1 Corinthians 9:12

9:12 Compared with other Christian workers supported by the Corinthians, Paul claimed an even greater right to be supported by them, because he was the one who first brought the Good News to them. But to avoid criticism, he had never used this right (see 9:6, 14-15, 18; cp. Acts 18:3; 2 Cor 11:7-9; 12:13-14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 9:12. Ἄλλοι, others) true apostles, 1Co 9:5: or false ones, 2Co 11:20.—ὑμῶν) over you.—μᾶλλον, rather) on account of our greater labour.—τῇ ἐξουσίᾳ ταύτῃ) The repetition gives force to the meaning; this power [such a power as this].—στέγομεν) στέγω signifies properly to cover; them to protect, to defend; likewise to conceal, to bear and endure with a desire to conceal, as here[75] and in 1Co 13:7. On the other hand, Οὐ ΣΤΈΓΕΙΝ, not to forbear, in a burst of strong feeling, 1Th 3:1; 1Th 3:5. [The minister of the Gospel requires to put in practice this forbearance: For reproaches of this kind are cast upon him, viz. on the ground of arrogance or avarice, which among politicians (or men of the world) are considered virtues.—V. g.]—ἵνα μὴ ἐγκοπήν τινα δῶμεν, lest we should hinder), i.e. that we should as far as possible forward the Gospel. Those, who are least encumbered, do more work and cause less expense; hence the celibacy of the priests among the Papists and of soldiers in the commonwealth.

[75] “We suffer without speaking or complaining.”—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_9:12. Confirmation from the example of others.

ἄλλοι] other teachers generally, who came into the church after the apostle and his associates (comp 1Co_3:10), and who were still there. Chrysostom, Theodoret, Pott, and others understand them to be false teachers, so as to obviate any appearance of collision between Paul and the apostles. But there was, in fact, no other apostle whatever among the rest of the Corinthian teachers.

τῆς ὑμῶν ἐξουσ.] the authority over you[1439], i.e. according to the context: the right to claim their support from you. Ὑμῶν is thus the genitivus objecti (as in 1Co_9:6, comp Joh_17:2; Mat_10:1, al[1441]), not subjecti, as if it meant: leave, which you give (Schrader), which does not correspond with the conception that Paul had of the case in 1Co_9:4-11. To understand the word in the sense of means (Schulz, with Castalio, Salmeron, Zeltner, Ewald), i.e. resources, which are at your command, may be justified by classical usage (Plato, Legg. viii. p. 828 D; Thuc. i. 38. 3, vi. 31. 4), but not by that of the N. T., and is excluded here by the scope of what immediately follows. Chrysostom, in accordance with his assumption that false teachers are meant, makes the reference to be to their tyrannical power over the Corinthians. Conjectures (such as that of Olearius: ἡμῶν, which is actually the reading of 2. 52, and to which Rückert and Neander too are inclined; or that of Cappellus and Locke: οὐσίας) are quite superfluous.

The second ἀλλά is opposed to the οὐκ ἐχρησ. Comp Hom. Il. i. 26 f.; Plato, Sympos. p. 211 E, and often elsewhere.

μᾶλλον] potius, we the founders of your church.

πάντα στέγομεν] we endure all things (see Wetstein and Kypke, II. p. 213), should be left indefinite: labours, privations and the like, arising from our not using the right in question. Comp 1Co_13:7.

ἵνα μὴ ἐγκοπ. κ.τ.λ[1444]] For how easily, supposing the apostles labours had been less independent, or that some suspicion of self-interest, ambition, or greed of gain had rested upon him and his companions, might hindrances have been put in the way of the gospel as regards its reception, effect, and diffusion! And how powerfully must that sacred cause have been commended and furthered by such an example of noble self-denial! Respecting ἐγκοπή, comp Dion. Hal. de comp verb. p. 157. 15.

[1439] Observe the emphasis conveyed by putting the ὑμῶν first: over you, who are surely under obligation to me first of all, and not to them.

[1441] l. and others; and other passages; and other editions.

[1444] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_9:12

If others be partakers of (this) power over you, (are) not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

This is an argument directed specially to the Corinthians. They had recognized in other teachers the right to a support; they could not, therefore, with any show of reason, deny it to the apostle. This power over you (τῆς ὑμῶν ἐξουσίας) i.e. the right of which you are the objects. For this use of the genitive, (power of you, for power over you), compare Mat_10:1. Joh_17:2. Undisputable as this right was in the case of Paul, he did not exercise it, but suffered all things, i.e. endured all kinds of privations. The word means to bear in silence. Lest we should hinder (place any hinderance in the way of,) the gospel of Christ. Under the circumstances in which Paul was placed, surrounded by implacable enemies, it would have hindered the gospel had he done any thing which gave the least ground to question the purity of his motives. He was willing to suffer any thing rather man to give his opponents the slightest pretext for their opposition to him.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The word signifieth a right and interest, whereby he giveth us to understand that the ministers of the word must of right and duty be found of the Church.

Another argument of great force: others are nourished amongst you, therefore it was lawful for me, yea rather for me than any other: and yet I refused it, and had rather still suffer any discommodity, than the Gospel of Christ should be hindered.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

others--whether true apostles (Co1 9:5) or false ones (Co2 11:20).

we rather--considering our greater labors for you (Co2 11:23).

suffer all things--without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in Co1 13:7.

lest we . . . hinder . . . gospel--not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (Ti2 2:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. If others be partakers of this power] If those who in any matter serve you have a right to a recompense for that service, surely we who have served you in the most essential matters have a right to our support while thus employed in your service.

We have not used this power] Though we had this right, we have not availed ourselves of it, but have worked with our hands to bear our own charges, lest any of you should think that we preached the Gospel merely to procure a temporal support, and so be prejudiced against us, and thus prevent our success in the salvation of your souls.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. If others assume this power over you Again he establishes his own right from the example of others. For why should he alone be denied what others assumed as their due? For as no one labored more than he among the Corinthians, no one was more deserving of a reward. He does not, however, make mention of what he has done, but of what he would have done in accordance with his right, if he had not of his own accord refrained from using it.

But we have not used this power. He returns now to the point on which the matter hinges — that he had of his own accord given up that power which no one could refuse him, and that he was prepared rather to suffer all things, than by the use of his liberty throw any impediment in the way of the progress of the gospel. He wishes, therefore, that the Corinthians should, after his example, keep this end in view — to do nothing that would hinder or retard the progress of the gospel; for what he declares respecting himself it was their duty to perform according to their station; and he confirms here what he had said previously — that we must consider what is expedient (1 Corinthians 6:12.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) If others be partakers. . . .—You do recognise this principle in regard to other teachers, and they actually partake of this right to be supported by you; we, your first teachers, have a stronger right. St. Paul had been literally their “planter” (1Co_3:6).

But suffer all things—i.e., We endure all kinds of hard work and privation rather than use a power which I have demonstrated we possess, and which others actually avail themselves of, lest our doing so might, in a way, hinder the progress of Christ’s gospel by giving enemies any even apparent reason for attributing our zeal to unworthy motives.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. If others be partakers of this power over you, are not we rather?] Fourth argument. You have admitted the cogency of these arguments in the case of teachers who have less claim upon you than we have, to whom (ch. 1Co_4:15) you owe your Christian life itself.

Nevertheless we have not used this power] St Paul is now about to enter upon the argument from which he was diverted by the thought which flashed across his mind in 1Co_9:1. But another argument occurs to him, which he states in the next verse.

suffer] Rather, perhaps, endure. Cf. ch. 1Co_13:7; 1Th_3:1. The word is used of vessels which endure pressure without breaking.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Do ye not know, that they which minister about holy things,.... Not the priests in the temples of the Heathen deities, as the Ethiopic version suggests; but the priests in the temple at Jerusalem, who were employed in slaying the sacrifices, taking off their skins, cutting them into pieces, laying them in order with the wood upon the altar, and burning them, with other services they there performed, which were well known to the Corinthians, many of this church being Jews:

live of the things of the temple; the tithes and firstfruits, and other oblations, and presents in money or goods, thither brought; nor had they any other way of living and supporting their families; for the priests and Levites had no inheritance among the children of Israel, and therefore provision was made for them in this way:

and they which wait at the altar are partakers with the altar; some read it, "who sit at the altar"; but none might sit in the temple but a king of the house of David (n); the priests and Levites always stood in their ministry, some doing one thing, and some another; some slew the sacrifice, others sprinkled the blood; some took away the ashes, others laid the wood, others brought up the parts of the sacrifice when slain, skinned, and cut asunder, and laid them on the altar (o), and these partook with the altar; some parts the altar devoured, being consumed by fire upon it; but then there were other pieces which by law were reserved for the priests, and upon which they and their families lived: hence the distinction of , the food of the altar, and , "the food of man" (p); and therefore as it was but just and equitable that persons so employed should be maintained out of the revenues of the temple and altar, it is but right that Gospel ministers should be provided for with a suitable maintenance.

(n) Bartenora in Misn. Yoma, c. 8. sect. 1. (o) Misn. Yoma, c. 2. sect. 3. Tamid. c. 3. sect. 1. (p) Vid. Maimon. & Bartenora in Menachot, c. 3. sect 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

Ver. 12. If others be partakers] If your ordinary pastors, &c., for the false apostles preached gratis (as some gather out of 2Co 11:12), partly to draw more disciples, and partly to bring an odium upon the apostle, if he should not do the like.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

If others - Other teachers living with you. There can be no doubt that the teachers in Corinth urged this right, and received a support.

Be partakers of this power - Of this right to a support and maintenance.

Are not we rather - We the apostles; we who have labored for your conversion; who have founded your church; who have been the first, and the most laborious in instructing you, and imparting to you spiritual blessings? Have not we a better claim than they?.

Nevertheless we have not used this power - We have not urged this claim; we have chosen to forego this right, and to labor for our own support. The reason why they had done this, he states in the subsequent part of the chapter; see 2Co 11:7-9; 2Co 12:14; compare Act 18:3; Act 20:34-35.

But suffer all things - Endure all privations and hardships; we subject ourselves to poverty, want, hunger, thirst, nakedness, rather than urge a “claim” on you, and thus leave the suspicion that we are actuated by mercenary motives. The word used here (στέγομεν stegomen suffer) means properly “to cover,” to keep off, as rain, etc., and then “to contain, to sustain, tolerate, endure.” Here it means to bear, or endure all hardships; compare the notes at 1Co 4:11-13.

Lest we should hinder the gospel of Christ - Paul here states the reason why he had not urged a claim to support in preaching the gospel. It was not because he was not entitled to a full support, but it was that by denying himself of this right he could do good, and avoid some evil consequences which would have resulted if he had strenuously urged it. His conduct therefore in this was just one illustration of the principle on which he said 1Co 8:13 he would always act; a readiness to deny himself of things lawful, if by that he could promote the welfare of others. The reasons why his urging this claim might have hindered the gospel may have been many:

(1) It might have exposed him and the ministry generally to the charge of being mercenary.

(2) It would have prevented his presenting in bold relief the fact that he was bound to preach the gospel at all events, and that he was actuated in it by a simple conviction of its truth.

(3) It might have alienated many minds who might otherwise have been led to embrace it.

(4) It would have prevented the exercise of self-denial in him, and the benefits which resulted from that self-denial, etc., 1Co 9:17-18, 1Co 9:23, 1Co 9:27.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If others be partakers of this power over you, are not we rather? Those false apostles or teachers, which were amongst the Corinthians, did (as it seemeth) exercise this power, that is, required maintenance of the people; saith the apostle: Are not we by the same right possessed of such a power? Might not we as reasonably expect such a maintenance?

Objection. But might not they have said: No, you are not; they are constantly residing amongst us, and instructing us, &c.?

Answer. This arguing of the apostle lets us know, that the primitive churches were not only obliged to maintain their own pastors, but those also who were general officers to the church, and by the appointment of God were not to fix and abide in any one place, but had the care of all the churches upon them. And it may also teach us, that though Christians be in the first place obliged to take care of their own pastors, yet they are not to limit their charity to them, but also to take what care their ability will allow them of others, whose labours have at any time been useful to them, or may be useful to any other part of the church of God.

Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ: Yet, saith the apostle, though we have this power or liberty, neither I nor Barnabas have made use of it, but suffer all those evils that come upon our not using it, hunger, thirst, labour, lest we should hinder the progress of the gospel, while some might for the charge decline hearing us, or others might charge us with covetousness, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Others—The parties, for instance, mentioned in 1Co_9:5.

We—As in 1Co_9:6 : I only and Barnabas.

This power—The right of maintenance by the Church.

Hinder—By burdening the poor and subjecting ourselves to the charge of being mercenaries. St. Paul, now rising above the analogical argument for compensation drawn from labourers and oxen, quotes the analogy of the Jewish Levites and priesthood.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If others. St. Paul felt a touch of natural indignation at the thought that these Corinthians submitted to the extremest and haughtiest exactions from other teachers who had been loud in the statement of their own pretensions, while his own claims were shamefully disparaged, and he was even left, with perfect indifference, to suffer real privation. We shall find the full expression of his wounded sensibilities in 2Co_11:1-15. We have not used this power. This strong climax here asserts itself before the time. It anticipates ver. 15. Suffer. The same word, which also means "to contain without leaking," is used in 1Co_13:7; 1Th_3:1, 1Th_3:5. All things. Any amount of privation and distress. Hinder the gospel of Christ. By giving any handle for malicious misrepresentations as to our being self interested. The word for "hindrance" means etymologically "cutting into," i.e. an impediment on a path, etc.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If others - Whether true or false apostles. Partake of this power - Have a right to be maintained. Do not we rather - On account of our having laboured so much more? Lest we should give any hindrance to the gospel - By giving an occasion of cavil or reproach.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here we have a fourth argument for the Corinthians allowing St. Paul and other apostles a sufficient maintenance; namely, from their own example to other teachers at Corinth: as if he had said, "You maintain others, why not us? do not you owe more to us, who first laid the foundation of a Christian church amongst you, and have begotten you through the gospel, than you do to others?"

Nevertheless he tells them, that himself and Barnabas, although they had this unquestionable liberty, yet they never made use of it, but suffered hunger and thirst, weariness and want, lest it obstruct the course, and hinder the progress, of the gospel; whilst some might, though very unjustly, charge them with covetousness; and others, to save charges, might decline hearing of them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12. Yet he proceeds to say that he has not availed himself of his rights and privileges in this regard and that now, as his enemies are disposed to impute to him sinister motives for his arduous toil, he is glad that he has preached the gospel gratuitously, because they cannot now charge him with seeking temporal emolument.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ . [Since Paul had left Corinth, other teachers had been supported by the church, and this stopped them from denying Paul's right to support. The apostle had not used this right, for to do so would have hindered him in planting the church. It would retard the progress of any movement to demand salaries under it before demonstrating that it was either beneficent or necessary. To have demanded maintenance subsequently would have given Paul's enemies a chance to impugn his motives, and say that he labored for earthly gain. Fifth argument: Priests, whose office, like the apostolic, is purely sacred, are universally maintained by sharing in the sacrifices which they offer.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12. If others be partakers of this power. Enjoy this privilege of earthly support. But his right was greater than that of these. Have not used this power. He had supported himself lest he should hinder the gospel. The heathen might say that he was influenced by mercenary motives. As to his course see Acts 18:3.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

If others exercised ... you, do we not have even more?

Paul asks a question so that the Corinthians will think of what he is saying without him having to say it. Here "we" refers to Paul and Barnabas. AT: "Others exercised ... you, so you know without me telling you that we have this right even more." (See: Exclusive and Inclusive "We" and Rhetorical Question)

If others exercised this right

Paul and the Corinthians both know that others exercised the right. "Since others exercised this right"

others

other workers of the gospel

this right

the right to have the believers at Corinth provide for the living expenses of those who told them the good news

be a hindrance to

"be a burden to" or "stop the spread of"

Do you not know that those who serve in the temple get their food from the temple?

Paul is reminding the Corinthians of what they know so he can add new information. AT: "I want to remind you that those who serve in the temple get their food from the temple." (See: Rhetorical Question)

Do you not know that those who serve at the altar share in what is offered on the altar?

Paul is reminding the Corinthians of what they know so he can add new information. AT: "I want to remind you that those who serve at the altar get some of the foods and meat that people offer on the altar." (See: Rhetorical Question)

get their living from the gospel

The words "the gospel" here are a metonym for 1) the people to whom they tell the gospel, "receive their food and other things they need from those to whom they teach the good news," or 2) the result of working to tell the gospel, "receive their food and other things they need because they work to tell the good news." (See: Metonymy)

translationWords

endure

good news

Christ

know

servant

temple

altar

command

preach

life

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. εἰ ἄλλοι … μετέχουσιν. Fourth argument. You have admitted the cogency of these arguments in the case of those who have less claim upon you than we have, to whom (ch. 1Co 4:15) you owe your Christian life itself.

τῆς ὑμῶν ἐξουσίας. Genitive of relation; this right in regard to (or power over) you. Cf. ch. 1Co 7:4.

ἀλλ’ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ. But we did not use this right. See note on ἐσπείραμεν. St Paul is now about to enter upon the argument from which he was diverted by the thought which flashed across his mind in 1Co 9:1. But another argument occurs to him, which he states in the next verse.

στέγομεν. This word is connected with the Latin tego, and signifies to keep in or out by means of a covering. Cf. νῆες οὐδὲν στέγουσαι Thuc. II. 94, of leaky ships. Hence it comes to signify to endure. Cf. ch. 1Co 13:7; 1Th 3:5.

ἐγκοπὴν δῶμεν. The expression ‘give a hindrance’ is peculiar. It is probably a Hebraism, the Hebrew use of the word signifying to give being wider than that of the equivalent word in Greek.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] ἄλλοι does not necessarily point at the false teachers; others may have exercised this power.

ὑμῶν is the objective genitive: power over you,—see reff.

The second ἀλλά is not in apposition with the first, but in opposition to the idea implied in ἐχρ. τῇ ἐξ. ταύτῃ. Meyer compares Hom. Il. α. 24 f., ἀλλ οὐκ Ἀτρείδῃ Ἀγαμέμνονι ἥνδανε θυμῷ, Ἀλλὰ κακῶς ἀφίει.

στέγομεν] The word was commonly used, as may be seen in Wetst., of vessels containing, holding without breaking, that which was put into them; thence of concealing or covering, as a secret; and also of enduring or bearing up against. In this last sense Diod. Sic. iii. 34, uses it literally of ice, στέγοντος τοῦ κρυστάλλου διαβάσεις στρατοπέδων κ. ἁμαξῶν ἐφόδους,—and (xi. 25, Wetst. but?) of a besieged fort, οὐ μήνγε τὴν ὁρμὴν … ἔοτεγεν … τὸ … τεῖχος, … ἀλλὰ ὑπείκειν ἠναγκάζετο. So also Æsch. Sept. c. Theb. 216, πύργου στέγειν εὔχεσθε πολεμίων δόρυ. These last usages are very near akin to this of our text,—We endure all things: viz. labour, privations, hardships. The ἐγκοπαί (hindrances—so Diod. Sic. i. 32, speaks of the Nile as being πολλάκις διὰ τὰς ἐγκοπὰς ἀνακλώμενος) would arise from his being charged with covetousness and self-seeking, which his independence of them would entirely prevent.

13,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν. ‘If others (the Judaizing teachers) have a share of the privilege which you bestow,’ viz. the privilege of being maintained by the congregation. It seems better to make ὑμῶν the subjective genitive. Yet most commentators make it the objective genitive; ‘have a share of the right exercised over you’ (Mar 6:7). But throughout the passage the ἐξουσία is looked at from the Apostles’ side, the advantage which rightly belongs to them. This implies power over the Corinthians to make them supply the maintenance; but that is not the side under consideration. And ‘to have a share in power over people’ is a somewhat strange expression ‘to have a share of a privilege which people allow’ is natural enough. But the sense is the same, however the genitive is interpreted. ‘We have a better claim than others to the right of maintenance.’ Some conjecture ἡμῶν for ὑμῶν.

ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ τ. ‘Nevertheless,’ he triumphantly exclaims, ‘we never availed ourselves of this privilege’; after elaborately demonstrating his right to the privilege, as if he were about to say, ‘Therefore I hope that you will recognize the right and give the necessary maintenance for us in future,’ he declares that he has never accepted it and never means to do so.* and he seems to include Silvanus and Timothy.

ἀλλὰ πάντα στέγομεν. ‘On the contrary, we endure all things;’ ‘we bear up under all kinds of privations and deprivations, sooner than make use of this privilege.’ The verb may mean ‘we are proof against,’ but it may be doubted whether πάντα means “all pressure of temptation” to avail ourselves of maintenance. See on 13:7, and Milligan on 1Th 3:1. Beza needlessly conjectures στέργομεν.

ἵνα μή τινα ἐνκοπὴν δῶμεν. ‘In order that we may not furnish any hindrance to the Gospel of Christ.’ Neither in LXX nor elsewhere in N.T. does ἐνκοπή occur, and the word is rare in class. Grk. It is literally ‘an incision,’ and hence an ‘interruption’ or ‘violent break,’ as τῆς ἁρμονίας. It is perhaps a metaphor from breaking bridges or roads to stop the march of an enemy. The English ‘hamper’ had a similar origin, of impeding by means of cutting. ‘That we may not in any way hamper the progress of the Gospel’ is therefore the meaning. Obviously, if he took maintenance, he might be suspected of preaching merely for the sake of what he got by it. Moreover, those who had to maintain him might resent the burden, and be unwilling to listen to him. Chrysostom uses ἀναβολή, ‘a mound thrown up to stop progress,’ as equivalent to ἐνκοπή. St Paul’s passionate determination to keep himself independent, especially at Corinth, appears in various places; 2Co 11:9, 2Co 11:10; 1Th 2:9; 2Th 3:8. He must be free to rebuke, and his praise must be above the suspicion of being bought. While labouring at Corinth, he could accept help from Macedonians, but not from Corinthians. When Ignatius (Philad. 6) says that no one can accuse him of having been oppressive (ἐβάρησα), he probably refers to the suppression of opinion rather than the enforcing of maintenance. Cf. ἐνέκοψεν, 1Th 2:18.

The MSS. vary between ὑμῶν ἐξουσίας (א A B C D E F G P) and ἐξ. ῦμῶν: between τινα ἐγκ. (א A B C) and ἐγκ. τινα: between ἐγκοπήν(A C D 3 F G K P), ἐνκοπήν (B* F G) and ἐκκοπήν (א D* L). There is no authority for ἡμῶν ἐξουσίας.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Power [εξουσιας] . Rev., correctly, right. The right to claim maintenance.

Suffer [στεγομεν] . Rev., bear. The primary meaning is to cover. So some render ch. 13 7, covereth for beareth. Hence to protect by covering, as with a tight ship or roof. So Aesehylus, of a ship : "The wooden house with sails that keeps out [στεγων] the sea" (" Suppliants, "126)." The tower keeps off [αποστεγει] the multitude of the enemy "(" Seven against Thebes," 220). And so, to bear up against, endure. Compare 1Th 3:1, 5. 103 Hinder [εγκοπην δωμεν] . Lit., give hindrance. Rev., cause hindrance. Egkoph hindrance, only here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ejgkoptw to cut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Act 24:4; Rom 14:22; Gal 5:7; 1Th 2:18; 1Pe 3:7. Compare the Latin intercidere to divide, inter - rupt.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 12. “If others be partakers of this right over you, are not we rather? Nevertheless we have not used this right; but suffer all things, lest we should hinder the gospel of Christ.”

As to this right of support the Corinthians granted it to others, after Paul left them; how would they deny it to him and to those (us) who were the first to bring them salvation?

The apostle alludes to workers who came afterwards, and when the Church was already founded. They were either Corinthian teachers or Judaizing intruders. The passage 2Co 11:20 leaves no doubt as to the manner in which the latter turned their ministry in the Church to advantage: “If any man bring you into bondage, if he devour you, if he take of you,...ye bear it.” These strangers, then, fleeced the Corinthians at will, and Paul and his companions did not possess the right which they declined to exercise! Hofmann thus establishes the contrast, rather, it is true, according to the apostle’s thought than his words: “We have the right, and we do not use it; they have not the right, and they use it.”

The expression τῆς ἐξουσίας ὑμῶν has been variously understood. Some have given the word the meaning of οὐσία, possessions, goods: “If others share your possessions.” But the term has never this meaning in the New Testament, and it has a wholly different one in the second part of this same verse. Ewald and Holsten reach the same meaning, but by another way: they understand by ἐξουσία ὑμῶν the full liberty which the Corinthians have to dispose of their earthly goods. This meaning is equally inapplicable in the second part of the verse. We must simply, with de Wette and Meyer, make ὑμῶν the genitive of the object (as in Mat 10:1): “the right or power over you;” that is to say, the right of having ourselves supported by you. Olearius had conjectured the reading ἡμῶν: “our right over you.” Rückert was disposed to accept this correction. But it is not necessary, and 1Co 11:10 shows with what liberty Paul uses this term ἐξουσία.

The second part of the verse is strictly speaking an anticipation; for Paul has not yet closed his exposition of the reasons on which his apostolic right rests (see 1Co 9:13-14); and it is not till 1Co 9:15 that he develops the idea, enunciated here in advance, of his renunciation of his right. But the eagerness of his adversaries to secure payment of their ministry, would seem to lead him immediately to contrast with their love of comfort his own disinterestedness.

The apostle, in consequence of his renunciation of all payment, had to suffer, not only every kind of privations (nakedness, hunger, thirst), but also all kinds of labours and watchings; see the description 2Co 11:24-27, where he contrasts his kind of life with that of the Judaizing emissaries. The verb στέγω, strictly to cover, and that so as to receive the blows intended for another, consequently signifies also to bear. Holsten well: “I bear all the labours of life without having recourse to your help.” Heinrici gives to this word the meaning of self-restraining, patiently keeping silence; but this meaning seems to us less natural than the preceding.

Of the two readings ἐκκοπή (mutilation, cutting off) and ἐγκοπή (notch, hindrance), the second is preferable; the first term would be too strong. In speaking of a hindrance to be removed, Paul is thinking, no doubt, of the false judgments which might be called forth, especially in Greece, by a preaching of the gospel, which, like the teaching of itinerant philosophers and rhetoricians, should be recompensed with payment in any form whatever. He was concerned to exalt the dignity of his message by making it gratuitous. The term εὐαγγέλιον has here, as most frequently in the New Testament, the verbal sense: the act of preaching.

After this anticipation, called forth by the contrast he presented to his adversaries, he resumes the demonstration he had begun, and closes it with the two most decisive arguments.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.