1 Corinthians 9:6

KJV

Or I only and Barnabas, have not we power to forbear working?

KJV (with Strong's)

Or {G2228} I {G1473} only {G3441} and {G2532} Barnabas {G921}, have {G2192} not {G3756} we {G2192} power {G1849} to forbear {G3361} working {G2038}?

Complete Jewish Bible

Or are Bar-Nabba and I the only ones required to go on working for our living?

Berean Standard Bible

Or are Barnabas and I the only apostles who must work for a living?

American Standard Version

Or I only and Barnabas, have we not a right to forbear working?

Commentary

### SUMMARY
In the Apostle Paul continues his robust defense of his apostolic authority and the inherent rights accompanying gospel ministry. This verse, posed as a rhetorical question, challenges the notion that he and Barnabas, uniquely among the apostles, were somehow obligated to forgo their legitimate right to financial support from the churches they served, instead being compelled to sustain themselves through secular labor. It underscores Paul's consistent argument that those who dedicate their lives to proclaiming the gospel are entitled to live from the gospel, even as he often chose not to exercise this right for strategic reasons.

### CONTEXT
* **Literary Context:** [1 Corinthians 9](/1_corinthians/9 "1 Corinthians 9 - Paul's Defense of Apostolic Rights") is a pivotal chapter within Paul's broader argument concerning Christian liberty, particularly as it relates to the issue of food sacrificed to idols discussed in [1 Corinthians 8](/1_corinthians/8 "1 Corinthians 8 - Food Sacrificed to Idols and Christian Conscience"). Having established the principle that believers should consider the conscience of weaker brethren, Paul now applies this self-sacrificial principle to his own life and ministry. He defends his apostleship, which some in Corinth questioned, by asserting his legitimate rights as an apostle (e.g., to marry, to receive financial support) but then immediately demonstrates his willingness to forgo these rights for the sake of the gospel and to avoid causing offense or hindering the spread of the message ([1 Corinthians 9:12](/1_corinthians/9-12 "1 Corinthians 9:12 - Paul's Self-Denial for the Gospel")). Verse 6 specifically addresses the perceived exception of Paul and Barnabas, implying that if others had a right to support, surely they did too.

* **Historical & Cultural Context:** In the Greco-Roman world, it was common for philosophers, rhetoricians, and religious teachers to be supported by their disciples or patrons. However, there was also a tradition, particularly among Cynic philosophers, of self-sufficiency. Within Judaism, rabbis often supported themselves through secular trades, a practice known as "tent-making" in Paul's case ([Acts 18:3](/acts/18-3 "Acts 18:3 - Paul's Tent-Making in Corinth")). The early Christian church was navigating how to support its burgeoning leadership. While some apostles, like Peter ([1 Corinthians 9:5](/1_corinthians/9-5 "1 Corinthians 9:5 - Peter's Right to Support")), clearly received support, Paul's practice of self-support in Corinth was unusual and perhaps even a point of contention or misunderstanding. The Corinthian church itself was wealthy and diverse, yet plagued by divisions and a tendency to challenge apostolic authority, making Paul's careful articulation of his rights and his voluntary renunciation of them particularly significant.

* **Key Themes:** [First Corinthians 9](/1_corinthians/9 "1 Corinthians 9 - Paul's Defense of Apostolic Rights") contributes to several major themes. Firstly, **Apostolic Rights and Authority** is central; Paul meticulously lays out his legitimate claims to support and respect as an apostle, grounding them in common sense, Old Testament law ([Deuteronomy 25:4](/deuteronomy/25-4 "Deuteronomy 25:4 - Do Not Muzzle an Ox")), and the example of temple priests ([1 Corinthians 9:13](/1_corinthians/9-13 "1 Corinthians 9:13 - Support for Temple Ministers")). Secondly, **Self-Sacrifice for the Gospel** is a profound theme. Despite having these rights, Paul consistently chose not to exercise them in Corinth, demonstrating a profound commitment to the gospel's unhindered advance, even at personal cost ([1 Corinthians 9:12](/1_corinthians/9-12 "1 Corinthians 9:12 - Paul's Choice to Not Be a Burden")). This highlights the third theme: **Christian Liberty and Responsibility**. Paul's freedom to accept support is balanced by his responsibility to use his liberty in a way that builds up others and glorifies God, echoing his earlier discussion in [1 Corinthians 8](/1_corinthians/8 "1 Corinthians 8 - Christian Liberty and Conscience").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **power (Greek, _exousía'_):** From G1849, this word signifies not merely physical strength, but privilege, force, capacity, competency, freedom, or mastery. In this context, it refers to the legitimate "right" or "authority" that Paul and Barnabas possessed. It's the prerogative or liberty to do something, specifically to be supported by the church.
* **forbear (Greek, _mḗ'_):** From G3361, this is a particle of qualified negation, often translated as "not" or "lest." When used with a verb, it implies a prohibition or a choice not to do something. Here, it conveys the idea of "not to cease" or "not to refrain from." The KJV's "to forbear working" captures the sense of refraining from secular labor.
* **working (Greek, _ergázomai'_):** From G2038, this verb means "to toil," "to labor," "to be engaged in or with," or "to work." In this context, it specifically refers to engaging in secular or manual labor (like tent-making) to earn a living, as opposed to being supported by the ministry.

#### Verse Breakdown
* **"Or I only and Barnabas,"**: Paul initiates a rhetorical question, drawing a comparison between himself and Barnabas and other apostles, or perhaps even other workers for the gospel. The use of "only" (G3441, _mónos'_) emphasizes the perceived uniqueness of their situation, implying that if others had a right to support, why would Paul and Barnabas be an exception? Barnabas, Paul's missionary companion, is included to show that this principle applied broadly to those engaged in full-time ministry, not just Paul.
* **"have not we power"**: This phrase directly challenges the idea that Paul and Barnabas lacked the legitimate "right" or "authority" (G1849, _exousía'_) that other apostles or gospel workers possessed. The negative interrogative ("have not we...?") expects an affirmative answer, meaning "Surely we *do* have the power/right!" It asserts their equal standing and entitlement.
* **"to forbear working?"**: This final clause clarifies the nature of the "power" or "right" being discussed. It refers to the right to cease from secular employment (G2038, _ergázomai'_) and instead dedicate oneself entirely to ministry, receiving sustenance from those served. Paul is asking if they were somehow uniquely obligated to continue their manual labor, implying they were not.

#### Literary Devices
The primary literary device employed in [1 Corinthians 9:6](/1_corinthians/9-6 "1 Corinthians 9:6 - Paul's Apostolic Rights") is a **Rhetorical Question**. Paul poses a question not to elicit information, but to make a forceful assertion. By asking, "Or I only and Barnabas, have not we power to forbear working?", he compels his readers to acknowledge the obvious answer: "Yes, you certainly do have that power/right!" This technique serves to highlight the absurdity of the implied accusation or assumption that he and Barnabas were somehow exceptions to the principle of ministerial support. It effectively shifts the burden of proof onto his detractors, forcing them to confront the inconsistency of their position. The inclusion of Barnabas also adds an element of **Parallelism**, linking their shared experience and rights as apostles.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The principle articulated in [1 Corinthians 9:6](/1_corinthians/9-6 "1 Corinthians 9:6 - Paul's Apostolic Rights") is foundational to the New Testament understanding of ministerial support. It establishes that those who dedicate their lives to the proclamation of the gospel have a legitimate, God-ordained right to be sustained by the community they serve. This is not merely a human convention but a divine principle, rooted in justice and the recognition that spiritual labor is worthy of material compensation. While Paul often chose to waive this right for strategic reasons, his assertion of the right itself underscores the dignity and importance of full-time ministry. It challenges believers across generations to consider their responsibility to enable gospel workers to focus on their calling without undue financial burden, thereby fostering the unhindered spread of God's Word.

* [Galatians 6:6](/galatians/6-6 "Galatians 6:6 - Sharing with Teachers"): "Let him that is taught in the word communicate unto him that teacheth in all good things."
* [1 Timothy 5:18](/1_timothy/5-18 "1 Timothy 5:18 - Support for Elders"): "For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward."
* [Philippians 4:14-16](/philippians/4-14-16 "Philippians 4:14-16 - Paul's Gratitude for Support"): "Notwithstanding ye have well done, that ye did communicate with my affliction... for even in Thessalonica ye sent once and again unto my necessity."

### REFLECTION AND APPLICATION
[1 Corinthians 9:6](/1_corinthians/9-6 "1 Corinthians 9:6 - Paul's Apostolic Rights") invites us to reflect on the delicate balance between the legitimate rights of those in ministry and their willingness to sacrifice those rights for the greater good of the gospel. For those who serve, it affirms that their labor is worthy of support, providing a biblical basis for fair compensation and the freedom to dedicate themselves fully to spiritual tasks. This allows ministers to avoid the distractions and demands of secular employment, enabling them to focus on prayer, study, teaching, and pastoral care. For the church, it serves as a powerful reminder of its responsibility to honor and sustain those who minister God's Word. Supporting ministers is not merely an act of charity but an act of obedience and partnership in the gospel, enabling the church's mission to flourish. It challenges us to consider whether our practices align with biblical principles, ensuring that those who sow spiritual seed are able to reap material support, and that no minister feels compelled to "forbear working" in ministry due to lack of provision.

#### Questions for Reflection
* **How does Paul's assertion of his "power to forbear working" challenge common assumptions about vocational ministry today?**
* **In what ways can a local church best support its spiritual leaders, both financially and otherwise, to enable their full dedication to ministry?**
* **When might it be appropriate for a minister to choose to forgo their right to support, and what motivations should drive such a decision?**
* **How does the principle of supporting gospel workers reflect our own partnership in the spread of the gospel?**

### FAQ
**Why did Paul often choose not to accept financial support, even though he claimed the right to it?**

Answer: Paul's primary motivation for often declining financial support, particularly in Corinth, was strategic: to remove any potential hindrance to the gospel ([1 Corinthians 9:12](/1_corinthians/9-12 "1 Corinthians 9:12 - Paul's Self-Denial for the Gospel")). He wanted to demonstrate that he was not preaching for personal gain and to avoid any accusation that he was a financial burden. By supporting himself through his trade, Paul aimed to make the gospel "without charge" ([1 Corinthians 9:18](/1_corinthians/9-18 "1 Corinthians 9:18 - Paul's Free Gospel")), thereby disarming critics and making the message more accessible and credible to those who might be suspicious of paid teachers. This was a personal choice, not a universal mandate, driven by his deep desire to win as many as possible for Christ ([1 Corinthians 9:19-23](/1_corinthians/9-19-23 "1 Corinthians 9:19-23 - Paul's Adaptability for the Gospel")).

**Does this verse mean all Christians should support themselves through secular work rather than relying on the church?**

Answer: No, this verse does not advocate for all Christians, or even all ministers, to support themselves through secular work. Instead, it argues the opposite: Paul and Barnabas *had the right* to be supported and to "forbear working" (i.e., cease secular labor) for the sake of full-time ministry. Paul's personal choice to self-support was an exception he made for specific strategic reasons, not a rule for ministry. The broader New Testament teaching, as seen in passages like [Galatians 6:6](/galatians/6-6 "Galatians 6:6 - Sharing with Teachers") and [1 Timothy 5:17-18](/1_timothy/5-17-18 "1 Timothy 5:17-18 - Honoring Elders"), affirms that those who labor in the Word and doctrine are worthy of double honor, including financial support, so they can devote themselves fully to their calling.

### CHRIST-CENTERED FULFILLMENT
[1 Corinthians 9:6](/1_corinthians/9-6 "1 Corinthians 9:6 - Paul's Apostolic Rights"), while asserting Paul's apostolic rights, finds its ultimate Christ-centered fulfillment not merely in the *assertion* of rights, but profoundly in the *voluntary relinquishment* of them, mirroring the supreme example of Jesus Christ. Paul's willingness to "forbear working" (i.e., to have the right to be supported) and yet often choose *not* to exercise that right, prefigures Christ's own divine "power" or "right" that He chose to lay aside. Though Christ possessed all the rights and prerogatives of God, He "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")). He, the Lord of all, did not come to be served, but to serve, and to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Paul's strategic self-denial for the sake of the gospel echoes Christ's ultimate self-emptying on the cross, where He surrendered His divine rights to bring salvation to humanity ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). Thus, Paul’s argument for his rights, followed by his choice to sacrifice them, becomes a powerful illustration of the gospel itself—a gospel of a Christ who, though having every right, chose to humble Himself for the sake of those He came to save, enabling the free proclamation of His saving message.

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

2 Thessalonians 3:7

For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

2 Thessalonians 3:9

Not because we have not power, but to make ourselves an ensample unto you to follow us.

Acts 13:1

¶ Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

Acts 13:2

As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

1 Thessalonians 2:9

For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

Acts 18:3

And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.

Acts 4:36

And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, [and] of the country of Cyprus,