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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
4 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.
For there is extant withal an Epistle to the Hebrews under the name of Barnabas-a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working? " And, of course, the Epistle of Barnabas is more generally received among the Churches than that apocryphal "Shepherd" of adulterers.
Paul means by this that he and Barnabas do have this right, but they do not want to exercise it.
"Or I only and Barnabas, have we not a right to forbear working?"
See his humility of mind and his soul pure from envy, how he takes care not to conceal him whom he knew to be a partaker with himself in this perfection. For if the other things be common, how is not this common? Both they and we are apostles and are free, and have seen Christ, and have exhibited the works of Apostles. Therefore we likewise have a right both to live without working and to be supported by our disciples.
The Lord directed those who preach the gospel to live by the gospel, that is, to maintain at the expense of the faithful that life for which food and clothing are essential.
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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 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. 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). 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). The early Christian church was navigating how to support its burgeoning leadership. While some apostles, like Peter (1 Corinthians 9:5), 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 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), and the example of temple priests (1 Corinthians 9:13). 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). 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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 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 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.
Reflection and Application
1 Corinthians 9:6 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
FAQ
Why did Paul often choose not to accept financial support, even though he claimed the right to it?
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). 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), 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).
Does this verse mean all Christians should support themselves through secular work rather than relying on the church?
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 and 1 Timothy 5:17-18, 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, 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). 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). 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). 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.