3 Mine answer to them that do examine me is this, 4 Have we not power to eat and to drink? 5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power to forbear working? 7 Who 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? 8 Say I these things as a man? or saith not the law the same also? 9 For 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? 10 Or 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. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 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. 13 Do 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? 14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel. (1 Corinthians 9:3-14 KJV)
Paul Surrenders His Rights
Having asserted his apostolic authority, Paul proceeds to claim the rights belonging to his office, especially the right to be supported by it.
“My answer to those who question me,” he says, “is this: Have we not the right to eat and drink, or to receive our livelihood from the gospel? Have we not the right to take along a believing wife, as do the other apostles, the brothers of the Lord, and Cephas?” (1 Corinthians 9:3–5). Though Paul was single, he had the right to marry and to expect that both he and his wife would be supported by the churches. The phrase “a sister, a wife” clearly refers to a Christian wife, for it would have been improper for the apostles to travel with unrelated women. Therefore, Paul asserts that he had as much right to marry and be supported as the other apostles did. “Or is it only Barnabas and I who have no right to refrain from working?” (1 Corinthians 9:6). In short, he claims that both he and his coworkers had the right to be maintained by the churches for their ministry.
He then proves this claim by several arguments.
First, he appeals to common sense and human practice: “Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its fruit? Or who tends a flock and does not drink the milk of the flock?” (1 Corinthians 9:7). Those who give themselves fully to any work expect to live from it. Soldiers are paid for their service; farmers eat of the crops they grow; shepherds benefit from their flocks. Likewise, it is natural and reasonable that ministers should receive a living from their labor in the gospel.
Next, he refers to the law of Moses: “Do I speak these things as a mere man? Does not the law say the same also? For it is written in the law of Moses, ‘You shall not muzzle an ox while it treads out the grain’” (1 Corinthians 9:8–9; Deuteronomy 25:4). This law was not given only for God’s concern for oxen, but to teach that those who labor for the good of others should be sustained by their labor. “He who plows should plow in hope, and he who threshes in hope should partake of his hope” (1 Corinthians 9:10). In the same way, those who labor for our souls should not have their mouths muzzled, but should be provided for.
He then argues from equity: “If we have sown spiritual things for you, is it a great thing if we reap your material things?” (1 Corinthians 9:11). What they gave the Corinthians—spiritual life and salvation—was far greater than what they might receive in return—material support. Those who receive spiritual blessings from the ministry of the word should not begrudge supporting those who labor for their benefit. To receive great good and withhold small returns is ungrateful and unjust.
He also appeals to the Corinthians’ own practice: “If others share this rightful claim on you, do not we even more?” (1 Corinthians 9:12). They supported others who ministered to them, yet Paul, who had labored most among them and given the clearest proof of his apostleship, had a greater claim to their support. “Nevertheless,” he says, “we have not used this right, but we endure all things lest we hinder the gospel of Christ.” Though he had a right to maintenance, he freely gave it up to avoid any obstacle to the progress of the gospel. He asserts his right to show that his refusal was not due to weakness but to self-denial. Those who are most generous in surrendering their own rights are often the strongest advocates for justice toward others.
Finally, he argues from the precedent of the Old Testament priesthood: “Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar?” (1 Corinthians 9:13). If the priests under the law were maintained by the temple offerings, how much more should ministers of the gospel be maintained by their ministry? Paul concludes, “Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:14). It is the people’s duty, by Christ’s command, to provide for their ministers. Though a minister may, like Paul, voluntarily decline such support, those who withhold it fail in their duty both to Christ and to His servants.