respect and honor, to give gifts, and to continue to work for him on occasion. Status was all-important in Corinth, and some people would seek to become a slave of a wealthy patron in order to improve their social standing.

The scholar business was also big in Corinth. If you were wealthy, you could hire an instructor to teach you in philosophy. The more you paid, the better education you would get. The more you paid, the more bragging rights you would have with others about how much you were paying for the very best.

Into this social context, Paul comes to town doing manual labor and proclaiming the gospel free of charge to anyone who would listen, regardless of social standing. He refused to accept payment from anyone. This was downright offensive to those in the upper classes who assumed that nothing worth anything comes for free. For Paul to accept support from a wealthy patron would mean that he was also obligating himself to that patron.

Removing Obstacles

Back in verse 12 of this chapter, Paul said that he would endure anything rather than put an obstacle in the way of the gospel. This word ‘obstacle’ was what a city would do if an enemy was advancing to attack. Go out and tear up the roads to your city so that the troops would have no easy access to attack. Paul felt that receiving support from the strangers he was proclaiming the gospel to could be a hindrance to that gospel, and so he chose to forgo his rights and endure anything. This did not mean that Paul never accepted support from anyone. He wrote to the church in Philippi thanking them for their generous gift. But he didn’t take money from the strangers he was seeking to win. He felt that would be an obstacle to the gospel. Paul has already described in chapter 4 what this meant for him.

1 Corinthians 4:11 To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12 and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things.

Paul was willing to endure anything in order to advance the gospel. The message of the good news of a crucified Messiah was offensive enough. That I am so bad that I deserved death but someone died in my place, and that I am so infinitely bad that someone who is infinitely worthy had to pay my price as my substitute – that is offensive to my pride, because I want to be able to say that I’m not really that bad, and that I don’t really need outside help. Paul said in 1:23 ‘we preach Christ crucified, a stumbling block to Jews and folly to Gentiles.’ The gospel that Jesus died for sinners is a scandalous message. So Paul endeavored to remove every other potential obstacle that might hinder the uncompromisable message of that gospel.

Paul’s Boast

Paul said that he would allow no one to deprive him of his boast. What is his boast, and how does this fit with the rest of what Paul teaches about boasting? In chapter 1, Paul pointed to how God chose foolish, weak, low, despised nothings in order to exclude any boasting from his presence (1:27-29), and he concluded with the Scripture “Let the one who boasts, boast in the Lord” (1:31). In chapter 3, he points out that all Christian leaders are merely servants obeying the command of their Lord Jesus, and he concludes ‘so let no one boast in men’ (3:21). In chapter 4 he says

1 Corinthians 4:7 …What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?

In Galatians 6, Paul makes this unequivocal statement:

Galatians 6:14 But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.

We have nothing to boast in that we did not receive as a gift, and the only thing worthy of boasting in is the cross of our Lord Jesus Christ, where we receive the ultimate gift.

So what is Paul’s boast here in 1 Corinthians 9, and how does this fit with what he says about boasting?

Paul’s Necessity

In verses 16 and 17 he clarifies:

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 still entrusted with a stewardship.

Paul literally gave his life to the preaching of the gospel. And yet he says that this gives him no ground for boasting because he is required to preach. And he exclaims ‘woe to me if I do not preach the gospel!’ Paul resonates here with the prophet Jeremiah. Paul, like Jeremiah, was set apart by God from before birth. Paul said:

Galatians 1:15 But when he who had set me apart before I was born, and who called me by his grace, 16 was pleased to reveal his Son to [in] me, in order that I might preach him among the Gentiles…

Jeremiah said:

Jeremiah 1:5 “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.”

Jeremiah was sent to proclaim the Lord’s judgment on his people for forsaking him and worshiping false gods. Jeremiah was told:

Jeremiah 1:17 But you, dress yourself for work; arise, and say to them everything that I command you. Do not be dismayed by them, lest I dismay you before them.

And he was told that ‘they will fight against you’ (1:19). God told Jeremiah

Jeremiah 7:27 “So you shall speak all these words to them, but they will not listen to you. You shall call to them, but they will not answer you.

Jeremiah (understandably) became frustrated with his task. After Jeremiah was beaten and put in stocks by the priest in the house of the Lord, he complains to the Lord:

Jeremiah 20:7 O LORD, you have deceived me, and I was deceived; you are stronger than I, and you have prevailed. I have become a laughingstock all the day; everyone mocks me. 8 For whenever I speak, I cry out, I shout, “Violence and destruction!” For the word of the LORD has become for me a reproach and derision all day long. 9 If I say, “I will not mention him, or speak any more in his name,” there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.

Jeremiah was tired of being mocked and was ready to quit speaking for the Lord. But when he tried to quit, ‘there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot’. As much as Jeremiah wanted to quit, he was compelled to speak. He says ‘you are stronger than I, and you have prevailed’.

Paul was in a similar situation. Paul, on his way to Damascus to persecute the followers of Jesus, was confronted by the risen Lord Jesus, knocked to the ground, blinded, and told what to do.

Acts 26:14 And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ 15 And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, 17 delivering you from your people and from the Gentiles— to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’

Paul had no choice in this. He was confronted, commanded, and commissioned. Like Jeremiah, he was given a task.

Romans 1:14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15 So I am eager to preach the gospel to you also who are in Rome.

Paul was under obligation. He says here, ‘

16 … 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 still entrusted with a stewardship.

Paul was under necessity. There was no reward for him in preaching the gospel, because it was not of his own will. He didn’t choose to preach the gospel; far from it. He was actively persecuting and seeking to destroy followers of Jesus. He was interrupted. He was involuntarily pressed into service. It was a stewardship, a responsibility entrusted to him. We might be able to say that some of the other apostles willingly left following John, left their nets and their father, left the tax booth and chose to follow Jesus. But not so Paul. He was under compulsion. Woe to me if I do not preach the gospel! There is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.

Jesus asked:

Luke 17:7 “Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? 8 Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? 9 Does he thank the servant because he did what was commanded? 10 So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”

Jesus conquered his unwilling heart and gave Paul a new willing heart that was eager to serve him. But how could Paul demonstrate that he was now eagerly, passionately, voluntarily, willingly preaching the good news and not merely preaching under compulsion? How could he show that he was not merely doing what was his duty?

18 What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.

What is my reward? What is my grounds for boasting? Paul did not make full use of his rights. Is Paul saying he is better than the other apostles and earning a greater reward? No! Later in this letter he will call himself the last and least of all the apostles, not worthy to be called an apostle except for the grace of God extended to him (15:8-10). Is Paul contradicting his statement in Galatians that he will not boast in anything but the cross of our Lord Jesus Christ? No! Paul’s reward, literally his wage, was to forfeit his wages and relinquish his rights by proclaiming the gospel freely. Paul considered it his payment to not receive pay for preaching. What he got out of it was the privilege of going beyond what was required. Paul had become a genuine Jesus-follower. Jesus said:

Mark 10:45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Jesus

Philippians 2:7 but emptied himself, by taking the form of a servant, being born in the likeness of men.

Paul’s boast, Paul’s glory, Paul’s rejoicing was in the cross. Because God’s grace had so transformed his heart, Paul was eager, like his Master, to surrender his rights for the sake of others. Paul considered it a privilege to live a cross-centered life, he considered it a reward to share in the sufferings of Christ.

Philippians 3:10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death,

To share in his sufferings and to become like Jesus in his death is to gladly relinquish my rights for the eternal good of others. If by surrendering my rights, I can remove an obstacle that may hinder someone from believing in Jesus, then I have become a little bit like Jesus. This is no sacrifice. This is privilege. This is something to glory in, something to boast in, something to rejoice in, that Jesus has so changed my heart and my desires that I now love my enemies and will gladly give up my rights to remove obstacles so that they can know Jesus.

I am no longer my own. I have been bought with a price. I am under obligation to proclaim the good news. Good news that Jesus died for sinners so that we can be welcomed into the presence of an all-holy God. I cannot be silent about that good news. If I have the opportunity to surrender a God-given right in order to secure the eternal salvation of one for whom Christ died, I should exult in the high honor of following my Lord.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

March 16, 2014 Posted by | 1 Corinthians, podcast | , , , , , , , | Leave a comment