The Corinthians had acknowledged the right of the other apostles to refrain from secular employment. Paul and Barnabas chose to work with their hands at times so their financial support would not burden their converts ( 1 Corinthians 4:12; 1 Thessalonians 2:9; 2 Thessalonians 3:7-9; Acts 20:34). Evidently the practice of Barnabas was well known. Paul had stooped to the demeaning work (in the Corinthians" eyes) of making tents while he ministered in Corinth ( Acts 18:3). Apparently some of the Corinthian Christians took Paul"s action as an indication that he did not think of himself as worthy of support because he was not equal with the other apostles. [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 9:6
Have we not a right to forbear working? [ουκ εχομεν εχουσιαν μη εργαζεσται] By η ē (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Acts 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Philemon 4:15). Here both negatives have their full force. Literally, Do we not have (ουκ εχομεν ouk echomen expecting the affirmative reply) the right not (μη mē negative of the infinitive εργαζεσται ergazesthai) to do manual labour (usual meaning of εργαζομαι ergazomai as in 1 Corinthians 4:12)?” There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent. [source]
Barnabas [] The only mention of Barnabas along with Paul since the quarrel, Acts 15:39. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:6
Acts 15:39So that they parted asunder from one another [ωστε] Actual result here stated by αποχωριζω hōste and the first aorist passive infinitive of αυτους apochōrizō old verb to sever, to separate, here only and Revelation 6:4 in the N.T. The accusative of general reference Second infinitival clause ωστε ekpleusai after τε hōste connected by συν παραλαβοντα te The same participle is used here minus εκπλευσαι sunεκπλεω paralabonta (second aorist active). Barnabas and Mark sailed out (ekpleusai from ekpleō) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in 1 Corinthians 9:6. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One‘s judgment may go with Paul, but one‘s heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1 Peter 5:13) and finally with Paul (Colossians 4:10; 2 Timothy 4:11). See my little book on John Mark (Making Good in the Ministry). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times. [source]
Galatians 2:14That they walked not uprightly [οτι ορτοποδουσιν] Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14I said unto Cephas before them all [ειπον τωι Κηπαι εμπροστεν παντων] Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14As do the Gentiles [ετνικως] Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 2:14To live as do the Jews [Ιουδαζειν] Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
What do the individual words in 1 Corinthians 9:6 mean?
Parse: Noun, Nominative Masculine Singular
Root: Βαρναβᾶς
Sense: the surname of Joses or Joseph, a Levite, a native of Cyprus He was a distinguished Christian teacher and companion and colleague of Paul.
Greek Commentary for 1 Corinthians 9:6
By η ē (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Acts 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Philemon 4:15). Here both negatives have their full force. Literally, Do we not have (ουκ εχομεν ouk echomen expecting the affirmative reply) the right not (μη mē negative of the infinitive εργαζεσται ergazesthai) to do manual labour (usual meaning of εργαζομαι ergazomai as in 1 Corinthians 4:12)?” There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent. [source]
The only mention of Barnabas along with Paul since the quarrel, Acts 15:39. [source]
For their own support. Ἑργάζεσθαι towork, is the regular word for manual labor. See Matthew 21:28; Acts 18:3. See on 3 John 1:5; and see on trade, Revelation 18:17. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:6
Actual result here stated by αποχωριζω hōste and the first aorist passive infinitive of αυτους apochōrizō old verb to sever, to separate, here only and Revelation 6:4 in the N.T. The accusative of general reference Second infinitival clause ωστε ekpleusai after τε hōste connected by συν παραλαβοντα te The same participle is used here minus εκπλευσαι sunεκπλεω paralabonta (second aorist active). Barnabas and Mark sailed out (ekpleusai from ekpleō) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in 1 Corinthians 9:6. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One‘s judgment may go with Paul, but one‘s heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1 Peter 5:13) and finally with Paul (Colossians 4:10; 2 Timothy 4:11). See my little book on John Mark (Making Good in the Ministry). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times. [source]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]