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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
Two Centuries of Reception
5 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.
The apostles concentrated on undistracted preaching and took their wives around as Christian sisters rather than as spouses, to be their fellow ministers to the women of the household, so that the gospel would reach them without causing scandal.
Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them ).
"Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer?"
Why, how are these sayings a defence? "Because, when it appears that I abstain even from things which are allowed, it cannot be just to look suspiciously on me as a deceiver or one acting for gain."
Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defence to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows: "Have we no right to eat and to drink? have we no right to lead about a wife that is a believer?" Yet for all this, having it I abstain?
What then? did he not use to eat or to drink? It were most true to say that in many places he really did not eat nor drink: for "in hunger," saith he, "and in thirst, and in nakedness" we were abiding. Here, however, this is not his meaning; but what? "We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive."
"Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas?" Observe his skilfulness. The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one's topics. Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven. But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort.
For the brethren too of the Lord, being freed from their first unbelief, had come to be among those who were approved, although they attained not to the Apostles. And accordingly the middle place is that which he hath assigned to them, setting down those who were in the extremes before and after.
When his identity has been established, he shows that the privileges granted to the other apostles are his also, namely, exemption from manual labor and livelihood in recompense for his preaching as the Lord appointed. This is stated most clearly according to the verses where St. Paul argues explicitly that faithful women, possessing the goods of this world, went along with the apostles and ministered to them from their own supplies that the servants of God might lack none of those commodities which constitute the necessities of life… Certain persons, not understanding this passage, have interpreted it as “wife.” The obscurity of the Greek word deceived them, since, in Greek, the same word is used for wife and woman. Yet the apostle has placed the words in such a way that people should not be deceived, since he says not merely “a woman” but “a sister woman,” and not “to take in marriage” but “to take about.”
To what right does he refer unless it be to the one which the Lord gave to those whom he sent to preach the kingdom of heaven when he said: “Eat what they have; for the laborer deserves his wages”? He offered himself as an exponent of this privilege. Very faithful women attended to the necessities of his life at their own expense.
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Summary
In 1 Corinthians 9:5, the Apostle Paul continues his robust defense of his apostolic rights, asserting his legitimate claim to financial support and the privilege of traveling with a believing wife in ministry. He substantiates this right by appealing to the established practices of other revered apostles, including Peter (Cephas), and even the brothers of the Lord, thereby demonstrating that his potential exercise of such a right would be consistent with widely accepted norms within the early Christian community.
Context
Literary Context
This verse is an integral part of Paul's extended argument in 1 Corinthians 9, where he defends his apostleship and his right to receive material support from the churches he serves. Having established his apostolic credentials in 1 Corinthians 9:1-3, he then moves to assert his rights (ἐξουσία, exousia) as an apostle in 1 Corinthians 9:4. Verse 5 specifically addresses the right to have a wife accompany him, placing this right on par with the practices of other prominent figures. Paul's ultimate aim in this chapter is not to demand these rights, but to explain why he chooses not to exercise them for the sake of the gospel, a principle he powerfully articulates in 1 Corinthians 9:12 and 1 Corinthians 9:15-18.
Historical & Cultural Context
In the Greco-Roman world, itinerant philosophers and religious teachers often traveled with companions or disciples, and sometimes their families. Within early Judaism, rabbis and their families were often supported by their communities. For early Christian apostles, traveling with a wife could have served multiple purposes: companionship, practical assistance in ministry (especially to women), and a demonstration of a stable, respectable lifestyle. The mention of "the brethren of the Lord" (likely referring to James, Jude, Simon, and Joses, as mentioned in Matthew 13:55) and Cephas (Peter) indicates that this was a well-known and accepted practice among the most respected leaders of the burgeoning Christian movement. This counters any potential criticism of Paul's unmarried status or his choice to travel alone, by showing that even those with the right to travel with a wife chose different paths.
Key Themes
This verse contributes significantly to the themes of Apostolic Authority and Rights, demonstrating that those who minister full-time have a legitimate claim to support, including for their families. It highlights the theme of Christian Liberty, showing that while rights exist, their exercise is subject to the greater good of the gospel, as Paul exemplifies throughout 1 Corinthians 9. The verse also touches on Support for Ministry, establishing a precedent for the church to care for its leaders. Furthermore, it subtly underscores the Role of Spouses in Ministry, even if primarily supportive, by acknowledging their presence as a norm among other apostles. This principle of supporting those who proclaim the gospel is further reinforced in 1 Corinthians 9:14.
Exposition and Analysis
Key Word Analysis
From ἔξεστι (in the sense of ability); privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence:--authority, jurisdiction, liberty, power, right, strength. Here, Paul emphasizes his legitimate "right" or "privilege" as an apostle, not merely a physical "ability." It's a divinely given prerogative.
From περί and ἄγω; to take around (as a companion); reflexively, to walk around:--compass, go (round) about, lead about. This verb implies traveling with someone as a companion, suggesting the wife would be an active participant or supporter in the itinerant ministry, not merely a passive appendage.
adelphḗ (G79) is feminine of ἀδελφός; a sister (naturally or ecclesiastically). gynḗ (G1135) is probably from the base of γίνομαι; a woman; specially, a wife. The phrase "a sister, a wife" (ἀδελφὴν γυναῖκα, adelphēn gunaika) is a hendiadys or a descriptive phrase meaning "a wife who is a sister [in Christ]." This emphasizes that the wife is a fellow believer, sharing in the Christian faith and community, which would be crucial for her role in ministry.
Verse Breakdown
"Have we not power"
This is a rhetorical question (indicated by the Greek mḕ ouk, G3378) expecting a "yes" answer. Paul is asserting his undeniable right or authority (exousia) as an apostle. He is claiming a privilege that is inherent to his apostolic office.
"to lead about a sister, a wife"
This specifies the nature of the right Paul is claiming: the right to travel with a believing wife. The term "sister, a wife" clarifies that the wife is not just a spouse but also a fellow Christian, integrated into the spiritual family. This practice would have involved the wife's support and participation in the ministry, whether through hospitality, teaching other women, or simply being a visible example of Christian family life.
"as well as other apostles"
Paul appeals to the precedent set by other apostles. This legitimizes his claim by showing that what he is asserting is not unique or controversial, but rather a common and accepted practice among those recognized as apostles. It implies a shared understanding of apostolic rights.
"and [as] the brethren of the Lord"
This further strengthens Paul's argument by including Jesus' own brothers, who became prominent figures in the early church (e.g., James, leader in Jerusalem, mentioned in Acts 15:13). Their practice of traveling with their wives would have been seen as highly authoritative and exemplary.
"and Cephas?"
The inclusion of Cephas (Peter, G2786), the foremost apostle, serves as the ultimate and most compelling example. Peter's leadership and recognized authority mean that if he exercised this right, it was unquestionably legitimate for any apostle. This rhetorical strategy effectively silences potential critics by aligning Paul's rights with those of the most esteemed figures in the early Christian movement.
Literary Devices
Paul employs a Rhetorical Question ("Have we not power...?") to powerfully assert his rights, expecting an affirmative response that underscores the self-evident nature of his claim. He then utilizes an Argument from Precedent or Analogy, drawing parallels between his own rights and the established practices of other highly respected figures: "other apostles," "the brethren of the Lord," and specifically "Cephas." This technique of appealing to recognized authorities and common practices strengthens his position by showing that his claim is not novel or unwarranted, but consistent with the norms of the early Christian leadership. This also serves as a form of Ethos (appeal to credibility), as he links his own conduct and rights to those of universally acknowledged leaders.
Theological and Thematic Connections
1 Corinthians 9:5 is foundational for understanding the biblical principles of ministerial support and the nature of Christian liberty. Theologically, it affirms that those dedicated to full-time gospel ministry have a legitimate right to be supported by the communities they serve, a principle reiterated throughout the New Testament (e.g., Matthew 10:10, Luke 10:7, Galatians 6:6). This support is not merely for the individual minister but extends to their family, acknowledging the holistic nature of their commitment and the family's potential role in ministry. The verse also subtly highlights the practical outworking of Christian community, where believers care for their leaders. However, Paul's subsequent argument in this chapter demonstrates that while these rights exist, they can be voluntarily set aside for the greater good of the gospel, illustrating the profound theological tension between asserting one's rights and exercising self-sacrificial love for the sake of others and the mission.
Reflection and Application
Paul's assertion of his right to travel with a believing wife, while choosing not to exercise it, offers profound insights for believers today. It reminds us that ministry often involves the whole family, and that the church has a responsibility to support those who dedicate their lives to gospel work, including their spouses and children. This support enables ministers to focus on their calling without undue financial burden, fostering stability and effectiveness in their service. Furthermore, Paul's example challenges us to consider our own Christian liberties. While we may have rights and freedoms in Christ, the ultimate question is not merely "Can I do this?" but "Does doing this, or refraining from doing this, best advance the gospel and build up others?" It calls us to a mature discernment, where love and the mission of Christ take precedence over personal entitlements, encouraging us to willingly make sacrifices for the sake of others' spiritual growth and the spread of the Good News.
Questions for Reflection
FAQ
Does 1 Corinthians 9:5 imply that all apostles, or ministers, must be married?
No, the verse does not imply that all apostles or ministers must be married. Rather, it asserts that Paul, like other apostles, had the right to be married and to have his wife accompany him in ministry. Paul himself was likely unmarried at this time (as implied in 1 Corinthians 7:7-8), and he advocates for singleness as a viable and even beneficial state for ministry in 1 Corinthians 7). The point of 1 Corinthians 9:5 is to establish Paul's legitimate right to marry and receive support, even though he chose not to exercise it for strategic reasons related to the gospel.
Who are "the brethren of the Lord" mentioned in this verse?
"The brethren of the Lord" most commonly refers to Jesus' half-brothers, the sons of Joseph and Mary, named James, Joses, Simon, and Judas (Jude) in Matthew 13:55. Initially, they did not believe in Jesus (John 7:5), but after His resurrection, they became prominent leaders in the early church. James, in particular, became a key leader of the Jerusalem church (Acts 15:13, Galatians 1:19). Paul includes them as examples to further validate his claim, indicating their recognized authority and the common practice among them to travel with their believing wives.
What kind of "power" or "right" is Paul referring to, and how does it relate to financial support?
The Greek word for "power" is exousia (G1849), which denotes authority, right, or liberty. In this context, it refers to the legitimate privilege of apostles to receive financial and material support from the churches they minister to. This support would cover their living expenses, including the expenses of a traveling companion or wife. Paul argues that just as soldiers, farmers, and shepherds are supported by their work (1 Corinthians 9:7), those who minister the spiritual things of God have a right to receive material things (1 Corinthians 9:11). His point in 1 Corinthians 9:5 is that this right extends to having a wife accompany them, implying her support as well.
Christ-Centered Fulfillment
While 1 Corinthians 9:5 directly addresses Paul's apostolic rights and the support of ministers, its deeper Christ-centered fulfillment lies in the ultimate example of Christ Himself, who, though possessing all divine rights and privileges, voluntarily emptied Himself for the sake of humanity's salvation. Jesus, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). He had the "power" to call legions of angels (Matthew 26:53), yet He chose the path of suffering and sacrifice, ultimately laying down His life as the Lamb of God who takes away the sin of the world. Paul's willingness to forgo his legitimate rights for the sake of the gospel (1 Corinthians 9:12) is a direct imitation of Christ's self-emptying love. The example of apostles traveling with their wives, supported by the community, foreshadows the church as the Bride of Christ, whom He nourishes and cherishes. Ultimately, Christ's ministry was one of radical self-giving, establishing the supreme pattern for all who serve Him, demonstrating that true power is found not in asserting rights, but in sacrificial love for the glory of God and the good of others.