哥林多前书 9:5

Chinese NCV (Simplified)

難道我們沒有權利，像其餘的使徒、主的弟兄和磯法一樣，帶著信主的妻子往來嗎？

Parallel Translations

Chinese Union (Simplified)
难 道 我 们 没 有 权 柄 娶 信 主 的 姊 妹 为 妻 ， 带 着 一 同 往 来 ， 彷 佛 其 馀 的 使 徒 和 主 的 弟 兄 并 矶 法 一 样 麽 ？

Contextual Overview

³ This is the answer I give people who want to judge me: ⁴ Do we not have the right to eat and drink? ⁵ Do we not have the right to bring a believing wife with us when we travel as do the other apostles and the Lord's brothers and Peter? ⁶ Are Barnabas and I the only ones who must work to earn our living? ⁷ No soldier ever serves in the army and pays his own salary. No one ever plants a vineyard without eating some of the grapes. No person takes care of a flock without drinking some of the milk. ⁸ I do not say this by human authority; God's law also says the same thing. ⁹ It is written in the law of Moses: "When an ox is working in the grain, do not cover its mouth to keep it from eating." When God said this, was he thinking only about oxen? No. ¹⁰ He was really talking about us. Yes, that Scripture was written for us, because it goes on to say: "The one who plows and the one who works in the grain should hope to get some of the grain for their work." ¹¹ Since we planted spiritual seed among you, is it too much if we should harvest material things? ¹² If others have the right to get something from you, surely we have this right, too. But we do not use it. No, we put up with everything ourselves so that we will not keep anyone from believing the Good News of Christ.

Bible Verse Review
  from Treasury of Scripure Knowledge

to lead: 1 Timothy 3:2, 1 Timothy 4:3, Titus 1:6, Hebrews 13:4

a sister: 1 Corinthians 7:15, 1 Corinthians 7:39, Song of Solomon 4:9, Song of Solomon 4:10, Song of Solomon 4:12, Song of Solomon 5:1, Song of Solomon 5:2, Romans 16:1, 1 Timothy 5:2

wife: or, woman

the brethren: Matthew 12:46-50, Matthew 13:55, Mark 6:3, Luke 6:15, John 2:12, Acts 1:14, Galatians 1:19

Cephas: 1 Corinthians 1:12, Matthew 8:14, Mark 1:30, John 1:42

Reciprocal: Matthew 12:50 - and sister Matthew 19:12 - which have Mark 3:16 - Simon Mark 3:18 - James Mark 15:40 - Mary the Luke 4:38 - he Luke 8:20 - thy brethren Acts 5:4 - was it not thine Acts 14:4 - apostles Acts 14:14 - the apostles 1 Corinthians 7:7 - I would 1 Corinthians 15:5 - Cephas 1 Timothy 5:17 - be Revelation 22:14 - may have

Cross-References

Genesis 9:1
Then God blessed Noah and his sons and said to them, "Have many children; grow in number and fill the earth.

Genesis 9:9
"Now I am making my agreement with you and your people who will live after you,

Genesis 9:10
and with every living thing that is with you—the birds, the tame and the wild animals, and with everything that came out of the boat with you—with every living thing on earth.

Genesis 9:28
After the flood Noah lived 350 years.

Genesis 9:29
He lived a total of 950 years, and then he died.

Exodus 20:13
"You must not murder anyone.

Exodus 21:12
"Anyone who hits a person and kills him must be put to death.

Leviticus 19:16
You must not spread false stories against other people, and you must not do anything that would put your neighbor's life in danger. I am the Lord .

Psalms 9:12
He remembers who the murderers are; he will not forget the cries of those who suffer.

Matthew 23:35
So you will be guilty for the death of all the good people who have been killed on earth—from the murder of that good man Abel to the murder of Zechariah son of Berakiah, whom you murdered between the Temple and the altar.

Gill's Notes on the Bible

Have we not power to lead about a sister, a wife,.... The phrase "a sister, a wife", is an Hebraism, and answers to

אחתיכלה, "my sister, spouse", Song of Solomon 4:9. The Jews called their wives, sisters, not on account of religion, which also is not the meaning here; but because of the common relation that men and women, all mankind, stand in to one another, antecedent to any nearer relation, as that of man and wife. The sense the Papists put on these words, to secure them from being a proof of the lawfulness of the marriage of the ministers of the Gospel, can by no means be the true one; which is, that they are to be understood of a rich woman, or women, the apostles had a power to carry about with them, to minister of their substance to them, and provide for them; for such a sense is directly contrary to the subject and argument the apostle is upon; which is to show the right that he and others had, of casting themselves entirely upon the churches for a maintenance; whereas this is contriving a way for relieving the churches of such a charge; besides, the act of "leading", or carrying "about", is expressive of such a power over them, as cannot be thought to agree with persons of such substance; and whose voluntary act this must be, to go along with them and supply them; add to this, that for the apostles to lead about with them wherever they went women, whether rich or poor, that were not their wives, would be of no good report, and must tend to hurt their character and reputation: moreover, though these words clearly imply the lawfulness of a minister's marriage, and suppose it, yet they do not express the act itself, or the lawfulness of entering into such a state, but rather what follows after it; and the sense is this, that the apostle and others, supposing them to have wives, and it may be added also, and children, they had a right to take these with them wherever they went, and insist upon the maintenance of them, as well as of their own, at the public expense:

as well as other apostles; who it seems did so, that had wives and families, as Philip the Evangelist had four daughters, Acts 21:8.

And as the brethren of the Lord: who it seems were married persons, and took such a method; by whom are meant James, Joses, Judas, and Simon; who were the near kinsmen of Christ, it being usual with the Jews to call such brethren:

and Cephas; that is, Peter, who it is certain had a wife; see Matthew 8:14 and therefore it is with a very ill grace that the pope, who pretends to be Peter's successor, should forbid the marriage of ecclesiastical persons.

Barnes' Notes on the Bible

Have we not power? - Have we not a right? The objection here seems to have been, that Paul and Barnabas were unmarried, or at least that they traveled without wives. The objectors urged that others had wives, and that they took them with them, and expected provision to be made for them as well as for themselves. They therefore showed that they felt that they had a claim to support for their families, and that they were conscious that they were sent of God. But Paul and Barnabas had no families. And the objectors inferred that they were conscious that they had no claim to the apostleship, and no right to support. To this Paul replies as before, that they had a right to do as others did, but they chose not to do it for other reasons than that they were conscious that they had no such right.

To lead about - To have in attendance with us; to conduct from place to place; and to have them maintained at the expense of the churches amongst which we labor.

A sister, a wife - Margin, “or woman.” This phrase has much perplexed commentators. But the simple meaning seems to be, A wife who should be a Christian, and regarded as sustaining the relation of a Christian sister.” Probably Paul meant to advert to the fact that the wives of the apostles were and should be Christians; and that it was a matter of course, that if an apostle led about a wife she would be a Christian; or that he would marry no other; compare 1 Corinthians 3:11.

As well as other apostles - It is evident from this that the apostles generally were married. The phrase used here is οἱ λοιποὶ ἀπόστολοι hoi loipoi apostoloi (“the remaining apostles,” or the other apostles). And if they were married, it is right and proper for ministers to marry now, whatever the papist may say to the contrary. It is safer to follow the example of the apostles than the opinions of the papal church. The reasons why the apostles had wives with them on their journeys may have been various. They may have been either to give instruction and counsel to those of their own sex to whom the apostles could not have access, or to minister to the needs of their husbands as they traveled. It is to be remembered that they traveled among pagans; they had no acquaintance and no friends there; they therefore took with them their female friends and wives to minister to them, and sustain them in sickness, trial, etc. Paul says that he and Barnabas had a right to do this; but they had not used this right because they chose rather to make the gospel without charge 1 Corinthians 9:18, and that thus they judged they could do more good. It follows from this:

(1) That it is right for ministers to marry, and that the papal doctrine of the celibacy of the clergy is contrary to apostolic example.

(2) It is right for missionaries to marry, and to take their wives with them to pagan lands. The apostles were missionaries, and spent their lives in pagan nations as missionaries do now, and there may be as good reasons for missionaries marrying now as there were then.

(3) Yet there are people, like Paul, who can do more good without being married. There are circumstances, like his, where it is not advisable that they should marry, and there can be no doubt that Paul regarded the unmarried state for a missionary as preferable and advisable. Probably the same is to be said of most missionaries at the present day, that they could do more good if unmarried, than they can if burdened with the cares of families.

And as the brethren of the Lord - The brothers of the Lord Jesus, James and Joses, and Simon and Judas, Matthew 13:55. It seems from this, that although at first they did not believe in him John 7:5, and had regarded him as disgraced Mark 3:21, yet that they had subsequently become converted, and were employed as ministers and evangelists. It is evident also from this statement that they were married, and were attended with their wives in their travels.

And Cephas - Peter; see the note at John 1:42. This proves:

(1) As well as the declaration in Matthew 8:14, that Peter had been married.

(2) That he had a wife after he became an apostle, and while engaged in the work of the ministry.

(3) That his wife accompanied him in his travels.

(4) That it is right and proper for ministers and missionaries to be married now.

Is it not strange that the pretended successor of Peter, the pope of Rome, should forbid marriage when Peter himself was married? Is it not a proof how little the papacy regards the Bible, and the example and authority of those from whom it pretends to derive its power? And is it not strange that this doctrine of the celibacy of the clergy, which has been the source of abomination, impurity, and licentiousness everywhere, should have been sustained and countenanced at all by the Christian world? And is it not strange that this, with all the other corrupt doctrines of the papacy, should be attempted to be imposed on the enlightened people of the United States, or of Great Britain, as a part of the religion of Christ?

Clarke's Notes on the Bible

Verse 1 Corinthians 9:5. Have we not power to lead about a sister, a wife — The word εξουσιαν is to be understood here, as above in 1 Corinthians 9:4, as implying authority or right; and authority, not merely derived from their office, but from Him who gave them that office; from the constitution of nature; and from universal propriety or the fitness of things.

When the apostle speaks of leading about a sister, a wife, he means first, that he and all other apostles, and consequently all ministers of the Gospel, had a right to marry. For it appears that our Lord's brethren James and Jude were married; and we have infallible evidence that Peter was a married man, not only from this verse, but from Matthew 8:14, where his mother-in-law is mentioned as being cured by our Lord of a fever.

And secondly, we find that their wives were persons of the same faith; for less can never be implied in the word sister. This is a decisive proof against the papistical celibacy of the clergy: and as to their attempts to evade the force of this text by saying that the apostles had holy women who attended them, and ministered to them in their peregrinations, there is no proof of it; nor could they have suffered either young women or other men's wives to have accompanied them in this way without giving the most palpable occasion of scandal. And Clemens Alexandrinus has particularly remarked that the apostles carried their wives about with them, "not as wives, but as sisters, that they might minister to those who were mistresses of families; that so the doctrine of the Lord might without reprehension or evil suspicion enter into the apartments of the women." And in giving his finished picture of his Gnostic, or perfect Christian, he says: εσθιει, και πινει, και γαμει - εικονας εχει τους Αποστολους, He eats, and drinks, and marries - having the apostles for his example. Vid. Clem. Alex. Strom., lib. vii., c. 12.

On the propriety and excellence of marriage, and its superiority to celibacy, see the notes on chap. 1 Corinthians 7:0.