In 1 Corinthians 9, the Apostle Paul wrote to the Corinthian Church about his rights. As a preacher of the Gospel of Jesus Christ, Paul and his fellow laborers in the gospel were given the right to receive a harvest where they had planted. Paul stated, “Who goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends to a flock and does not drink of the milk of the flock?” (1 Corinthians 9:7 NKJV)
Paul had planted the gospel to the believers at Corinth. His planting bloomed and produced fruit, which was the Church at Corinth and their belief in God the Father through Christ. This planting was a sacrifice. It was work that demanded Paul’s time, attention, and dedication. His heart was fully invested in pouring into people from all over. And yet, the Corinthians failed to return the favor. Although the Corinthian Church greatly benefited from Paul’s ministry, they did not financially support Paul in his ministry whatsoever.
Their negligence in supporting Paul was addressed and backed with Old Testament scripture. Paul wrote, “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, 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.” (1 Corinthians 9:9-10). Paul also indicated that if he sowed spiritual things to them, the least they could do was sow material things to him. And being that spiritual things far exceed all things material, indeed, financial compensation was the very least the Corinthians could have done for Paul.
This type of teaching is rejected by many in the world today and possibly by some believers within the Body of Christ. Many people expect ministers to provide quality teaching and preaching but do not think they should receive compensation for their work. This is an odd way of thinking, given that we expect to pay for everything else in the world. We will pay for quality entertainment, we will pay for quality service and food, and some of us pay for things that are not of good quality at all.
But when it comes to feeding our souls, somehow, we reckon that the server does not need compensation. Yet, which is greater, feeding our appetite for entertainment and physical food or nourishing our souls? Undoubtedly, preachers of the gospel are worthy of financial compensation. It is their right, as Paul explained, and they should expect pay for their planting just as a farmer expects a harvest for his planting.
After reading this letter, perhaps some of the Corinthians felt convicted. Maybe some of them offered to pay Paul and support the ministry from which they benefited. Yet, Paul stated that he would not accept pay from them. He stated he did not want to ‘hinder the gospel of Christ’ and that his reward was presenting the gospel without pay. Besides, Paul had other congregations supporting his ministry; therefore, he did not need the Corinthians’ money.
One might wonder, “Well, why did Paul mention it if he didn’t want their pay?” To which I’d answer, for learning purposes—both for the Corinthians and us today. Believers might disagree on how much a minister should be compensated, but there shouldn’t be a disagreement on whether they should receive any pay at all. It is their right to be compensated for their efforts.
Yet, Paul’s refusal of compensation is admirable because it revealed his heart. If someone is willing to do something for free, it demonstrates that pay is not their motivation. But because we do not know man's heart, we cannot determine if a minister is preaching because he loves God and his people or if it is for selfish ambition—and unfortunately, some ministers are driven by money and recognition instead of God and His will.
Yet for the Corinthians, Paul made it so they did not have to question his heart. He was fully dedicated to their salvation and growth in Christ. He was so dedicated that he ‘became all things to all men, so that he might by all means save some’ (1 Corinthians 9:22). Scripture states that Paul became Jews to the Jews, Gentiles to the Gentiles, and weak to those who were weak to convert them.
I imagine Paul participated in some of the Jewish festivals to relate to the Jews. He may have laid aside those Jewish customs to relate to the Gentiles. And to the weak, I assume Paul opened up about his weaknesses to create dialogue. Paul understood the power of relatability. He knew that if people could relate to him, they would be more likely to hear him when he gave the gospel.
Relatability is a powerful concept. This is why an entrepreneur may converse with another entrepreneur about success instead of someone who works a 9 – 5. It is why some married people refuse relationship advice from singles. Singles cannot relate to marriage; therefore, their advice is not received by many married people. Relatability is why those who have suffered grief in one particular area are more likely to receive comfort from someone who has endured grief in the same area. Relatability provides sympathy and mutual understanding. It also makes for easier conversation because both parties have similar experiences.
And relatability is one reason why our Lord is set above the rest. Jesus, unlike other gods, underwent the entire human experience. He was born, and he lived. He worked, he ate, he mourned, he suffered, and he ultimately died. Hebrews 4:15 states, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.”
Christ understands our weaknesses because he experienced them. When we mourn or celebrate, win or lose, live or die, Christ not only sees but sympathizes. He can relate. God understands the power of relatability. In Christ, we have someone who understands what it is like to be human. We have someone with whom we should be able to have easy conversations with via prayer because he can relate. No other god is like this—only our Lord can sympathize with us in this way.
And so, because God has given us relatability through Christ, we ought to extend relatability to others for Christ. We, of course, are not to compromise our morals to relate to others. Nor are we to pretend to relate to things that we cannot. But where we can connect with others and relate to them, we should do so for the gospel's sake.
May the power of the Holy Spirit encourage you to be relatable to the lost and to your fellow brothers and sisters in the Lord. May this message bless you, and may God keep you.
Quin Arrington is a wife, mother, and author. Books are available on Amazon at www.amazon.com/author/quinarrington
Thank you for your time. God Bless!
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