1 Corinthians 9:5

KJV

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?

KJV (with Strong's)

Have we {G2192} not {G3378} power {G1849} to lead about {G4013} a sister {G79}, a wife {G1135}, as well as {G5613}{G2532} other {G3062} apostles {G652}, and {G2532} as the brethren {G80} of the Lord {G2962}, and {G2532} Cephas {G2786}?

Complete Jewish Bible

Don’t we have the right to take along with us a believing wife, as do the other emissaries, also the Lord’s brothers and Kefa?

Berean Standard Bible

Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas?

American Standard Version

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?

Commentary

### 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](/1_corinthians/9 "1 Corinthians 9 - Paul's Apostolic Rights and Sacrifice"), 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](/1_corinthians/9-1-3 "1 Corinthians 9:1-3 - Paul's Defense of His Apostleship"), he then moves to assert his rights (ἐξουσία, *exousia*) as an apostle in [1 Corinthians 9:4](/1_corinthians/9-4 "1 Corinthians 9:4 - Right to Eat and Drink"). 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](/1_corinthians/9-12 "1 Corinthians 9:12 - Paul's Willingness to Endure All Things") and [1 Corinthians 9:15-18](/1_corinthians/9-15-18 "1 Corinthians 9:15-18 - Paul's Refusal of Financial Support for the Gospel").
* **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](/matthew/13-55 "Matthew 13:55 - Jesus' Brothers")) 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](/1_corinthians/9 "1 Corinthians 9 - Paul's Apostolic Rights and Sacrifice"). 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](/1_corinthians/9-14 "1 Corinthians 9:14 - The Principle of Supporting Those Who Preach the Gospel").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **power (Greek, _exousía'_):** (G1849) 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.
* **to lead about (Greek, _periágō'_):** (G4013) 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.
* **a sister, a wife (Greek, _adelphḗ, gynḗ'_):** (G79, G1135) *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](/acts/15-13 "Acts 15:13 - James's Leadership in the Jerusalem Council")). 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](/matthew/10-10 "Matthew 10:10 - The Worker Deserves His Wages"), [Luke 10:7](/luke/10-7 "Luke 10:7 - The Laborer is Worthy of His Hire"), [Galatians 6:6](/galatians/6-6 "Galatians 6:6 - Sharing All Good Things with Your Teacher")). 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.

* [Matthew 10:10](/matthew/10-10 "The Worker Deserves His Wages")
* [Luke 10:7](/luke/10-7 "The Laborer is Worthy of His Hire")
* [1 Timothy 5:18](/1_timothy/5-18 "Support for Elders")

### 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
* **How does Paul's assertion of his "power" or "right" in this verse challenge or affirm your understanding of ministerial support in the church today?**
* **In what ways can spouses and families actively participate in and support ministry, even if not in a formal, paid capacity?**
* **Considering Paul's willingness to forgo his rights for the gospel, what are some "rights" or "liberties" in your own life that you might consider setting aside for the sake of Christ's mission or the spiritual well-being of others?**
* **How can the church better balance its responsibility to support ministers with the minister's call to self-sacrifice for the gospel?**

### FAQ

**Does 1 Corinthians 9:5 imply that all apostles, or ministers, must be married?**

Answer: 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](/1_corinthians/7-7-8 "1 Corinthians 7:7-8 - Paul's Preference for Singleness")), and he advocates for singleness as a viable and even beneficial state for ministry in [1 Corinthians 7](/1_corinthians/7 "1 Corinthians 7 - Marriage and Singleness")). 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?**

Answer: "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](/matthew/13-55 "Matthew 13:55 - Jesus' Brothers"). Initially, they did not believe in Jesus ([John 7:5](/john/7-5 "John 7:5 - Jesus' Brothers Did Not Believe Him")), 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](/acts/15-13 "Acts 15:13 - James's Leadership in the Jerusalem Council"), [Galatians 1:19](/galatians/1-19 "Galatians 1:19 - James, the Lord's Brother")). 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?**

Answer: 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](/1_corinthians/9-7 "1 Corinthians 9:7 - Examples of Support for Work")), those who minister the spiritual things of God have a right to receive material things ([1 Corinthians 9:11](/1_corinthians/9-11 "1 Corinthians 9:11 - Sowing Spiritual Things, Reaping Material Things")). 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](/philippians/2-6-7 "Philippians 2:6-7 - Christ's Humiliation and Exaltation")). He had the "power" to call legions of angels ([Matthew 26:53](/matthew/26-53 "Matthew 26:53 - Jesus Could Call Angels")), 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Paul's willingness to forgo his legitimate rights for the sake of the gospel ([1 Corinthians 9:12](/1_corinthians/9-12 "1 Corinthians 9:12 - Paul's Willingness to Endure All Things")) 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](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ Loves the Church as His Bride"), 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 1:42

And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

Matthew 8:14

¶ And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.

Galatians 1:19

But other of the apostles saw I none, save James the Lord's brother.

Hebrews 13:4

Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

Acts 1:14

These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

1 Corinthians 7:39

¶ The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

1 Corinthians 7:7

For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.