Exegetical and Hermeneutical Commentary of 1 Corinthians 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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 ( 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. otherswhether trueapostles (1Co 9:5) or false ones(2Co 11:20).
we ratherconsideringour greater labors for you (2Co11:23).
suffer all thingswithoutcomplaining of it. We desire to conceal (literally, “holdas a water-tight vessel”) any distress we suffer from straitenedcircumstances. The same Greek is in 1Co13:7.
lest we . . . hinder . . .gospelnot to cause a hindrance to its progress bygiving a handle for the imputation of self-seeking, if we receivedsupport from our flock. The less of incumbrance and expense caused tothe Church, and the more of work done, the better for the cause ofthe Gospel (2Ti 2:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If others are partakers of this power over you,…. Meaning not any tyrannical power and jurisdiction over them, with respect either to faith or practice; but the right of a maintenance, which either the false apostles, or the true ordinary ministers of the word there, justly claimed, and did enjoy:
are not we rather? he and Barnabas, especially himself, who was more than an ordinary minister, an apostle, and the first preacher of the Gospel to them:
nevertheless, we have not used this power; though others had, and they had a right to it, but did not choose to insist upon it; and, rather than do so, worked with their own hands; their not making use of this power was not because they stood in no need of it, and enjoyed an affluence of temporal things, for the reverse of this was their case:
but suffer all things: famine, thirst, nakedness, hard labour, and many other hardships:
lest we should hinder the Gospel of Christ; some might suggest, that they preached the Gospel only for gain, and not for the good of souls, and glory of Christ; and other mean spirited persons might be backward of embracing and professing the Gospel, lest it should become chargeable to them; wherefore that the Gospel might not be retarded in its course by the calumny of some, and the sordidness of others, the apostle thought fit to drop his claim to a maintenance from them; though at the same time he would have them know it was a just due, and therefore goes on to defend it by other arguments.
Fuente: John Gill’s Exposition of the Entire Bible
Over you (). Objective genitive after .
Do not we yet more? ( ;). Because of Paul’s peculiar relation to that church as founder and apostle.
But we bear all things ( ). Old verb to cover (, roof) and so to cover up, to conceal, to endure (1Co 13:7 of love). Paul deliberately declined to use (usual instrumental case with ) his right to pay in Corinth.
That we may cause no hindrance ( ). Late word , a cutting in (cf. radio or telephone) or hindrance from , to cut in, rare word (like ) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid “a hindrance to the gospel of Christ” ( , dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.
Fuente: Robertson’s Word Pictures in the New Testament
Power [] . Rev., correctly, right. The right to claim maintenance.
Suffer [] . 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 [] the sea” (” Suppliants, “126).” The tower keeps off [] the multitude of the enemy “(” Seven against Thebes,” 220). And so, to bear up against, endure. Compare 1Th 3:1, 5. 103 Hinder [ ] . 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “if others be partakers of this power over you. (ei alloi tes humon eksousias metechousin) “if others have a share of this right or authority over you” -and they did, 1) the soldier, 2) the vine-dresser, and 3) the herdsman – Why is it not morally right for us?
2) “Are not we rather? (ou mallon hemeis) “Are not we to a greater degree?” Are we as ministers of God first in kind of service rendered, justified in being helped? Are we not better than oxen?
3) Nevertheless we have not used this power. (alla ouk echresametha te eksausia taute) “But we did not use this right or authority.” (While we were among you.) For this neglect Paul later apologized 2Co 11:7; 2Co 11:9; 2Co 11:12; 2Co 11:14. Paul’s financial critics were lying apostles, 2Co 11:13-15.
4) “But suffer all things. (alla panta stegomen) “But all kinds of stigmatic things we put up with.” This is often the world’s contribution to the ministry – merely casting aspersions and stigmas!
5) “Lest we should hinder the gospel of Christ. (hina me tina egkopen domen to evangelio tou christou) “In order that we might not give anyone an obstacle to the gospel of Christ,” or stand in the way, trip up, or obstruct anyone from receiving Jesus Christ.
Fuente: Garner-Howes Baptist Commentary
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 (1Co 6:12.)
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Text
1Co. 9:12 b18. Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ. 13 Know ye not that they that minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar? 14 Even so did the Lord ordain that they that proclaim the gospel should live of the gospel. 15 But I have used none of these things: and I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void. 16 For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel. 17 For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me. 18 What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel.
Why He Did Not Make Use of His Right (12b18)
Commentary
Nevertheless we did not use this right.At this point, as we read the letter, we might expect him to say that he now expects them to make this support available to him also. The Corinthians, of course, knew that he had not taken support from them. They may have been unprepared for the turn of thought, but it was clear to them that although he had proved his right he was not taking advantage of it. He endured all the hardships that had come to him at Corinth; he worked with his own hands at one time to support himself; he had waited until the brethren from Macedonia arrived with support. Surely he knew how to be abased, and how also to abound: in everything and in all things he had learned the secret both to be filled and to be in want (Php. 4:12).
that we cause no hindrance to the gospel of Christ.Under no circumstances was Paul going to let personal needs hinder his dedication to Christ and his determination to preach the word of the cross.
Lack of adequate support for the ministry has often hindered the progress of the gospel of Christ. Those who argue that Paul recommended tentmaking as a proper way to support the ministry fail to see the underlying reason for his attitude toward receiving support from the Corinthians. No minister, Paul is particular, can do his best in presenting the gospel if he has to give too much time to the task of making a living, or, as it often happens, to living on what he makes. On the other hand, no man should enter the ministry as a means of gaining a livelihood. When churches awake to their opportunities and privileges, the minister and the missionary will be more adequately supported.
they that minister about sacred things.Lest anyone should misunderstand what Paul had just said, he adds two more arguments to support his position that the gospel minister has a right to be supported by his work. First, those who ministered about sacred things and those who waited upon the altar ate of the things of the temple and had their portion with the altar. He had pointed out that the principle of support from work was well known in ordinary human experience and that it was also supported by Scripture. Now he turns to sacred things to indicate that the same thing is true in that area also. Second, he calls attention to the fact that the Lord had ordained that they that proclaim the gospel should live of the gospel.
The law on this point, so far as the Jewish temple is concerned, is found in a number of places (Lev. 6:16; Lev. 6:26; Lev. 7:31-38; Num. 18:8). It was sadly abused by some as in the case of the sons of Eli (1Sa. 2:12-17; 1Sa. 2:27-36). The priests were accustomed to share in the meats that the people offered as sacrifices. While the meat was boiling, they would take a three-pronged fork and thrust it into the meat, taking for their portion all that clung to the fork. But these young men, Hophni and Phinehas, treated the offering of the Lord with contempt and demanded that they be given raw meat to roast before any of it was offered to the Lord. They greedily looked upon the sacrifices of the people and demanded the choicest parts for themselves. It is barely possible that some ministers and missionaries today with extravagant tastes have hindered the cause of the gospel by demanding more for themselves than they have any right to receive or than people are able to supply. But this was the exception in Old Testament times and today also if it does exist.
Even so did the Lord ordain.God gave orders that the priests of the temple should be supported; so also did Jesus ordain that the gospel minister should be supported. These are the words of the Lord as reported by Matthew and Luke: The laborer is worthy of his food (Mat. 10:10); And in that same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire (Luk. 10:7). Paul has an additional word to say on the subject: Let elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. For the Scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire (1Ti. 5:17-18).
There is no reference to the tithe in this passage unless it be assumed that the offerings were a part of the tithe. Even if such were the case, it cannot be used as a valid argument for or against tithing today.
Some argue from the fact that Abraham gave a tenth of the chief spoils to Melchizedek and through him even Levi paid tithesthat the Christian is under obligation by the law of the tithe to give a tenth of his income to the church. The only valid conclusion that can be drawn from this incident is that Christ, the high priest after the order of Melchizedek, is superior to the Levitical priests.
It is a well known fact that the Jews did greatly abuse the matter of tithing. Malachi said, And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of Jehovah is contemptible. And when ye offer the blind for sacrifice, it is no evil! Present it now unto thy governor; will he be pleased (Mal. 1:6-8)? The prophets challenge is: Try to pay your taxes with the things you bring to the Lord and see if your government will accept them.
But the fact that some abused their privilege in making an offering to the Lord does not prove that the Christian is by law obligated to pay a tithe to the church. What then is the basis of giving for the support of the gospel? (1) Proportionate giving, as he may prosper (1Co. 16:2); (2) Not commandment but love (2Co. 8:8); (3) Readiness, for if the readiness is there, it is acceptable according as a man hath and not according as he hath not (2Co. 8:12); (4) equality (2Co. 8:14); (5) Willing gift, not of necessity (2Co. 9:5; 2Co. 9:7); (6) As each hath purposed in his heart (2Co. 9:7; (7) A cheerful gift, for God loveth a cheerful giver (2Co. 9:7).
Tithing is a good basis for a Christian to adopt as a beginning point, but it cannot be argued from Scripture that it is an eternal principle of giving. The only point being made here is that tithing is not a requirement of the New Testament, but this should not be used as an excuse for not giving. There is certainly nothing against adopting the principle of the tithe if one should care to do so, but love for Christ should lead one to do far more than he would as a matter of law. It is my conviction that love for the Lord and the privilege of participating in the spread of the gospel will bring more money into the church than all the arguments for tithing as a law of giving.
And I write not.So strong had been the argument for the support of the gospel minister that the apostle felt the need to state again that he did not use this right and that he was not writing to give the impression that he wanted to use it now. Far from it!
good for me rather to die.The apostles deep feeling on this issue is seen in the structure of the sentence. He says, I would rather die than, but the alternative is not stated even though it is clearly impliedthan have such a thing happen in my case and destroy my boasting in preaching the gospel without charge. He seemed to be in a hurry to add, No one shall make my boasting void. This boasting was his reward, that is, boasting in the fact that he could preach the gospel without charge.
necessity is laid upon me.He could not boast that he was preaching the gospel. Unseemly vanity is sometimes seen in preachers and missionaries who boast of their sacrifice in preaching the gospel. But Paul considered that he was under obligation to Greeks and to Barbarians, both to the wise and to the foolish to share the gospel with them. The very possession of the gospel makes us debtors to those who do not know of the redeeming love of Christ.
Paul was compelled to preach the gospel of Christ. He said, Woe is unto me if I preach not the gospel. Christ had commissioned him (Act. 26:16-18); the Holy Spirit had given orders for the church at Antioch to set him aside for the task (Act. 13:1-3). Therefore, he was under obligation to preach the word of the cross, for he was like the household slave who was under obligation to care for his masters affairs (Luk. 17:10; 1Co. 4:1-2).
But there was a place for him to exercise his freedom in the matter: he could preach the gospel without charge. This was his reward, and he would not allow anyone to take it from him.
Fuente: College Press Bible Study Textbook Series
(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 thingsi.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 Christs gospel by giving enemies any even apparent reason for attributing our zeal to unworthy motives.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If others partake of this right over you, do we not 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.’
Indeed there are others whom they acknowledge do have the right to receive from them, and does not Paul then have an even better right as the one who originally brought them the message of salvation? And yet he and his fellow-workers do not claim that right. Rather he and his fellow-workers pay their own way totally, and bear all expenses, so that they might not be a hindrance to the Gospel of Christ by being open to the accusation of greed and lazy living and professionalism (see Act 18:2-3). He will do anything and go without anything if it means that there is no hindrance to the Gospel as a result.
Paul was not averse to receiving support from those who would not misunderstand it. He reminds the Corinthians later that he was able to continue his ministry among them unhindered as a result of a gift from Macedonia (2Co 11:9). But he would never accept such support from Corinth because he knew how ultra-critical some of them were, always eager to seize any excuse to criticise him, and because he knew that their own greed made them sensitive to what they saw as ‘greed’ in others. Nevertheless he asserts his rights both in order to demonstrate that he is a true Apostle, and also because from them he wishes to bring home the lesson of being willing to do without one’s rights for the sake of others.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 9:12. Partakers of this power It may be proper just to observe, that Mat 10:1. Joh 17:2 and many other places prove, that may properly be rendered a power over you. The Corinthians, considering the low rate at which Socrates taught, might have been induced to think that St. Paul was not wholly disinterested in his mission, if hehad claimed a maintenance for his instruction; and this very suspicion might have been prejudicial to the Gospel in those parts. From the conduct of the Apostle here, and the other Apostles in other places, particularly among the Macedonian churches, we may conclude, that he might see some circumstances which determined him to decline accepting any subsistence from the Corinthians while he resided among them. See Locke, Doddridge, and Pyle.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 9:12 . Confirmation from the example of others.
] 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.
.] the authority over you [1439] , i.e. according to the context: the right to claim their support from you. 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: , which is actually the reading of 2. 52, and to which Rckert and Neander too are inclined; or that of Cappellus and Locke: ) are quite superfluous.
The second is opposed to the . Comp Hom. Il. i. 26 f.; Plato, Sympos . p. 211 E, and often elsewhere.
] potius , we the founders of your church.
] 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 .
. . . [1444] ] For how easily, supposing the apostle’s 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 , comp Dion. Hal. de comp verb. p. 157. 15.
[1439] Observe the emphasis conveyed by putting the 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] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] does not necessarily point at the false teachers; others may have exercised this power.
is the objective genitive: power over you , see reff.
The second is not in apposition with the first, but in opposition to the idea implied in . . . Meyer compares Hom. Il. . 24 f., , .
] 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, . , and (xi. 25, Wetst. but?) of a besieged fort, , . So also sch. Sept. c. Theb. 216, . These last usages are very near akin to this of our text, We endure all things : viz. labour, privations, hardships. The (hindrances so Diod. Sic. i. 32, speaks of the Nile as being ) would arise from his being charged with covetousness and self-seeking, which his independence of them would entirely prevent.
Fuente: Henry Alford’s Greek Testament
have not used = did not use. Greek. chraomai. See Act 27:3.
suffer = bear. Greek. stego, to cover. Elsewhere, 1Co 13:7. 1Th 3:1, 1Th 3:5 (forbear).
lest, &c. = in order that (Greek. hina) we might not (Greek. me. App-105).
hinder. Literally give any hindrance. Greek. engkope. Only here. Compare Act 24:4.
gospel. App-140.
Christ = the Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] does not necessarily point at the false teachers; others may have exercised this power.
is the objective genitive: power over you,-see reff.
The second is not in apposition with the first, but in opposition to the idea implied in . . . Meyer compares Hom. Il. . 24 f., , .
] 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, . ,-and (xi. 25, Wetst. but?) of a besieged fort, , . So also sch. Sept. c. Theb. 216, . These last usages are very near akin to this of our text,-We endure all things: viz. labour, privations, hardships. The (hindrances-so Diod. Sic. i. 32, speaks of the Nile as being ) would arise from his being charged with covetousness and self-seeking, which his independence of them would entirely prevent.
Fuente: The Greek Testament
1Co 9:12. , others) true apostles, 1Co 9:5 : or false ones, 2Co 11:20.-) over you.-, rather) on account of our greater labour.- ) The repetition gives force to the meaning; this power [such a power as this].-) 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, , 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.]- , 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.
Fuente: Gnomon of the New Testament
1Co 9:12
1Co 9:12
If others partake of this right over you, do not we yet more?-These opponents of Paul had received support from them. Certainly if any one had the right to receive their support, Paul, who had labored to support himself and suffered to plan and build up the church in its weakness, was entitled to it.
Nevertheless we did not use this right;-He had not demanded this of them, preferring to hold himself above suspicion as to his motives. It is common even yet that an earnest, faithful worker denies himself, plants the truth through selfdenial, builds up a church, and then the church wishes a popular man to entertain them, and they forget the self-sacrificing father, wound his feelings, and support in abundance a popular young man, who perverts the truth their father in the gospel taught. Pauls rebuke here applies to all such churches; but the men who allow themselves to be so used ought to be regarded as unworthy of countenance or support. Many young men ought to drink into Pauls spirit-that he would not build on another mans foundation-and seek destitute fields in which they can plant vineyards and live of their own planting, drink the milk of the flock they themselves have watered and cared for.
but we bear all things, that we may cause no hindrance to the gospel of Christ.-While Paul had the right to this support, he refused to accept it lest he should be suspected of seeking gain. He preferred to suffer and labor with his own hands, lest the gospel should be hindered by such suspicions against his character. [From this we should learn that our right to anything is of itself no sufficient reason for claiming it. We are bound by our relation to Christ to consider whether we shall most advance his cause by claiming or waiving our rights.]
Fuente: Old and New Testaments Restoration Commentary
others: 2Co 11:20
are not: 1Co 9:2, 1Co 4:14, 1Co 4:15
Nevertheless: 1Co 9:15, 1Co 9:18, Act 20:31-34, 2Co 11:7-10, 2Co 12:13, 2Co 12:14, 1Th 2:6-9, 2Th 3:8, 2Th 3:9
but: 1Co 4:11, 1Co 4:12, 1Co 6:7
hinder: Gen 24:56, Neh 4:8, Luk 11:52, Rom 15:22, 2Co 11:12
Reciprocal: Num 3:51 – Moses 2Ki 5:26 – Is it a time Neh 4:17 – with one Neh 5:10 – I likewise Act 20:33 – General Act 20:35 – how that Rom 1:16 – the gospel 1Co 6:12 – are not 1Co 8:13 – if meat 1Co 9:23 – for 2Co 6:3 – General 2Co 12:19 – but Phi 4:17 – because 3Jo 1:7 – taking
Fuente: The Treasury of Scripture Knowledge
1Co 9:12. Having shown his full right to the temporal support of the Corinthians, Paul informs them it is not his intention to require it.
Fuente: Combined Bible Commentary
1Co 9:12. . . . Nevertheless we did not use this right. . . that we may cause no hindrance to the gospel of Christto cut off the pretext of mercenary motives, slanderously insinuated against him by opponents.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 has been variously understood. Some have given the word the meaning of , 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 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 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 : our right over you. Rckert was disposed to accept this correction. But it is not necessary, and 1Co 11:10 shows with what liberty Paul uses this term .
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 , 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 (mutilation, cutting off) and (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 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.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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.
Fuente: William Godbey’s Commentary on the New Testament
9:12 {8} If others be partakers of [this] {k} 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.
(8) Another argument of great force: others are nourished among you, therefore it was lawful for me, indeed rather for me than any other. And yet I refused it, and had rather still suffer any inconvenience, than the Gospel of Christ should be hindered.
(k) The word signifies right and interest, by which he shows us that the ministers of the word must by right and duty be supported by the Church.
Fuente: Geneva Bible Notes
Fourth, the precedent of the practice of other Christian leaders supported Paul’s point. As the planter of the Corinthian church Paul had a right to the support of the Corinthians more than any of their other ministers did. Yet he did not insist on his right. He chose rather to support himself so his work of establishing the church might not suffer from criticism that he was serving for the material benefits he derived from his converts.