I Corinthians 9:3-14 · Bible study
1 Corinthians 9:3-14 Commentary: Rights Surrendered for the Gospel
Greek · 11 what the commentators say
Meaning in one sentence
Paul defends his apostolic rights to support and marriage, then explains why he gave them up to avoid hindering the gospel.
Research Summary
- Meaning: Paul defends his apostolic rights to support, marriage, and freedom from secular work, then explains his voluntary renunciation to avoid hindering the gospel.
- Key words: apologia (defense, v.3); exousia (right/authority, vv.4-6,12); stegomen (we bear/endure, v.12); dietaxen (ordained/prescribed, v.14).
- Main debate: Does 'my defense … is this' (v.3) point backward to v.2 or forward to vv.4-14? Most read it forward; a few (JFB) read it backward.
- Theological theme: Gospel workers have a God-given right to material support, but love may call them to surrender that right for the gospel’s advance.
- Best use: Biblical grounding for supporting ministry workers while honoring those who, like Paul, choose tent-making for missional reasons.
Translation Comparison
BSB Berean Standard Bible 2020
3This is my defense to those who scrutinize me:
4Have we no right to food and to drink?
5Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas?
6Or are Barnabas and I the only apostles who must work for a living?
7Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk?
8Do I say this from a human perspective? Doesn’t the Law say the same thing?
9For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned?
10Isn’t He actually speaking on our behalf? Indeed, this was written for us, because when the plowman plows and the thresher threshes, they should also expect to share in the harvest.
11If we have sown spiritual seed among you, is it too much for us to reap a material harvest from you?
12If others have this right to your support, shouldn’t we have it all the more? But we did not exercise this right. Instead, we put up with anything rather than hinder the gospel of Christ.
13Do you not know that those who work in the temple eat of its food, and those who serve at the altar partake of its offerings?
14In the same way, the Lord has prescribed that those who preach the gospel should receive their living from the gospel.
WEB World English Bible 2000
3My defense to those who examine me is this:
4Have we no right to eat and to drink?
5Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?
6Or have only Barnabas and I no right to not work?
7What soldier ever serves at his own expense? Who plants a vineyard, and doesn’t eat of its fruit? Or who feeds a flock, and doesn’t drink from the flock’s milk?
8Do I speak these things according to the ways of men? Or doesn’t the law also say the same thing?
9For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it for the oxen that God cares,
10or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope.
11If we sowed to you spiritual things, is it a great thing if we reap your fleshly things?
12If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ.
13Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?
14Even so the Lord ordained that those who proclaim the Good News should live from the Good News.
KJV King James Version 1769
3Mine answer to them that do examine me is this,
4Have we not power to eat and to drink?
5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
6Or I only and Barnabas, have not we power to forbear working?
7Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
8Say I these things as a man? or saith not the law the same also?
9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
12If 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.
13Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?
14Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
ASV American Standard Version 1901
3My defence to them that examine me is this.
4Have we no right to eat and to drink?
5Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?
6Or I only and Barnabas, have we not a right to forbear working?
7What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
8Do I speak these things after the manner of men? or saith not the law also the same?
9For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn. Is it for the oxen that God careth,
10or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thresh in hope of partaking.
11If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?
12If 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.
13Know 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?
14Even so did the Lord ordain that they that proclaim the gospel should live of the gospel.
YLT Young's Literal Translation 1898
3My defence to those who examine me in this;
4have we not authority to eat and to drink?
5have we not authority a sister--a wife--to lead about, as also the other apostles, and the brethren of the Lord, and Cephas?
6or only I and Barnabas, have we not authority--not to work?
7who doth serve as a soldier at his own charges at any time? who doth plant a vineyard, and of its fruit doth not eat? or who doth feed a flock, and of the milk of the flock doth not eat?
8According to man do I speak these things? or doth not also the law say these things?
9for in the law of Moses it hath been written, `thou shalt not muzzle an ox treading out corn;' for the oxen doth God care?
10or because of us by all means doth He say it ? yes, because of us it was written, because in hope ought the plower to plow, and he who is treading ought of his hope to partake in hope.
11If we to you the spiritual things did sow--great is it if we your fleshly things do reap?
12if others do partake of the authority over you--not we more? but we did not use this authority, but all things we bear, that we may give no hindrance to the good news of the Christ.
13Have ye not known that those working about the things of the temple--of the temple do eat, and those waiting at the altar--with the altar are partakers?
14so also did the Lord direct to those proclaiming the good news: of the good news to live.
Darby Darby Bible 1890
3My defence to those who examine me is this:
4Have we not a right to eat and to drink?
5have we not a right to take round a sister [as] wife, as also the other apostles, and the brethren of the Lord, and Cephas?
6Or I alone and Barnabas, have we not a right not to work?
7Who ever carries on war at his own charges? who plants a vineyard and does not eat of its fruit? or who herds a flock and does not eat of the milk of the flock?
8Do I speak these things as a man, or does not the law also say these things?
9For in the law of Moses it is written, Thou shalt not muzzle the ox that is treading out corn. Is God occupied about the oxen,
10or does he say [it] altogether for our sakes? For for our sakes it has been written, that the plougher should plough in hope, and he that treads out corn, in hope of partaking of [it].
11If we have sown to you spiritual things, [is it a] great [thing] if we shall reap your carnal things?
12If others partake of this right over you, should not rather we? But we have not used this right, but we bear all things, that we may put no hindrance in the way of the glad tidings of the Christ.
13Do ye not know that they who labour [at] sacred things eat of the [offerings offered in the] temple; they that attend at the altar partake with the altar?
14So also the Lord has ordained to those that announce the glad tidings to live of the glad tidings.
Douay-Rheims Douay-Rheims Bible 1899
3My defence with them that do examine me is this.
4Have not we power to eat and to drink?
5Have we not power to carry about a woman, a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?
6Or I only and Barnabas, have not we power to do this?
7Who serveth as a soldier, at any time, at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth the flock and eateth not of the milk of the flock?
8Speak I these things according to man? Or doth not the law also say; these things?
9For it is written in the law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
10Or doth he say this indeed for our sakes? For these things are written for our sakes: that he that plougheth, should plough in hope and he that thrasheth, in hope to receive fruit.
11If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?
12If others be partakers of this power over you, why not we rather? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ.
13Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar?
14So also the Lord ordained that they who preach the gospel should live by the gospel.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 9:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that in these verses Paul asserts the rights that belong to an apostle, material support (v.4, v.14), the freedom to take along a believing wife (v.5), and exemption from manual labor (v.6). The key Greek noun exousia (right/authority) anchors the argument, appearing four times (vv.4, 5, 6, 12). Paul grounds this right in three sources: common human practice (soldier, farmer, shepherd, v.7); the Law of Moses (the muzzled ox, v.9); and the command of the Lord Jesus (v.14, echoing Matthew 10:10 and Luke 10:7).
Yet the passage is not a demand. At its center is a powerful counter-move: 'Nevertheless we didn't use this right' (v.12). The verb stegomen (we bear, v.12) carries the sense of covering or enduring, Paul chose to absorb hardship rather than create an obstacle to the gospel. This self-limitation is the point that makes the passage enduring.
On the main interpretive question, does the phrase 'My defense … is this' point backward to v.2 or forward to vv.4-14?, most commentators (Barnes, Calvin, Cambridge Bible) take it as introducing the following rhetorical questions. Jamieson-Fausset-Brown read it as referring backward. In either case, the unit coheres around one conviction: the one who preaches the gospel has a right to live from it, but love may call for setting that right aside.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Paul had the right to material support, marriage, and freedom from secular work as an apostle, and he voluntarily gave up those rights to avoid hindering the gospel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Referent of 'my defense … is this' (v.3) | The phrase introduces a defense of Paul's apostleship and conduct. | Most (Barnes, Calvin, Cambridge) take it as pointing forward to the rights-claims in vv.4-14. Jamieson-Fausset-Brown argue it refers backward to v.2 (the Corinthians as the seal of his apostleship). |
| Was Paul married? | Paul argues he has the right to take a believing wife, as other apostles did. | Some infer from v.5 that Paul must have been married but did not travel with his wife; others (Calvin, Gill) think he was single and is simply claiming a right he never used. No commentator from the supplied data asserts he was actually married. |
| Does God care for oxen? (v.9) | The law about the ox applies ultimately to human workers; God does not lack concern for animals. | Luther and Estius (cited by Cambridge Bible) hold that God cares for all creatures, but Paul’s principle is that the human lesson takes priority. Some readers (e.g., animal-welfare advocates) emphasize that the text still affirms God’s care for animals. |
| Textual variant in v.10 | The verse teaches that those who work in hope should share in the harvest. | Clarke notes that many Greek manuscripts read 'he who threshes in hope of partaking' rather than 'partaker of his hope.' The difference does not change the main meaning but affects whether 'hope' is repeated. |
Historical & Cultural Context
Paul writes from Ephesus to a Corinthian church he founded. His apostolic authority had been challenged by traveling teachers who questioned his credentials (see 2 Corinthians 10, 13). The legal term apologia (defense) and the verb anakrinousin (to examine, used in forensic settings) suggest Paul pictures himself on trial.
Paul worked as a tentmaker in Corinth (Acts 18:3), a fact his opponents twisted: they argued that his refusal to accept support proved he was not a true apostle. To answer them, Paul first establishes that apostles certainly have the right to be supported. The three analogies in verse 7, soldier, vineyard planter, shepherd, are drawn from everyday life in the Roman world, and each expects an affirmative answer. The present tense of strateuetai (serves as a soldier) indicates customary practice, as Calvin notes.
The quotation from Deuteronomy 25:4 ('You shall not muzzle an ox while it treads out the grain') describes an ancient threshing method: sheaves were spread on a hard surface and cattle walked over them, loosening the grain. Paul applies the verse beyond its original context. Calvin and Luther both insist that God does indeed care for animals, but the principle, that a worker should benefit from his labor, applies even more to human workers. The clause 'altogether for our sakes' (v.10, pantōs) has been read as 'assuredly' (Vincent) or 'by all means' (Gill), strengthening the application to gospel workers.
The final argument (v.13) draws on temple practice: priests and Levites ate from the offerings and sacrifices (Numbers 18:8-20). Paul then caps the argument with a dominical command: 'the Lord ordained', likely quoting Jesus' instruction in the synoptic mission discourse.
Textual Notes
The supplied commentary mentions one textual variant in verse 10. Clarke notes that many Greek manuscripts read ho alōn ep' elpidi tou metechein ('he who threshes in hope of partaking') instead of the more familiar 'partaker of his hope.' The variant does not affect the core meaning, both readings affirm that the worker should share in the fruit of his labor. No other significant variants appear in the supplied sources. The remainder of the passage is textually stable.
Reception History
This passage has shaped Christian thinking about ministry support across traditions. It has been used in Reformation debates about clerical marriage (against mandatory celibacy) and in modern discussions of tent-making ministry. Wesley commended Paul's example of self-denial, while Calvin stressed that the right belongs to all preachers. Catholic, Orthodox, and Protestant churches all appeal to v.14 to support the principle that those who serve the gospel should receive their living from it, though practices vary widely. The verse also appears in official teaching documents about the financial stewardship of the church.
Preaching This Verse
Three-point outline
- The right of the gospel worker. Paul catalogs undeniable rights: food, drink, a wife, exemption from secular labor. Each analogy (soldier, farmer, shepherd) points to the principle that those who serve should be supported.
- The foundation of the right. Common sense, Moses’ law, temple practice, and Jesus’ own command all converge: the proclamation of good news deserves material support. This is not a mere human arrangement; God ordained it.
- The surrender of the right. Paul did not use his right. The verb stegomen (we bear/cover) suggests active endurance. He absorbed the cost to remove any barrier to the gospel.
Five-point outline
- Paul’s defense of his apostleship (v.3)
- The explicit rights of an apostle (vv.4-6)
- Common-sense arguments for pay (v.7)
- Scriptural and dominical arguments (vv.8-14)
- The deliberate non-use of rights for the gospel’s sake (v.12)
Illustration hooks
- The soldier’s rations. A deployed soldier does not buy his own food or ammunition; the nation supplies them. Paul’s first analogy lands because every hearer knows a soldier receives provisions. A congregation might consider what it means to ‘supply the rations’ for its pastors.
- The farmer who eats first. A vintner tasting the wine from his own vineyard, or a shepherd drinking milk from his flock, these are not luxury, they are the logic of labor. Paul’s point is not about greed; it is about a system that honours the worker.
- A self-funded missionary. Many congregations have seen a missionary work a secular job to avoid being a burden. This passage honours that choice while also affirming that the church has a responsibility to support gospel workers.
Questions your congregation is asking
- Should pastors be paid? (Paul says yes, and he gives five arguments to prove it.)
- If Paul worked for a living, why do we pay pastors today? (Paul’s choice was a voluntary exception, not a rule.)
- What does it mean to cause a hindrance to the gospel? (Paul’s renunciation models how love limits liberty for the sake of others.)
Leading a Discussion
This passage addresses competing pressures on churches today: the need to support ministry workers and the temptation to see that support as optional. Paul shows both the right and the wisdom of sometimes setting it aside. Use these questions to explore the text together.
Discussion questions
- What specific rights does Paul claim in verses 4-6? Why does he mention them now?
- In verse 7, Paul gives three analogies (soldier, vineyard planter, shepherd). What do they have in common? How does each one build the case for worker compensation?
- Paul moves from human reason to Scripture in verses 8-10. What is the significance of quoting a law about oxen? Why does he say the law was written 'for our sake'?
- In verse 12 Paul says, 'Nevertheless we did not use this right.' What reasons does he give? What does the Greek word stegomen (to bear, to cover) add to the meaning?
- How do the temple priests and Jesus’ command (vv.13-14) strengthen Paul’s argument? Are there other New Testament passages that support the idea of gospel workers being supported?
- If Paul had the right to payment and marriage, why did he choose not to use them? What does this teach about Christian freedom?
- What is one way your group or church could apply the principle of this passage? Consider both supporting workers and removing hindrances to the gospel.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Acts 22:1 | “Brothers and fathers, listen to the defense which I now make to you.” |
| Acts 25:16 | I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him. |
| I Corinthians 14:37 | If any man thinks himself to be a prophet or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord. |
| II Corinthians 10:7 | Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ’s, let him consider this again with himself, that even as he is Christ’s, so we also are Christ’s. |
| II Corinthians 10:8 | For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up and not for casting you down, I will not be ashamed, |
| II Corinthians 12:16 | Even so, I myself didn’t burden you. But you might say that being crafty, I caught you with deception. |
| II Corinthians 12:19 | Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying. |
| II Corinthians 13:3 | seeing that you seek a proof of Christ who speaks in me who is not weak, but is powerful in you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that Paul's reference to leading about a sister, a wife proves apostles had the right to marry, and he calls this a decisive argument against clergy celibacy. He cites early church testimony that apostles brought their wives as sisters for ministry, not for scandal. For Clarke, this right comes from their office and from Scripture itself.
Calvin's Commentaries Reformed 1564
Calvin stresses that Paul voluntarily gave up his legitimate right to support from the Corinthians, not because he lacked authority but to remove any obstacle to the gospel. This self-denial implicitly rebukes the Corinthians' ingratitude and shows ministers must prioritize the gospel's progress over personal entitlement.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge note highlights Paul's use of legal language as if he were on trial before his accusers. Paul asserts his right to the same support and privileges as other apostles, including a believing wife, grounding these claims in both human custom and divine law.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights Paul's emphasis on his undisputed rights as an apostle—including support and marriage—which he freely surrendered to avoid hindering the gospel. The commentator also insists that the Old Testament law about the ox treading grain ultimately applies to human ministers, not just animals, supporting the principle that laborers deserve their upkeep.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Paul first establishes his right as an apostle to receive material support from the church, drawing on arguments from common practice, the Old Testament law, and the principle that those who sow spiritual things may reap material ones. Yet Paul then makes clear he did not use this right.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that Paul had every right to bring a believing wife, receive support, and avoid manual labor, just like the other apostles. Paul freely gave up these rights to prevent any criticism of the gospel. The Old Testament law about oxen treading grain shows God cares for workers, not just animals.