1 Corinthians 9:3 - Meaning and Application

After he has defended his authority as an apostle, Paul goes on to claim the rights that belong to his office, especially the right to be supported by it.

He begins by stating those rights in 1 Corinthians 9:3-6. His answer to those who examine him, that is, who question his authority or ask why he acts as he does, is this: “Have we not the right to eat and drink” (1 Corinthians 9:4), meaning a right to be maintained? “Do we not have the right to take along a believing wife, as do the other apostles, the Lord’s brothers, and Cephas,” that is, Peter, “and to have her supported too?” Paul was unmarried at that time, but he had the right to marry whenever he chose and to bring his wife with him. Then the churches would owe support to her as well as to him. Perhaps Barnabas, like the other apostles, had a wife and traveled with her.

The phrase “a believing wife” makes this plain. It would have been completely wrong for the apostles to travel around with women unless they were their wives. The wording also suggests authority and care, something one could have over a wife or a servant, but not over unrelated women. Since Paul and the other apostles worked for their bread, they were not likely in a position to have servants travel with them. And it would have caused suspicion for them to carry women with them, especially women to whom they were not married. The apostles would never have given any such cause for scandal.

So Paul clearly says that he had the right to marry, just like the other apostles, and to ask the churches to support his wife, and even children if he had any, without needing to work with his own hands to earn their living. In short, he claims a right to support from the churches for himself and his household. That was due to him, and something he could rightly ask for.

He then proves his claim with several arguments. First, he appeals to common human practice and common sense. People who give themselves to any line of work expect to live from it. Soldiers expect pay for their service. Farmers and shepherds expect to earn a living from their labor. If someone plants a vineyard and tends it, he expects fruit from it. If someone cares for a flock, he expects milk and wool from it. “Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not drink the milk of the flock?” (1 Corinthians 9:7-9). It is natural and reasonable for ministers to expect a living from their work.

Second, Paul argues from the Jewish law. “Do I say this merely on human authority? Does not the Law say the same?” (1 Corinthians 9:8). This is not just a common custom. It also fits the old law. God had commanded that an ox should not be muzzled while it was treading out grain, so it could eat while it worked. This law was not mainly given because God was especially concerned about oxen. It was given to teach people that those who labor for our good should be given proper encouragement, and that workers should enjoy some of the fruit of their labor. “The plowman should plow in hope, and the thresher in hope of sharing the crop” (1 Corinthians 9:10). The law speaks about oxen for our sake. Those who labor to do good to our souls should not be muzzled either, but should have food provided for them.

Third, he argues from fairness. “If we have sown spiritual things among you, is it too much if we reap material things from you?” What Paul and the other ministers had given was far greater than what they asked in return. They had taught the Corinthians the way to eternal life and worked hard to help them gain it. So it was surely not too much to expect support for their earthly lives. They had brought the Corinthians great spiritual blessing. Should they not receive at least enough material support to live? Those who receive spiritual help through the ministry of the word should not grudge support to those who do that work.

Fourth, Paul appeals to the Corinthians’ own practice. “If others share this right over you, should we not have it all the more?” They were willing to support other teachers and admit that their claim was fair. But who had a better claim than Paul on the Corinthian church? Who had shown clearer proof of being sent as an apostle? Who had labored more for their good? Ministers should be valued and supported according to their worth.

Still, Paul says, “We have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.” He did not press his right. Instead, he accepted hardship so that nothing would hinder the gospel. He gave up his right so it would not block his work, yet he still stated that right so his self-denial would not harm the ministry. The one who gives up his own rights for the sake of others is often the one who can most effectively defend the rights of others. In this case, Paul is clearly guided by justice, not by selfish interest.

Fifth, he argues from the old Jewish system. “Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in what is offered on the altar?” (1 Corinthians 9:13). If the Jewish priests were supported from the holy offerings, then Christ’s ministers should also be supported from their ministry. The reason is just as strong for them.

Paul says this is also the Lord’s own rule: “In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:14). Christ appointed that people should support their minister. At the same time, not every minister is bound to demand or accept that support. Like Paul, he may give up that right without sin. But those who refuse or withhold it go against Christ’s command. Those who preach the gospel have a right to live by the gospel, and those who benefit from that ministry fail in their duty to Christ and to the minister if they do not provide for his support.