The Meaning of 1 Corinthians 9:5 Explained

1 Corinthians 9:5

KJV: 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?

YLT: have we not authority a sister -- a wife -- to lead about, as also the other apostles, and the brethren of the Lord, and Cephas?

Darby: have we not a right to take round a sister as wife, as also the other apostles, and the brethren of the Lord, and Cephas?

ASV: Have 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?

KJV Reverse Interlinear

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? 

What does 1 Corinthians 9:5 Mean?

Study Notes

sister
a wife who is a sister.

Verse Meaning

Evidently it was customary for the other apostles and the Lord"s physical brothers to take their wives with them when they traveled to minister. The churches they served covered the expenses of these women as well as those of their husbands. Paul may have mentioned Peter in particular because he had a strong following in Corinth ( 1 Corinthians 1:12). His references to the Lord"s brothers in this verse and to Barnabas in the next do not necessarily mean that these men had visited Corinth. Perhaps the Corinthians knew about their habits of ministering second-hand.

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

1  He shows his liberty;
7  and that the minister ought to receive a living by the Gospel;
15  yet that himself has of his own accord abstained,
18  to be neither chargeable unto them,
22  nor offensive unto any, in matters indifferent
24  Our life is like unto a race

Greek Commentary for 1 Corinthians 9:5

Have we no right? [Μη ουκ εχομεν εχουσιαν]
Same idiom. [source]
To lead about a wife that is a believer? [αδελπην γυναικα περιαγειν]
Old verb περιαγω — periagō intransitive in Acts 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher‘s wife and children. Plainly Paul has no wife at this time. And Cephas (και Κηπας — kai Kēphās). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
And Cephas [και Κηπας]
Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
A sister, a wife []
Wrong. Sister means a christian woman, a fellow-member of the Church, as Romans 16:1; 1 Corinthians 7:15; James 2:15. It is in apposition with wife: A wife that is a sister or believer. So Rev. Such an one has also the right, like her husband, to be maintained by the Church. Some of the fathers claimed that not a wife was meant, but a female attendant, serviens mantrona, who contributed to the maintenance of the apostles as certain women ministered to Christ. There is no foundation for this. It is contradicted by the example of Peter cited at the end of this verse; compare Matthew 8:14; and besides, the point of the argument is that these companions should be maintained. Such a practice, however, did grow up in the Church, but was abolished by the Council of Nicaea on account of its abuses. Stanley remarks that the fact of these women accompanying their husbands, may be explained by the necessity of females to gain access to and to baptize the female converts in Greece and in oriental countries; the same necessity which gave rise to the order of deaconesses. [source]

Reverse Greek Commentary Search for 1 Corinthians 9:5

Mark 1:29 The house of Simon and Andrew [την οικιαν Σιμωνος και Ανδρεου]
Peter was married and both he and Andrew lived together in “Peter‘s house” (Matthew 8:14) with Peter‘s wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1 Corinthians 9:5). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has “lay sick of a fever “ (κατεκειτο πυρεσσουσα — katekeito puressousa), lay prostrate burning with fever. Matthew puts it “stretched out (βεβλημενην — beblēmenēn) with a fever.” Luke has it “holden with a great fever” (ην συνεχομενη πυρετωι μεγαλωι — ēn sunechomenē puretōi megalōi), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene. [source]
Luke 4:38 Into the house of Simon [εις την οικιαν Σιμωνος]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος — penthera tou Simōnos). The word πεντερα — penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος — pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
John 1:42 A stone [Πέτρος]
See on Matthew 16:18. A detached mass of rock. Cephas is the Aramaic name, occurring 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 9:5; 1 Corinthians 15:5; Galatians 2:9. [source]
Acts 12:16 When they had opened [ανοιχαντες]
First aorist active participle of ανοιγω — anoigō or νυμι — ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν — exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι — existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 Beckoning with the hand [kataseisas tēi cheiri)]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 Unto James and the brethren [Iakōbōi kai tois adelphois)]
Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 To another place [eis heteron topon)]
Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Romans 10:18 Did they not hear? [μη ουκ ηκουσαν]
Rather, “Did they fail to hear?” (expecting the negative answer μη — mē while ουκ — ouk blends with the verb). See note on 1 Corinthians 9:5 for this construction. [source]
1 Corinthians 1:12 Now this I mean [λεγω δε τουτο]
Explanatory use of λεγω — legō Each has his party leader. Απολλω — Apollō is genitive of Απολλως — Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς — Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα — Cēphā is the genitive of Χηπας — Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος — Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
1 Corinthians 7:7 Even as I myself [ως και εμαυτον]
This clearly means that Paul was not then married and it is confirmed by 1 Corinthians 9:5. Whether he had been married and was now a widower turns on the interpretation of Acts 26:10 “I cast my vote.” If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide. His own gift from God (ιδιον χαρισμα εκ τεου — idion charisma ek theou). So each must decide for himself. See note on 1 Corinthians 1:7 for χαρισμα — charisma a late word from χαριζομαι — charizomai f0). [source]
1 Thessalonians 1:2 We 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]

1 Peter 5:13 She that is in Babylon, elect together with you [η εν αβυλωνι συνεκλεκτη]
Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about a.d. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether η συνεκλεκτη — hē suneklektē (found here alone), “the co-elect woman,” means Peter‘s wife (1 Corinthians 9:5) or the church in “Babylon.” The natural way to take it is for Peter‘s wife. Cf. εκλεκτηι κυριαι — eklektēi kuriāi in 2 John 1:1 (also verse 2 John 1:13). [source]

What do the individual words in 1 Corinthians 9:5 mean?

No not have we authority a sister a wife to take about as also the other apostles and brothers of the Lord Cephas
μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ ἀδελφοὶ τοῦ Κυρίου Κηφᾶς

μὴ  No 
Parse: Adverb
Root: μή 
Sense: no, not lest.
ἔχομεν  have  we 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
ἐξουσίαν  authority 
Parse: Noun, Accusative Feminine Singular
Root: ἐξουσία  
Sense: power of choice, liberty of doing as one pleases.
ἀδελφὴν  a  sister 
Parse: Noun, Accusative Feminine Singular
Root: ἀδελφή  
Sense: a full, own sister.
γυναῖκα  a  wife 
Parse: Noun, Accusative Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
περιάγειν  to  take  about 
Parse: Verb, Present Infinitive Active
Root: περιάγω  
Sense: to lead around, to lead about with one’s self.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
λοιποὶ  other 
Parse: Adjective, Nominative Masculine Plural
Root: λοιπός  
Sense: remaining, the rest.
ἀπόστολοι  apostles 
Parse: Noun, Nominative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
ἀδελφοὶ  brothers 
Parse: Noun, Nominative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Κηφᾶς  Cephas 
Parse: Noun, Nominative Masculine Singular
Root: Κηφᾶς  
Sense: another name for the apostle Peter.