THE K I N G ' S B US I NE S S
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“ This is the, gospel of labor, Ring it, ye bells of the kirk, The Lord of love came down from above To dwell among men who work.” A full gospel is what Paul would preach— God’s gospel without charge (cf. Isa. 55). Such liberty with regard to the proclamation of the truth gave Paul a freedom in its dissemination, even though unpleasant, that might not be as easily possible did he receive his support from those to whom he preached. May we not ask the ques tion if this is not the main reason of Paul’s independent spirit with regard to receiving wages from those among whom he worked? It was also a sign of great love to them, showing that his ministry was not for any gain to him self (11:11-12). Nonecouldever be able, truthfully, to lay against him a charge of greed or covetousness (11:12). Chapter 11:13-15 gives us a descrip tion of the false apostles, and also the retribution which is to be, not accord ing to their profession, but according to their works. For the third time, Paul indulges in glorying, having twice turned from it because it was repulsive to him (cf. 10:8; 11:1, 6). He now turns to face it again. Divine guidance, even if not divine sanction of the Word, is claimed for 'the apostolic utterances here (11: 17). Paul is recording his personal experience, and no divine revelation is necessary for that, although the record of even that is inspired. Even in such a record of experiences, Paul would magnify the Holy Spirit and not boast “ after the flesh” (11:18-30)'. It is of the Lord rather than of himself that he would speak. What a great blessing a recounting of the apostolic experience has been to the Christian Church! Paul was always reluctant to narrate his experiences: “ We preach not our selves but Christ crucified” was his argument always. There were times,
exclusively the Jewish Messiah. Why should the Corinthians receive the message of these false teachers rather than the gospel preached by Paul? Had these enemies of Paul greater claims to apostleship than he had, superior as they claimed themselves to he? It is surely to these false apostles and not to the twelve to whom Paul here refers. Certainly the context makes no refer ence to the twelve, but, on the con trary, to certain, specific, false teach ers. Greater orators than Paul these false teachers may be, but they did not have the real knowledge of the things of God such as he possessed (cf. 1 Cor. 1-3). It is true, also, that his teach ing may have been looked upon as cheap because gratuitous and thus con trary to the practice of these false teach ers who charged for their services (11: 20). It was Paul’s boast everywhere and at all times that he had not availed himself of the divine provision: that they who preach the gospel should live of the gospel, but, on the contrary, had supported himself while preaching by manual labor (at Corinth, Acts 18:3; 1 Cor. 9:7-18; 2 Cor. 11:7-12; 12: 14-18; at Thessalonica, 1 Thess. 2:8, 9; at Ephesus, Acts 20:34). The Cor inthians, however, must not misunder stand the matter, for, while Paul’s teaching was gratuitous, it by no means follows that in itself it was worth noth ing. Nor is the apostle’s refusal to accept pay to be constructed as a con sciousness on his part of his not being really an apostle, or revealing a spirit of pride as being superior to the twelve. Is there any real consistency between ' the high office of an apostle and ambas sador of Jesus Christ and a tent-maker, which Paul was by trade, and by the use of which he supported -himself by preaching? No, say the false teachers. But we may ask, was Christ any less great because He worked as a car penter? Manual labor of divine appointment.
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