TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 9:3–14. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Here Paul begins to develop the argument which he set out above, namely: “All things are lawful for me, but I will not be enslaved by anything” (6:12).
"My defence to them that examine me is this."
What is, "My defence to them that examine me is this?" "To those who seek to know whereby I am proved to be an Apostle, or who accuse me as receiving money, or inquire the cause of my not receiving, or would fain shew that I am not an Apostle: to all such, my instruction given to you and these things which I am about to say, may stand for a full explanation and defence."
Paul says that if anyone wants to examine his works, let him look at the Corinthians, for they are a sufficient witness to his labors.
Continue studying 1 Corinthians 9:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
1 Corinthians 9:3 serves as a pivotal declaration within Paul's letter, marking his transition from asserting his general apostolic authority to directly addressing the specific criticisms and scrutiny he faced from some within the Corinthian church. This concise statement sets the stage for a comprehensive defense of his ministry practices, particularly his decision to forgo certain apostolic rights, all for the advancement of the Gospel. It underscores Paul's readiness to be transparent and accountable to those who questioned his motives and methods.
Context
Literary Context
This verse immediately follows Paul's powerful affirmation of his apostleship in 1 Corinthians 9:1-2, where he asserts his freedom, his direct encounter with Christ, and crucially, identifies the Corinthians themselves as the living proof and "seal" of his apostolic calling. Having established this undeniable foundation, 1 Corinthians 9:3 acts as a direct pivot, signaling that Paul is now prepared to articulate his specific defense to those who, despite the evidence of their own conversion, continued to scrutinize his ministry. It introduces the detailed arguments that will unfold throughout the remainder of 1 Corinthians 9, where he discusses his rights as an apostle (e.g., to receive financial support) and his deliberate choice not to exercise them for the sake of the Gospel.
Historical & Cultural Context
The Corinthian church was notoriously complex, marked by internal divisions, moral issues, and a tendency to challenge leadership. Paul, as an itinerant apostle who often supported himself through tentmaking, presented a different model of ministry compared to other teachers or philosophers who might have expected payment from their disciples. This unique approach likely fueled suspicion among some, who questioned his motives, his true apostolic status, or why he didn't demand the same support as others. The word "examine" (anakrínō) carries connotations of a formal investigation or judgment, suggesting that Paul was facing serious, perhaps even quasi-legal, scrutiny from factions within the church. This context highlights the challenges early Christian leaders faced in establishing their legitimacy and maintaining integrity amidst diverse cultural expectations and internal conflicts.
Key Themes
1 Corinthians 9:3 introduces several key themes that permeate not only this chapter but also Paul's broader epistles. Foremost is the theme of Apostolic Authority and Defense, as Paul robustly defends his divinely appointed role against detractors. Related to this is Accountability and Transparency in Ministry, as Paul willingly submits himself to scrutiny and provides clear, reasoned explanations for his actions, modeling integrity for all Christian leaders. Furthermore, it foreshadows the theme of Christian Liberty and Self-Sacrifice, which Paul will elaborate on by explaining why he chose to forgo his legitimate rights for the greater good of the Gospel, echoing the principles he discusses in 1 Corinthians 8 regarding not causing a brother to stumble. Ultimately, this verse sets the stage for a profound exploration of Integrity and Purpose in Service, demonstrating that Paul's ultimate aim was always the advancement of the gospel of Christ, not personal gain.
Exposition and Analysis
Key Word Analysis
This word (G627) refers to a formal defense, a plea, or a reasoned argument presented in response to an accusation or challenge. It is not merely a casual reply but a deliberate and structured justification, often used in legal or judicial contexts. Paul is preparing to present a robust case for his conduct and authority.
This term (G350) signifies a thorough investigation, scrutiny, interrogation, or judgment. It implies a critical assessment, often with the intent to determine guilt or innocence. Paul's use of this word indicates that his critics were not simply curious but were actively questioning and judging his legitimacy and practices.
This demonstrative pronoun (G3778) points forward to what is about to be stated. In the context of 1 Corinthians 9:3, it serves as a direct indicator that Paul is about to launch into the detailed explanation and defense that comprises the rest of the chapter, signaling a comprehensive and definitive response.
Verse Breakdown
"Mine answer"
This phrase immediately establishes the personal nature of the defense Paul is about to offer. It is his response, directly from him, indicating a readiness to stand by his actions and articulate his rationale. It underscores his personal investment and integrity in the face of questioning.
"to them that do examine me"
This identifies the specific audience for Paul's forthcoming arguments: those who are scrutinizing, judging, or questioning his apostolic authority and conduct. The present tense of "do examine" suggests an ongoing or continuous process of critical assessment, highlighting the persistent nature of the challenges Paul faced.
"is this,"
This concluding phrase acts as a direct pointer, creating anticipation for the detailed explanation that follows. It signals that the verse is an introduction to a comprehensive and substantive defense, not merely a brief retort. Paul is not just giving an answer but the answer, which will be elaborated upon in the subsequent verses.
Literary Devices
The primary literary device at play in 1 Corinthians 9:3 is Apologia, a formal defense or justification. Paul is constructing a reasoned argument to defend his actions and authority against critical scrutiny. This verse serves as the explicit declaration of his intent to do so, setting the stage for the detailed arguments that follow. Furthermore, there is a strong element of Anticipation created by the phrase "is this," which points forward to the extensive explanation Paul is about to provide. This rhetorical move builds suspense and prepares the reader for the comprehensive nature of his defense. The verse also employs Direct Address, as Paul explicitly names his audience ("them that do examine me"), making the communication personal and confrontational, underscoring the direct challenge he is responding to.
Theological and Thematic Connections
1 Corinthians 9:3 serves as a foundational statement regarding the accountability of spiritual leadership and the necessity of defending the truth of the Gospel. Theologically, it highlights that even genuine apostles, divinely appointed, are not immune to scrutiny and must be prepared to articulate the basis of their calling and conduct. Paul's willingness to engage with his critics, rather than dismiss them, demonstrates a commitment to transparency and integrity in ministry. This principle extends beyond apostolic office to all believers, reminding us that our lives and service should be defensible and consistent with the Gospel we proclaim. It underscores the importance of living in such a way that our actions align with our confession, allowing us to give a reasoned account when questioned.
Reflection and Application
Paul's readiness to provide a reasoned "answer" to those who "examine" him offers profound lessons for believers today. In a world often skeptical of faith and quick to criticize, we too may find our beliefs, actions, or service scrutinized. Paul's example teaches us to respond not with defensiveness or anger, but with integrity, clarity, and a focus on the truth of the Gospel. It calls us to live lives that are transparent and consistent, so that when our motives are questioned, our conduct itself can serve as part of our defense. This includes being prepared to articulate why we believe what we believe and why we act the way we do, always pointing back to Christ and His transforming power. It also encourages us to exercise discernment when we are the ones doing the "examining," ensuring we seek understanding and truth rather than fostering suspicion or division. Ultimately, our aim, like Paul's, should be to uphold the integrity of the Gospel and build up the Body of Christ, even when facing opposition.
Questions for Reflection
FAQ
Why was Paul being "examined" by the Corinthians, and what were the likely accusations?
Paul was being "examined" (anakrínō, implying a critical investigation or judgment) by certain factions within the Corinthian church primarily due to challenges to his apostolic authority and his unique ministry practices. The likely accusations or points of contention included:
Christ-Centered Fulfillment
Paul's willingness to submit to examination and provide a defense in 1 Corinthians 9:3 profoundly reflects the Christ-centered nature of his ministry and ultimately points to the Lord Himself. Just as Paul faced scrutiny and false accusations, so too did Jesus endure relentless examination by religious leaders and authorities (Matthew 26:59-61). Christ, though innocent, submitted to the ultimate "examination" on the cross, offering Himself as the perfect "answer" for the sin of the world (John 1:29). Paul's defense is not for his own glory or vindication, but for the integrity of the Gospel message, which is inextricably linked to Christ's person and work. His subsequent arguments in 1 Corinthians 9 about his self-sacrifice and becoming "all things to all people" (1 Corinthians 9:22) for the sake of the Gospel directly mirror Christ's ultimate act of condescension and self-emptying love (Philippians 2:5-8). Thus, Paul's "answer" is ultimately an echo of Christ's own life, death, and resurrection, demonstrating that true apostolic ministry, like all genuine Christian living, is a reflection of the self-giving nature of our Savior.