John Gill's Bible Commentary Ver. 1. Amos I not an apostle? am I not free ? etc.] The Syriac, Ethiopic, and Vulgate Latin versions, put the last clause first; so the Alexandrian copy, and some other copies; and many interpreters are of opinion that it is the best order of the words; the apostle proceeding by a gradation from the less to the greater, having respect either to his freedom in the use of things indifferent, as eating of meats, etc. for though he did not think fit to use his liberty, to the wounding of weak consciences, it did not follow therefore that he was not free, as some might suggest from what he had said in the latter part of the foregoing chapter: or he may have respect to his freedom from the ceremonial law in general; for though, for the sake of gaining souls to Christ, he became all things to all men; to the Jews he became a Jew, that he might gain them; yet in such a manner as to preserve his liberty in Christ, without entangling himself with the yoke of bondage.
Some have thought he intends, by his liberty, his right to insist upon a maintenance, and that he was no more obliged to work with his hands than other persons, of which he treats at large hereafter; but to me it rather seems that the words stand in their right order; and that, whereas there were some persons that either denied him to be an apostle, or at least insinuated that he was not one, nor was he to be treated as such, he goes upon the proof of it; and the first thing he mentions is his freedom, that is, from men; no man had any authority over him; he was not taught, nor sent forth, nor ordained by men as a minister, but immediately by Jesus Christ, as apostles were; they were set in the first place in the church, and had power to instruct, send forth, and ordain others; but none had power over them; and this being the apostles case, proved him to be one; he was an apostle, because he was free: have I not seen Jesus Christ our Lord ? He had a spiritual sight of him by faith, but that did not show him to be an apostle; this is what he had in common with other believers: whether he saw him in the flesh, before his crucifixion and death, is not certain; it is very probable he might; yet this was no more than what Herod and Pontius Pilate did; but he saw him after his resurrection from the dead, to which he refers, ( 1 Corinthians 15:8) and designs here, as a proof of his apostleship, this being what the apostles were chosen to be eyewitnesses of, ( Acts 10:41) and publish to the world: now our apostle saw him several times; first at the time of his conversion, next when in a trance at Jerusalem, and again in the castle where the chief captain put him for security, and very probably also when he was caught up into the third heaven: are not you my work in the Lord ? as they were regenerated, converted persons, and were become new creatures; not efficiently, but instrumentally; they were Gods workmanship, as he was the efficient cause of their conversion and faith; his only, as an instrument by whom they believed; and therefore he adds, in the Lord; ascribing the whole to his power and grace: however, as he had been the happy instrument of first preaching the Gospel to them, and of begetting them again through it; of founding and raising such a large flourishing church as they were; it was no inconsiderable proof of his apostleship.
Matthew Henry Commentary
Verses 1-14 - It is not new for a minister to meet with unkind returns for good-wil to a people, and diligent and successful services among them. To the cavils of some, the apostle answers, so as to set forth himself as a example of self-denial, for the good of others. He had a right to marr as well as other apostles, and to claim what was needful for his wife and his children if he had any, from the churches, without labourin with his own hands to get it. Those who seek to do our souls good should have food provided for them. But he renounced his right, rathe than hinder his success by claiming it. It is the people's duty to maintain their minister. He may wave his right, as Paul did; but thos transgress a precept of Christ, who deny or withhold due support.
Greek Textus Receptus
ουκ 3756 PRT-N ειμι 1510 5748 V-PXI-1S αποστολος 652 N-NSM ουκ 3756 PRT-N ειμι 1510 5748 V-PXI-1S ελευθερος 1658 A-NSM ουχι 3780 PRT-I ιησουν 2424 N-ASM χριστον 5547 N-ASM τον 3588 T-ASM κυριον 2962 N-ASM ημων 2257 P-1GP εωρακα 3708 5758 V-RAI-1S-ATT ου 3756 PRT-N το 3588 T-NSN εργον 2041 N-NSN μου 3450 P-1GS υμεις 5210 P-2NP εστε 2075 5748 V-PXI-2P εν 1722 PREP κυριω 2962 N-DSM
Vincent's NT Word Studies
1. Seen Jesus. See ch. xv. 8; Acts ix. 17; xviii. 9; xxii. 17, 18; 2 Corinthians xii. 1 sqq. Compare Acts xxii. 14.
Robertson's NT Word Studies
9:1 {Am I not free?} (Ouk eimi eleuqeros;). Free as a Christian from Mosaic ceremonialism (cf. #9:19) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in #8:13. {Am I not an apostle?} (ouk eimi apostolos;). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (ouci iesoun ton kurion hemwn heoraka;). Proof (#15:8; Ac 9:17,27; 18:9; 22:14,17f.; 2Co 12:1ff.) that he has the qualification of an apostle (#Ac 1:22) though not one of the twelve. Note strong form of the negative ouci here. All these questions expect an affirmative answer. The perfect active heoraka from horaw, to see, does not here have double reduplication as in #Joh 1:18. {Are not ye?} (ou humeis este;). They were themselves proof of his apostleship.
