1 Corinthians 9:3

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Co 9:3-5. Mine answer — My apology; to them that examine and censure me — As to this part of my conduct, is this which follows. Have we not power — I and my fellow-labourers; to eat and to drink — At the expense of those among whom we labour? Does our declining the use of a privilege prove that we have it not? Have we not power to lead about with us — In our apostolical travels; a sister, a wife — That is, a wife who is a sister in Christ, a believer in him, and truly pious; and to demand sustenance for her also? as well as other apostles — Who therefore, it is plain, did this: and Peter? Hence we learn, 1st, That Peter continued to live with his wife after he became an apostle; 2d, That he had no rights, as an apostle, which were not common to Paul. “In the eastern countries, when people of condition travelled, they either lodged with their acquaintance, or carried servants with them, who provided such things as were necessary for their accommodation in the public lodging-houses. In the Gentile countries, where the apostles preached, they had no acquaintance or friends with whom they could lodge, and therefore some of them, particularly the brethren of the Lord, and Peter, found it necessary to carry about with them wives to make provision for them, at the expense of those to whom they preached. This right, Paul told the Corinthians, belonged as much to him and to Barnabas as to the other apostles. But to render the gospel free of charge, he neither had used this right, 1Co 9:12, nor ever would use it, 1Co 9:15. Wherever he came he maintained himself by his own labour.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

9:3 my answer (literally my defense): This is a legal term for the argument made in response to accusations. • those who question my authority: See 2 Cor 11–12 for another response to their challenge.

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

1Co 9:3. Ἡ) This is an anaphora with[70] ἡ σφραγίς, 1Co 9:2—ἀπολογία, a defence [or answer]) The Roman Pontiff, in his desire to be irresponsible, ἀνυπεύθυνος, assumes more to himself.—τοῖς ἐμὲ ἀνακρίνουσιν, to those who debate my case [examine me]) who have any doubt of my apostleship.

[70] See Append. The frequent repetition of the same word in the beginnings of sections.

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

1Co_9:3

Mine answer to them that do examine me is this:

That is, what precedes, and not what follows; for what follows is no answer to those who called his apostleship in question. Both the words here used, (ἀνακρίνω) to examine, and (ἀπολογία), apology, or answer, are forensic terms. Paul means that when any of his opponents undertook to question him, as it were, judicially, as to his apostleship, he answered, I have seen the Lord Jesus, and he has set his seal to my commission by the success with which he has crowned my labors. This answer satisfied Peter, James and John, who gave to Paul the right hand of fellowship, seeing that to him had been committed the apostleship unto the Gentiles, Gal_2:8, Gal_2:9.

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

He addeth this by the way, as if he would say, So far it is off, that you may doubt of my Apostleship, that I use it to refute them which call it into controversy, by opposing those things which the Lord hath done by me amongst you.

Which like Judges examine me and my doings.

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

to them that . . . examine me--that is, who call in question mine apostleship.

is this--namely, that you are the seal of mine apostleship.

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 3. Mine answer to them] Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defence against those who examine me. The words are forensic; and the apostle considers himself as brought before a legal tribunal, and questioned so as to be obliged to answer as upon oath. His defence therefore was this, that they were converted to God by his means. This verse belongs to the two preceding verses.

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

3. My defense. Apart from the principal matter that he has at present in hand, it appears also to have been his intention to beat down, in passing, the calumnies of those who clamored against his call, as if he had been one of the ordinary class of ministers. “I am accustomed,” says he, “to put you forward as my shield, in the event of any one detracting from the honor of my Apostleship.” Hence it follows, that the Corinthians are injurious and inimical to themselves, if they do not acknowledge him as such, for if their faith was a solemn attestation of Paul’s Apostleship, and his defense, against slanderers, the one could not be invalidated without the other falling along with it.

Where others read — those who interrogate me, I have rendered it — those that examine me — for he refers to those who raised a dispute as to his Apostleship. Latin writers, I confess, speak of a criminal being interrogated according to the laws, but the meaning of the word ἀνακρίνειν which Paul makes use of, seemed to me to be brought out better in this way.

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.

(3) Mine answer. . . .—The verse refers to what has gone before, and not to what follows. That (emphatic) is my answer to those who examine me as to the truth of my Apostleship. Both the words “answer” and “examine” are in the Greek the technical terms for a legal defence and examination before a tribunal.

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

3. Mine answer to them that do examine me is this] The Judaizers of whom we hear in the Epistle to the Galatians and in Acts 15, are now heard of here also, and this Epistle seems to have stirred them up to a still stronger antagonism, for St Paul is obliged to travel over the same ground in his second Epistle, and with much greater fulness. St Paul, therefore, though he ‘transferred in a figure to himself and Apollos’ what he had said with reference to the Corinthian teachers, had nevertheless in view also some who disparaged his authority. It is worthy of note that the terms answer and examine in the original are the usual legal expressions (Olshausen), as though the Apostle conceived himself to be on his trial.

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.

Mine answer to them that do examine me is this. These words are referred by some to the following, as if the apostle's answer lay in putting the questions he does in the next verses; but they rather seem to belong to the preceding, and the meaning to be this, that when any persons called in question his apostleship, and examined him upon that head, what he thought fit to say in answer to them, and in defence of himself, was by referring them to the famous church at Corinth, who were as particular persons, and as a church, his work in the Lord, and everyone of them as so many seals of his apostleship; he being the first preacher of the Gospel to them, the founder of them as a church, and the instrument of their conversion.

Mine answer to them that do examine me is this. These words are referred by some to the following, as if the apostle's answer lay in putting the questions he does in the next verses; but they rather seem to belong to the preceding, and the meaning to be this, that when any persons called in question his apostleship, and examined him upon that head, what he thought fit to say in answer to them, and in defence of himself, was by referring them to the famous church at Corinth, who were as particular persons, and as a church, his work in the Lord, and everyone of them as so many seals of his apostleship; he being the first preacher of the Gospel to them, the founder of them as a church, and the instrument of their conversion.

1 Corinthians 9:4

co1 9:4

co1 9:4

co1 9:4Have we not power to eat and to drink? Having proved his apostleship, he proceeds to establish his right to a maintenance as a Gospel minister; which he expresses by various phrases, and confirms by divers arguments: by a "power to eat and drink", he does not mean the common power and right of mankind to perform such actions, which everyone has, provided he acts temperately, and to the glory of God; nor a liberty of eating and drinking things indifferent, or which were prohibited under the ceremonial law; but a comfortable livelihood at the public charge, or at the expense of the persons to whom he ministered; and he seems to have in view the words of Christ, Luk 10:7.

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

3 Mine answer to them that do examine me is this,

Ver. 3. Mine answer to them, &c.] Or, this is mine apology to those that cavil and quarrel my calling, viz. that I have converted you and others; a real proof, a visible demonstration. So 2Co 13:3-5.

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.

Mine answer - Greek Ἡ ἐμὴ ἀπολογία Hē emē apologia. My “apology;” my defense. The same word occurs in Act 22:1; Act 25:16; 2Co 7:11; Phi 1:7, Phi 1:17; 2Ti 4:16; 1Pe 3:15; see the note at Act 22:1. Here it means his answer, or defense against those who sat in judgment on his claims to be an apostle.

To them that do examine me. - To those who “inquire” of me; or who “censure” and condemn me as not having any claims to the apostolic office. The word used here ἀνακρίνω anakrinō is properly a forensic term, and is usually applied to judges in courts; to those who sit in judgment, and investigate and decide in litigated cases brought before them; Luk 23:14; Act 4:9; Act 12:19; Act 24:8. The apostle here may possibly allude to the arrogance and pride of those who presumed to sit as judges on his qualification for the apostolic office. It is not meant that this answer had been given by Paul before this, but that this was the defense which he had to offer.

Is this - This which follows; the statements which are made in the following verses. In these statements (1Co 9:4-6, etc.) he seems to have designed to take up their objections to his apostolic claims one by one, and to show that they were of no force.

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

These words may be understood in a double reference: either to what went before; then the sense is this: To those that examine me about my apostleship, this is my answer; That I have seen the Lord, that you are my work in the Lord, and the seal of my ministry. Or with reference to the words that follow; then the sense is this: If any man examine me, how I myself practise the doctrine which I preach to others, and determine myself as to my liberty for the good and profit of others, I give them the following answer.

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

3. Them that do examine me—A judicial term, and may be rendered, my triers. It alludes to a class of Corinthian detractors who are brought into the foreground, and more fully answered in the second epistle.

This— Followed by a period, and properly referring to the answer just given, not to what follows. His answer as to the validity of his apostleship is now complete. What follows is to assert that he is free.

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

Mine answer; literally, my defence; the word "examine" is the word used for a legal inquiry. The Corinthians had as it were placed him on his defence at the bar of their criticism. Is this. That I was the cause of your conversion. In 2Co_12:12 he refers to other proofs of his apostolic power.

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

My answer to them who examine me - Concerning my apostleship. Is this - Which I have now given.

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

Here the apostle instances in another branch of his Christian liberty, and that was marriage; he could have taken a wife, as Peter and other apostles did, had he pleased, and have put the church to further charges in maintaining himself, a wife, and family, as did others, without blame: and he and Barnabas had power to forbear working for their living, and maintaining themselves with their own labour in tent-making; they had power to ask maintenance of the Corinthians, if they pleased. But they considered the low circumstances which the church was in and under at that time, and continued both in a single state, and wrought with their hands to maintain themselves, when they might have expected maintenance from the church. Have we not power to lead about a sister, a wife? that is, to marry, if we saw fit.

Hence learn, 1. The lawfulness of the ministers of the gospel marrying, as well as other men: neither the prophets of the Old Testament, nor the apostles of the New, did abhor the marriage-bed, nor judge themselves too pure for an institution of their Maker. The doctrine forbidding marriage to any, (which the apostle says is honourable in all,) is called a doctrine of devils.

Learn, 2. That no Christians, much less ministers, have power, (that is, any lawful power,) to marry such as are no Christians: their wives must be their sisters in Christ, that is, Christian women, at least by external and visible profession.

3. That husband and wife ought to be undivided companions one to another. Have we not power to lead about a wife? that is, to take her with us in our travels and journeyings from place to place, for our comfort and assistance. Husbands and wives are to be mutual companions, sharers in each other’s sorrows, and partakers of one another’s comforts.

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

My defence to them that examine me is this . [This verse refers to what precedes it. It means that when called to defend his apostleship, Paul would point to the presence of a church of his established in Corinth as his answer. A similar answer had satisfied the other apostles ( Gal_2:6-10 ) Thus having proved his apostleship, Paul proceeds to discuss the rights and privileges appurtenant to it.]

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.

3–6. Have we not power to eat and to drink? To live at the charges of the churches we have founded?

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.

This is my defense ... me: Do

Possible meanings are 1) the words that follow are Paul's defense or 2) the words in 1 Corinthians 9:1-2 are Paul's defense, "This is my defense ... me. Do."

Do we not have the right to eat and drink?

Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. AT: "We have the absolute right to receive food and drink from the churches." (See: Rhetorical Question)

we

Here "we" refers to Paul and Barnabas. (See: Exclusive and Inclusive "We")

Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?

Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. AT: "If we have believing wives, we have a right to take them with us just as the other apostles take them, and the brothers of the Lord, and Cephas." (See: Rhetorical Question)

Or is it only Barnabas and I who must work?

Paul is shaming the Corinthians. AT: "You seem to think that the only people you think need to work to earn money are Barnabas and me." (See: Rhetorical Question)

translationWords

believe

apostle

Peter

Barnabas

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

3. ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν. My defence to those who are putting me on my trial. See ch. 1Co 2:15. The Judaizers of whom we hear in the Epistle to the Galatians and in Acts 15 are now heard of here also, and this Epistle seems to have stirred them up to a still stronger antagonism, for St Paul is obliged to travel over the same ground in his second Epistle, and with much greater fulness. St Paul, therefore, though he ‘transferred in a figure to himself and Apollos’ what he had said with reference to the Corinthian teachers, had nevertheless in view also some who disparaged his authority. It is worthy of note that the words ἀπολογία and ἀνακρίνουσιν are the usual legal expressions (Olshausen), as though the Apostle conceived himself to be on his trial. See ch. 1Co 2:14, note.

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.

3.] This belongs to the preceding, not to the following verses:

αὕτη, viz. the fact of your conversion: this word is the predicate, not the subject—as in Joh 1:19; Joh 17:3, and stands here in the emphatic place before the verb; referring to what went before. With ver. 4 a new course of questions begins, which furnish no ἀπολογία.

τοῖς ἐμὲ ἀνακρ.] For the dat. see Act 19:33; 2Co 12:19:—to those, who call me in question: ἐμέ, emphatic, as Chrys. says, of ver. 2, κἂν βούληταί τις … μαθεῖν ποθεν ὅτι ἀπόστολός εἰμι, ὑμᾶς προβάλλομαι, p. 181.

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

3. ἡ ἐμὴ ἀπολογία … ἐστιν αὕτη. WH. follow Chrysostom and Ambrose in making this verse refer to what follows; so also AV. and the Revisers. RV. leaves it doubtful. But it is more probable that it refers to what precedes. ‘That I have seen the Risen Lord, and that you are such a Church as you are,—there you have my defence when people ask me for the evidence of my Apostleship.’ What follows tells us that he refrained from making his converts maintain him, and no one disputed his right to do that: but the Judaizers did dispute his right to be accounted an Apostle. The ἐμή and ἐμέ look back to σφραγίς μου τῆς ἀποστολῆς. ‘My reply to those who examine me is this’; ἐμέ, not με. Moreover vv. 4-11 are not so much a defence as a statement of claims. Defence begins in the middle of v. 12; but a superfluous defence. People blamed him for maintaining his independence, but they could not deny his right to do it. See Alford, Findlay, Edwards, and B. Weiss: for the other view see Bachmann.

Both ἀπολογία and ἀνακρίνουσιν are forensic expressions, perhaps purposely chosen to indicate the high hand which the Judaizers assumed in challenging St Paul’s claim. But in its strictly forensic sense, of a judicial investigation, ἀνακρίνω is peculiar to Luke in N.T. See on Luk 23:14, and cf. Act 4:9, Act 12:19, etc. It does not much matter whether we take αὕτη as predicate (so better), or subject: in either case it means ‘just what I have stated.’ Cf. τοῦτο in 7:6 and 11:17, and αὕτη in Joh 1:19, Joh 17:3. For the dative cf. Act 19:33; 2Co 12:19.

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

Answer [απολογια] . See on 1Pe 3:15.

Examine [ανακρινουσιν] . See on Luk 23:14.

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