1 Corinthians 9:3

My defence to them that examine me is this. 'This is my answer to those who question my authority.' (Con); 'That is how. vindicate myself to my critics' (Wey)

'is this' -referring back to verses 1-2. This is the standard answer that Paul would give to this critics. And evidently some existed in the congregation in Corinth. This should be. reminder to preachers, that even the best effort and work will probably have some critics. (Luke 6:26)

HIS RIGHT TO BE SUPPORTED:

He will establish his right to be supported from four different angles: (1) The example of others who preach the word-1 Corinthians 9:4-6. (2) Common sense-1 Corinthians 9:7-8. (3) The Law-1 Corinthians 9:8-13. (4) Jesus Christ-1 Corinthians 9:14.

'Since this touchy issue is addressed again--in. similarly defensive way in. Corinthians (1 Corinthians 11:7-12; 1 Corinthians 12:13), it seems certain that they raised it. And since this occurs in the context of defending his apostleship (1-3), most likely his failure to take support has been used against him to call his apostolic authenticity into question.' (Fee pp. 398-399)

Some may have been arguing that Paul didn't accept support from the Corinthians, because he didn't deem himself worthy of such, i.e. his failure to accept support was the sign of. guilty conscience.

Point to Note:

Before we move on, we need to note that the Greeks had. certain attitude towards the payment of religious teachers.

'The Greeks despised manual labor; no free Greek would willingly work with his hands. Aristotle declared that all men were divided into two classes--the cultured, wise people and the hewers of wood and drawers of water who existed solely to perform the menial tasks for the others, and whom it was not only mistaken but actually wrong to seek to raise and educate. The enemies of Socrates and Plato had in fact taunted them because they took no money for teaching, and had hinted that they did so because their teaching was worth nothing.. [Note:. Barclay p. 88]

'Philosophers and wandering missionaries in the Greco-Roman world were "supported" by four means: fees, patronage, begging and working. Each of these had both proponents and detractors, who viewed rival forms as not worthy of philosophy.' (Fee p. 399)