Paul used the series of rhetorical questions that begins here to force the Corinthians to recognize-they should already have known-that he possessed full apostolic rights. In view of the other rights that follow, Paul"s reference to eating and drinking here probably means to eat and drink at the expense of others. It means to accept financial support in his ministry. [source][source][source]
Context Summary
1 Corinthians 9:1-15 - Rights And Their Surrender
Paul's claim to an equality with Peter and the other Apostles was violently disputed by his enemies at Corinth, because in several matters he differed from them. Unlike Peter, he had no wife to support, and he worked for his livelihood, instead of being supported by the churches. In this chapter he strongly asserts his rights in this particular; but he is equally strong in saying that he had refused to avail himself of his right, that he might influence a wider circle of men. He was a soldier, a vineyard-keeper, a shepherd, and could claim his maintenance. But he desired to be free from the slightest imputation of self-seeking. He knew that jealous critics were watching his every action and seeking to weigh his secret motives. These were the very men he desired to win, and for their sakes he voluntarily surrendered his undoubted rights.
What a lesson for all of us and especially for those who are called to be ministers of Christ's gospel! We must be above suspicion. If we do or permit anything that might prove a hindrance to the acceptance of Christ by others, we must forego it, though reasonable in itself, that we may win them to our Savior. [source]
Chapter Summary: 1 Corinthians 9
1He shows his liberty; 7and that the minister ought to receive a living by the Gospel; 15yet that himself has of his own accord abstained, 18to be neither chargeable unto them, 22nor offensive unto any, in matters indifferent 24Our life is like unto a race
Greek Commentary for 1 Corinthians 9:4
Have we no right? [Μη ουκ εχομεν εχουσιαν] Literary plural here though singular in 1 Corinthians 9:1. The μη mē in this double negative expects the answer “No” while ουκ ouk goes with the verb εχομεν echomen “Do we fail to have the right?” Cf. Romans 10:18. (Robertson, Grammar, p. 1173). [source]
Eat - drink [] At the expense of the churches. Compare Luke 10:7. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:4
1 Corinthians 11:22What? Have ye not houses? [Μη γαρ οικιας ουκ εχετε] (Μη γαρ οικιας ουκ εχετε Mē gar oikias ouk echete̱) The double negative (μηουκ mē̇̇ouk) in the single question is like the idiom in 1 Corinthians 9:4. which see. Μη Mē expects a negative answer while ουκ ouk negatives the verb εχετε echete “For do you fail to have houses?” Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, καταπρονειτε kataphroneite) of the church of God. [source]
1 Thessalonians 1:2We give thanks [εὐχαριστοῦμεν] According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1,1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4,1 Corinthians 9:5,1 Corinthians 9:25,1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER-
-DIVIDER-
On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
Greek Commentary for 1 Corinthians 9:4
Literary plural here though singular in 1 Corinthians 9:1. The μη mē in this double negative expects the answer “No” while ουκ ouk goes with the verb εχομεν echomen “Do we fail to have the right?” Cf. Romans 10:18. (Robertson, Grammar, p. 1173). [source]
At the expense of the churches. Compare Luke 10:7. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:4
(Μη γαρ οικιας ουκ εχετε Mē gar oikias ouk echete̱) The double negative (μηουκ mē̇̇ouk) in the single question is like the idiom in 1 Corinthians 9:4. which see. Μη Mē expects a negative answer while ουκ ouk negatives the verb εχετε echete “For do you fail to have houses?” Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, καταπρονειτε kataphroneite) of the church of God. [source]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER- -DIVIDER- On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
Paul is sensitive on his right to receive adequate support (1 Thessalonians 2:6; 1 Corinthians 9:4 where he uses the same word εχουσιαν exousian in the long defence of this right, 1 Corinthians 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2 Corinthians 11:7-11; Philemon 4:15.). Paul uses ουχ οτι ouch hoti elsewhere to avoid misunderstanding (2 Corinthians 1:24; 2 Corinthians 3:5; Philemon 4:17). [source]