TRV
Translation
King James Version
If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
KJV (with Strong's)
If G1487 others G243 be partakers G3348 of this power G1849 over you G5216, are not G3756 we G2249 rather G3123? Nevertheless G235 we have G5530 not G3756 used G5530 this G5026 power G1849; but G235 suffer G4722 all things G3956, lest G3363 we should G1325 G5100 hinder G1464 the gospel G2098 of Christ G5547.
Complete Jewish Bible
If others are sharing in this right to be supported by you, don’t we have a greater claim to it?
But we don’t make use of this right. Rather, we put up with all kinds of things so as not to impede in any way the Good News about the Messiah.
But we don’t make use of this right. Rather, we put up with all kinds of things so as not to impede in any way the Good News about the Messiah.
Berean Standard Bible
If others have this right to your support, shouldn’t we have it all the more? But we did not exercise this right. Instead, we put up with anything rather than hinder the gospel of Christ.
American Standard Version
If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.
World English Bible Messianic
If others partake of this right over you, don’t we yet more? Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the Good News of Messiah.
Geneva Bible (1599)
If others with you bee partakers of this power, are not we rather? neuerthelesse, we haue not vsed this power: but suffer all things, that we should not hinder the Gospel of Christ.
Young's Literal Translation
if others do partake of the authority over you--not we more? but we did not use this authority, but all things we bear, that we may give no hindrance to the good news of the Christ.
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In the KJVVerse 28,553 of 31,102
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Commentary on 1 Corinthians 9 verses 3–14
3 ¶ Mine answer to them that do examine me is this,
4 Have we not power to eat and to drink?
5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
6 Or I only and Barnabas, have not we power to forbear working?
7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
8 Say I these things as a man? or saith not the law the same also?
9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?
14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.
I. These he states, Co1 9:3-6. "My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (Co1 9:4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister - woman - adelphēn gunaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? Co1 9:6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.
II. He proceeds, by several arguments, to prove his claim. 1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? Co1 9:7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? Co1 9:8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good - that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, Co1 9:10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated. 5. He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? Co1 9:13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel (Co1 9:14), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–14. Public domain.
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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul does not exercise his rights because they might be an obstacle to the gospel. That left him free to argue that he was not one of the false apostles.
John ChrysostomAD 407
Homily on 1 Corinthians 21
"If others partake of this right over you, do not we yet more?"
See also again another argument, and this too from examples though not of the same kind. For it is not Peter whom he mentions here nor the Apostles, but certain other spurious ones, with whom he afterwards enters into combat, and concerning whom he says, "If a man devour you, if he take you captive, if he exalt himself, if he smite you on the face," and already he is sounding the prelude to the fight with them. Wherefore neither did he say, "If others take of you," but pointing out their insolence and tyranny and trafficking, he says, "if others partake of this right over you," i.e., "rule you, exercise authority, use you as servants, not taking you captive only, but with much authority." Wherefore he added "do not we yet more?" which he would not have said if the discourse were concerning the Apostles. But it is evident that he hints at certain pestilent men, and deceivers of them. "So that besides the law of Moses even ye yourselves have made a law in behalf of the duty of contribution."
And having said, "do not we yet more?" he does not prove why yet more, but leaves it to their consciences to convince them of that, wishing at the same time both to alarm and to abash them more thoroughly.
"Nevertheless, we did not use this right;" i.e., "did not receive." Do you see, when he had by so many reasons before proved that receiving is not unlawful, how he next says, "we receive not," that he might not seem to abstain as from a thing forbidden? "For not because it is unlawful," saith he, "do I not receive; for it is lawful and this we have many ways shown: from the Apostles; from the affairs of life, the soldier, the husbandman, and the shepherd; from the law of Moses; from the very nature of the case, in that we have sowed unto you spiritual things; from what yourselves have done to others." But as he had laid down these things, lest he should seem to put to shame the Apostles who were in the habit of receiving; abashing them and signifying that not as from a forbidden thing doth he abstain from it: so again, lest by his large store of proof and the examples and reasonings by which he had pointed out the propriety of receiving, he should seem to be anxious to receive himself and therefore to say these things; he now corrects it. And afterwards he laid it down more clearly where he says, "And I wrote not these things, that it may be so done in my case;" but here his words are, "we did not use this right."
And what is a still greater thing, neither could any have this to say, that being in abundance we declined using it; rather, when necessity pressed upon us we would not yield to the necessity. Which also in the second Epistle he says; "I robbed other Churches, taking wages of them that I might minister unto you; and when I was present with you, and was in want, I was not a burden on any man." And in this Epistle again, "We both hunger, and thirst, and are naked, and are buffeted." And here again he hints the same thing, saying, "But we bear all things." For by saying, "we bear all things," he intimates both hunger and great straits and all the other things. "But not even thus have we been compelled," saith he, "to break the law which we laid down for ourselves. Wherefore? "that we may cause no hinderance to the Gospel of Christ." For since the Corinthians were rather weak-minded, "lest we should wound you," saith he "by receiving, we chose to do even more than was commanded rather than hinder the Gospel," i.e., your instruction. Now if we in a matter left free to us, and when we were both enduring much hardship and having Apostles for our pattern, used abstinence lest we should give hindrance, (and he did not say, "subversion," but "hindrance;" nor simply "hindrance," but "any" hindrance,) that we might not, so to speak, cause so much as the slightest suspense and delay to the course of the Word: "If now," saith he, "we used so great care, how much more ought you to abstain, who both come far short of the Apostles and have no law to mention, giving you permission: but contrariwise are both putting your hand to things forbidden and things which tend to the great injury of the Gospel, not to its hindrance only and not even having any pressing necessity in view." For all this discussion he had moved on account of these Corinthians, who were making their weaker brethren to stumble by eating of things sacrificed to idols.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 9:12, the Apostle Paul underscores his profound commitment to the unhindered proclamation of the Gospel. He asserts his legitimate apostolic right to financial support from the Corinthian church, a right exercised by others, yet immediately clarifies that he and his companions deliberately refrained from utilizing this privilege. Their self-denial and endurance of various hardships were motivated by a singular, overarching purpose: to prevent any potential obstacle or hindrance to the spread and reception of the glorious message of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. A prominent one is the Rhetorical Question ("If others be partakers of [this] power over you, [are] not we rather?"). This question is not meant to be answered but to underscore Paul's undeniable right to support, making his subsequent renunciation of that right even more striking. There is a strong use of Contrast, pitting Paul's legitimate "power" or "right" against his voluntary non-use of it and his willingness to "suffer all things." This highlights his selfless dedication. The phrase "suffer all things" can be seen as a form of Hyperbole or Generalization, emphasizing the comprehensive nature of the hardships endured for the sake of the Gospel. Finally, the verse concludes with a clear Purpose Clause ("lest we should hinder the gospel of Christ"), which explicitly states the overarching goal and motivation behind Paul's actions, giving profound meaning to his self-sacrifice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's decision to forgo his legitimate rights for the sake of the Gospel's advance is a profound theological statement on the nature of Christian service and the priority of God's kingdom. It teaches that while ministers have a divine right to support, the exercise of that right must always be subordinate to the mission of Christ and the spiritual welfare of the flock. This principle transcends mere financial matters, extending to any area where personal liberty might inadvertently become a stumbling block to others or an impediment to the Gospel. Paul's example calls believers to a radical self-emptying, mirroring Christ's own humility, where personal preferences and even legitimate entitlements are willingly set aside for the greater glory of God and the salvation of souls. It underscores that the integrity and unhindered proclamation of the Good News are paramount.
REFLECTION AND APPLICATION
Paul's example in 1 Corinthians 9:12 challenges every believer to examine their own lives and priorities. It's easy to assert our rights and freedoms, but Paul demonstrates a higher calling: to consider how our actions, even legitimate ones, might impact the perception of the Gospel or the spiritual growth of others. For those in ministry, this verse is a powerful reminder that while support is a right, the unhindered advance of the Gospel is the ultimate goal, sometimes requiring personal sacrifice and discernment regarding how and when to exercise that right. For all believers, it cultivates a spirit of selfless service, urging us to prioritize the Kingdom of God above personal comfort or entitlement. What "rights" might we need to lay down, what "sufferings" might we need to endure, to ensure that the message of Christ is not hindered in our spheres of influence? This verse calls us to a radical devotion where the purity and progress of the Gospel are paramount, inspiring us to live in such a way that our lives commend, rather than compromise, the Good News.
Questions for Reflection
FAQ
What "power" is Paul referring to in 1 Corinthians 9:12?
Answer: The "power" (Greek: exousía) Paul refers to is his legitimate right, authority, or privilege to receive financial support from the Corinthian church as an apostle. Throughout 1 Corinthians 9, Paul argues that those who minister spiritual things have a right to be supported materially, citing examples from common life (soldiers, farmers, shepherds in 1 Corinthians 9:7), Old Testament law (the ox treading grain in 1 Corinthians 9:9), and the practice of temple priests (1 Corinthians 9:13). He clearly establishes that he, as an apostle, possessed this right.
Why did Paul choose not to use his right to financial support in Corinth?
Answer: Paul's primary motivation for not exercising his right to financial support was "lest we should hinder the gospel of Christ." He understood that accepting support, even though legitimate, might create a perception of greed or mercenary motives among some, particularly in a culture where itinerant teachers were sometimes viewed with suspicion. His self-support as a tentmaker (Acts 18:3) allowed him to preach the Gospel "free of charge" (1 Corinthians 9:18), removing any potential financial barrier or accusation that could discredit his message or his ministry. His aim was to ensure the Gospel's purity and unhindered advance.
Does this verse mean that ministers should never accept financial support?
Answer: No, this verse does not prohibit ministers from receiving financial support. In fact, Paul explicitly affirms the right of ministers to be supported in this very chapter (1 Corinthians 9:14). His decision was a specific, strategic choice made for the unique context of the Corinthian church, where accepting support might have created a hindrance. The principle is one of discernment and sacrifice: while ministers have a right to support, the unhindered proclamation of the Gospel and the spiritual well-being of the church should always take precedence over personal rights or preferences. Paul's example highlights the importance of prioritizing the mission of Christ, even if it requires personal sacrifice, rather than establishing a universal prohibition against ministerial support.
CHRIST-CENTERED FULFILLMENT
Paul's radical self-sacrifice in 1 Corinthians 9:12 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Paul's willingness to forgo legitimate rights and "suffer all things" for the sake of the Gospel is a profound echo of Christ's own divine self-emptying. Though Christ possessed all the "power" and glory of God, He "did not consider equality with God as something to be used for His own advantage" (Philippians 2:6). Instead, He willingly "made Himself nothing, taking the very nature of a servant" (Philippians 2:7), enduring unimaginable suffering, even death on a cross (Philippians 2:8), not for His own gain, but "for the joy set before Him" (Hebrews 12:2) – the joy of bringing salvation to humanity. Just as Paul suffered to "hinder the gospel of Christ" from being hindered, Christ suffered to unleash the Gospel, removing the ultimate hindrance of sin and death. His life, death, and resurrection are the supreme demonstration of laying down all rights and enduring all things, so that the Good News might be proclaimed and received, transforming lives for eternity. Thus, Paul's example is not merely a moral imperative but a Spirit-empowered imitation of the self-giving love and mission of his Lord, Jesus Christ.