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PARALLEL BIBLE - 1 Corinthians 9:12


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King James Bible - 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.

World English Bible

If others partake of this right over you, don't we yet more? Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ.

Douay-Rheims - 1 Corinthians 9:12

If 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.

Webster's Bible Translation

If others are 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.

Greek Textus Receptus


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Treasury of Scriptural Knowledge

VERSE (12) - 2Co 11:20

SEV Biblia, Chapter 9:12

Si otros tienen en vosotros esta potestad, ¿por qu no nosotros? Mas no usamos de esta potestad; antes lo sufrimos todo, para no dar alguna interrupcin al curso del Evangelio del Cristo.

Clarke's Bible Commentary - 1 Corinthians 9:12

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.

John Gill's Bible Commentary

Ver. 12. If others are partakers of this power over you , etc.] 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. Ver. 13. Do ye not know, that they which minister about holy things , etc.] Not the priests in the temples of the Heathen deities, as the Ethiopic version suggests; but the priests in the temple at Jerusalem, who were employed in slaying the sacrifices, taking off their skins, cutting them into pieces, laying them in order with the wood upon the altar, and burning them, with other services they there performed, which were well known to the Corinthians, many of this church being Jews: live of the things of the temple ; the tithes and firstfruits, and other oblations, and presents in money or goods, thither brought; nor had they any other way of living and supporting their families; for the priests and Levites had no inheritance among the children of Israel, and therefore provision was made for them in this way: and they which wait at the altar are partakers with the altar ; some read it, who sit at the altar; but none might sit in the temple but a king of the house of David f157 ; the priests and Levites always stood in their ministry, some doing one thing, and some another; some slew the sacrifice, others sprinkled the blood; some took away the ashes, others laid the wood, others brought up the parts of the sacrifice when slain, skinned, and cut asunder, and laid them on the altar f158 , and these partook with the altar; some parts the altar devoured, being consumed by fire upon it; but then there were other pieces which by law were reserved for the priests, and upon which they and their families lived: hence the distinction of jbzm tlyka , the food of the altar, and da tlyka , the food of man f159 ; and therefore as it was but just and equitable that persons so employed should be maintained out of the revenues of the temple and altar, it is but right that Gospel ministers should be provided for with a suitable maintenance.

Matthew Henry Commentary

Verses 1-14 - It is not new for a minister to meet with unkind returns for good-wil to a people, and diligent and successful services among them. To the cavils of some, the apostle answers, so as to set forth himself as a example of self-denial, for the good of others. He had a right to marr as well as other apostles, and to claim what was needful for his wife and his children if he had any, from the churches, without labourin with his own hands to get it. Those who seek to do our souls good should have food provided for them. But he renounced his right, rathe than hinder his success by claiming it. It is the people's duty to maintain their minister. He may wave his right, as Paul did; but thos transgress a precept of Christ, who deny or withhold due support.

Greek Textus Receptus


ει 1487 COND αλλοι 243 A-NPM της 3588 T-GSF εξουσιας 1849 N-GSF υμων 5216 P-2GP μετεχουσιν 3348 5719 V-PAI-3P ου 3756 PRT-N μαλλον 3123 ADV ημεις 2249 P-1NP αλλ 235 CONJ ουκ 3756 PRT-N εχρησαμεθα 5530 5662 V-ADI-1P τη 3588 T-DSF εξουσια 1849 N-DSF ταυτη 3778 D-DSF αλλα 235 CONJ παντα 3956 A-APN στεγομεν 4722 5719 V-PAI-1P ινα 2443 CONJ μη 3361 PRT-N εγκοπην 1464 N-ASF τινα 5100 X-ASF δωμεν 1325 5632 V-2AAS-1P τω 3588 T-DSN ευαγγελιω 2098 N-DSN του 3588 T-GSM χριστου 5547 N-GSM

Vincent's NT Word Studies

12. Power (exousiav). Rev., correctly, right. The right to claim maintenance.

Suffer (stegomen). Rev., bear. The primary meaning is to cover. So some render ch. xiii. 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 (stegwn) the sea" ("Suppliants," 126). "The tower keeps off (apostegei) the multitude of the enemy" ("Seven against Thebes," 220). And so, to bear up against, endure. Compare 1 Thessalonians iii. 1, 5. 103 Hinder (egkophn dwmen). 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 Acts xxiv. 4; Rom. xv. 22; Gal. v. 7; 1 Thess. ii. 18; 1 Pet. iii. 7. Compare the Latin intercidere to divide, inter-rupt.

Robertson's NT Word Studies

9:12 {Over you} (humwn). Objective genitive after exousian. {Do not we yet more?} (ou mallon hemeis;). Because of Paul's peculiar relation to that church as founder and apostle. {But we bear all things} (alla panta stegomen). Old verb to cover (stege, roof) and so to cover up, to conceal, to endure (#1Co 13:7 of love). Paul deliberately declined to use (usual instrumental case with craomai) his right to pay in Corinth. {That we may cause no hindrance} (hina me tina enkopen dwmen). Late word enkope, a cutting in (cf. _radio_ or telephone) or hindrance from enkoptw, to cut in, rare word (like ekkop) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" (twi euaggeliwi tou cristou, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

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