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Or I only and Barnabas,.... Who were for a great while companions and fellow travellers; are we alone? are we exempted from those rights and privileges, common to others?

have not we power to forbear working? that is, with their hands, at their trades and occupations, to get their living by: Paul worked at his trade, and so it seems Barnabas did likewise: Paul wrought with his hands at Corinth, in company with Aquila and Priscilla, they being tentmakers as he, Acts 18:3 and so he did in other places; he appeals for the truth of this to the elders of the church at Ephesus, Acts 20:34 and to the church of the Thessalonians, 1 Thessalonians 2:9 not but that he had a right and power to leave off business, to forbear working, and require a maintenance from those to whom he ministered; but for some reasons he chose not to make use of this his power and liberty, because he would not be chargeable to them; and lest that upon his first preaching the Gospel to them, they should think he had worldly selfish ends in view, and not the good of souls, and glory of Christ; however, he hereby lets them know, that though Barnabas and he continued to get their bread by their own hand labour, they had a right to quit their trades, and throw themselves upon them for a maintenance. The apostle seems, in this, to imitate the ancient, wise, and holy men of his nation, who taught the law freely, and took nothing for it; not that they thought it was unlawful, or that they had no right to a maintenance on account of it, but for the honour of religion, and that piety they professed; and lest the law should be thought to be made a trade of, they chose not to insist upon it d.

d Maimon. & Bartenora in Pirke Abot, c. 4. sect. 5.

Or I only and Barnabas - Paul and Barnabas had worked together as tent-makers at Corinth; Acts 18:3. From this fact it had been inferred that they “knew” that they had no claim to a support.

Power to forbear working - To abstain from labor, and to receive support as others do. The question implies a strong affirmation that they had such power. The sense is, ‘Why should I and Barnabas be regarded as having no right to support? Have we been less faithful than others? Have we done less? Have we given fewer evidences that we are sent by the Lord, or that God approves us in our work? Have we been less successful? Why then should we be singled out; and why should it be supposed that we are obliged to labor for our support? “Is there no other conceivable reason” why we should support ourselves than a consciousness that we have no right to support from the people with whom we labor?” It is evident from 1 Corinthians 9:12, that Barnabas as well as Paul relinquished his right to a support, and labored to maintain himself. And it is manifest from the whole passage, that there was some special “spleen” (“Doddridge”) against these two ministers of the gospel. What it was we know not. It might have arisen from the enmity and opposition of Judaizing teachers, who were offended at their zeal and success among the Gentiles, and who could find no other cause of complaint against them than that they chose to support themselves, and not live in idleness, or to tax the church for their support. That must have been a bad cause which was sustained by such an argument.