1 Corinthians 9 5

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?

1 Corinthians 9:5 nkjv

Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?

1 Corinthians 9:5 niv

Don't we have the right to take a believing wife along with us, as do the other apostles and the Lord's brothers and Cephas?

1 Corinthians 9:5 esv

Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?

1 Corinthians 9:5 nlt

Don't we have the right to bring a believing wife with us as the other apostles and the Lord's brothers do, and as Peter does?

1 Corinthians 9 verses

1 Corinthians 9 5 meaning

In 1 Corinthians 9:5, Paul asserts that he and Barnabas possess the right (exousia) to travel with a believing wife and have her supported by the Christian community, just like the other apostles, the brothers of the Lord (such as James), and Cephas (Peter). This rhetorical question implies that such a right is commonly accepted and practiced among leading figures in the early church. Paul highlights this privilege not to exercise it himself in Corinth but to defend his full apostolic standing against those who questioned his authority, showing he deliberately chose to forgo certain rights for the sake of the Gospel.

1 Corinthians 9 5 Context

1 Corinthians chapter 9 forms a crucial part of Paul’s broader argument defending his apostleship and ministerial freedom against critical factions within the Corinthian church. In previous chapters, he addressed issues like divisions and immorality, and in chapters 8-10, he tackles the sensitive topic of eating food offered to idols, framed by principles of Christian liberty and love. Chapter 9 specifically focuses on Paul's rights as an apostle. He enumerates several privileges (eating, drinking, being financially supported, marrying) that he, along with Barnabas, legitimately possessed as ministers of the Gospel. He then famously states that he deliberately chose not to exercise many of these rights, particularly financial support from the Corinthians, so as to remove any potential obstacle or accusation that might hinder the spread of the Gospel. Verse 5 is an example of such a right—to have a supported, believing wife—which he firmly establishes through the examples of other leading Christian figures before explaining why he, personally, often did not utilize it. The historical context reflects an era where traveling religious teachers and philosophers were often supported by their followers, and Paul wished to avoid being lumped with charlatans, demonstrating the purity of his motives.

1 Corinthians 9 5 Word analysis

• "Do we not have the right" (οὐκ ἔχομεν ἐξουσίαν - ouk echomen exousian):

  • οὐκ (ouk): The negative particle preceding a verb indicates a rhetorical question expecting an affirmative answer. "Surely we do have..."
  • ἔχομεν (echomen): "We have," implying possession.
  • ἐξουσίαν (exousian): Right, authority, power, legitimate liberty, privilege. It denotes a legitimate entitlement, not mere power. Paul emphasizes that this is a recognized, divinely sanctioned privilege for apostles.

• "to take along" (ἀγαγεῖν - agagein):

  • Means "to lead," "to bring," "to carry along." This suggests active accompaniment in ministry and travel, not merely having a wife at home. It implies that the wife would be part of the ministry itineration, and therefore part of the supported expenses.

• "a believing wife" (ἀδελφὴν γυναῖκα - adelphen gunaika):

  • ἀδελφὴν (adelphēn): "Sister." Here, it unequivocally means "a fellow believer," a Christian. The wife must share the husband's faith, highlighting spiritual unity and avoiding being "unequally yoked" (2 Cor 6:14). This distinguishes her from any literal sister traveling with him.
  • γυναῖκα (gunaika): "Woman" or "wife." In this context, coupled with "take along" and the mention of marriage among apostles, it unambiguously refers to a spouse. The combination is best rendered as "a sister-wife" or "a believing wife."

• "as do" (ὡς καὶ - hōs kai):

  • ὡς (hōs): As, just as.
  • καὶ (kai): Also, even. A direct comparison, emphasizing that Paul is merely asserting a right commonly exercised by others of high standing.

• "the other apostles" (οἱ λοιποὶ ἀπόστολοι - hoi loipoi apostoloi):

  • λοιποὶ (loipoi): "Remaining," "other." Refers to the rest of the body of apostles beyond Paul, establishing a general practice. This demonstrates a common pattern in the broader Christian movement.
  • ἀπόστολοι (apostoloi): Emissaries, messengers, specifically those commissioned by Christ. This confirms the legitimacy and widespread nature of the practice among top leaders.

• "and the Lord’s brothers" (καὶ οἱ ἀδελφοὶ τοῦ κυρίου - kai hoi adelphoi tou Kyriou):

  • ἀδελφοὶ τοῦ κυρίου (adelphoi tou Kyriou): Refers to the physical half-brothers of Jesus, particularly James, who became prominent leaders in the Jerusalem church (cf. Acts 12:17; Gal 1:19). Their inclusion strengthens Paul's argument by providing another highly respected group, distinct from the initial twelve apostles, who also practiced this right.

• "and Cephas" (καὶ Κηφᾶς - kai Kēphas):

  • Κηφᾶς (Kēphas): Aramaic for "rock," the name Jesus gave to Simon, better known by its Greek equivalent, Peter. Peter's marriage was public knowledge (e.g., his mother-in-law, Matt 8:14). His prominent position makes his example irrefutable proof of an apostle's right to marriage and its support.

1 Corinthians 9 5 Bonus section

The emphasis on "a believing wife" (ἀδελφὴν γυναῖκα) is significant beyond merely stating marital status. It highlights the importance of spiritual unity within a ministerial marriage. Paul frequently emphasized not being unequally yoked with unbelievers (2 Cor 6:14), and this applies even more stringently to those in leadership whose lives are under scrutiny. A believing wife would understand, support, and perhaps participate in her husband's mission in ways an unbeliever could not, providing an ideal partnership for gospel work. This verse, by firmly asserting the right to a supported ministerial marriage, also pushed back against any nascent ascetic tendencies within the early church that might have viewed celibacy as inherently superior or required for ministry, a debate that would continue for centuries. It establishes marriage as a legitimate and honorable state even for the highest calling.

1 Corinthians 9 5 Commentary

1 Corinthians 9:5 is a direct assertion of a fundamental right for Christian ministers, specifically apostles, to be married to a fellow believer and to have that spouse included in their divinely sanctioned support. Paul's strategic use of a rhetorical question underscores that this was not a controversial or unusual privilege, but a recognized norm within the early church leadership. By explicitly citing "the other apostles," "the Lord's brothers," and most powerfully "Cephas" (Peter), Paul presents an overwhelming case based on widely accepted practice by the most esteemed figures in Christianity. This right covered not just having a wife, but "taking her along," implying that she accompanied him in ministry travel and received support for her needs, alongside her husband, from the churches they served. While Paul famously chose to forgo this and other rights (like financial support) in Corinth, his defense here establishes his equality and full apostleship, confirming that his choice was an act of sacrificial freedom, not an inability to claim these entitlements. The verse upholds the honorableness of marriage for those in ministry and implicitly values the integral supportive role of a minister's believing spouse.

• Example 1: A missionary couple, both dedicated to ministry in a foreign land, receives financial support for both partners. This echoes the principle of a believing spouse accompanying and being supported in ministry.
• Example 2: A local church fully supports its pastor and his wife, acknowledging her essential role as a partner in his life and, often, indirectly or directly, in various aspects of church life, reflecting the idea of "taking along a believing wife."