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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 9:3–14. His two-level outline is real structure in the source text, so it is rendered as structure.
Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.
I.These he states, Co1 9:3-6.
"My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (Co1 9:4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister - woman - adelphēn gunaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? Co1 9:6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.
II.He proceeds, by several arguments, to prove his claim.
1.From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? Co1 9:7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours.
2.He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? Co1 9:8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good - that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, Co1 9:10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them.
3.He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable?
4.He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated.
5.He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? Co1 9:13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel (Co1 9:14), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty; when at the same period the land is spared from tillage; a place is also granted to the needy; and from the treading ox's mouth the muzzle is removed, for the enjoyment of the fruit of his labour before him, in order that kindness first shown in the case of animals might be raised from such rudiments to the refreshment of men.
The whole of Scripture applies to us by way of analogy.
"For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn."
And on what account hath he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God careth;" Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen.
Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great.
And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops, and those concerning leprosy; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them by little and little.
And see how in what follows he doth not even confirm it, as being clear and self-evident. For having said, "Is it for the oxen that God careth?" he added, "or saith he it altogether for our sake?" Not adding even the "altogether" at random, but that he might not leave the hearer any thing whatever to reply.
And he dwells upon the metaphor, saying and declaring, "Yea for our sakes it was written, because he who ploweth ought to plow in hope;" i.e., the teacher ought to enjoy the returns of his labors; "and he that thresheth ought to thresh in hope of partaking." And observe his wisdom in that from the seed he transferred the matter to the threshing floor; herein also again manifesting the many toils of the teachers, that they in their own persons both plough and tread the floor. And of the ploughing, because there was nothing to reap, but labor only, he used the word, "hope;" but of treading the floor he presently allows the fruit, saying, "He that thresheth is a partaker of his hope."
Further, lest any should say, "Is this then the return for so many toils," he adds, "in hope," i.e., "which is to come." No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.
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Summary
In 1 Corinthians 9:10, the Apostle Paul powerfully articulates a divine principle of just compensation and confident expectation for those who labor, particularly in spiritual service. Drawing from an agricultural analogy, he asserts that the scriptural command concerning the unmuzzled ox is not merely for animal welfare but primarily reveals God's intention that those who work diligently, whether in tilling the soil or proclaiming the gospel, should do so with the assured hope of partaking in the fruit of their efforts and receiving appropriate provision.
Context
Literary Context
1 Corinthians 9 is a pivotal chapter where Paul defends his apostolic authority and, more specifically, his right to receive financial support from the churches he served. He argues that, despite having this legitimate right, he often chose not to exercise it, so as not to hinder the spread of the gospel. To establish the universal principle of supporting those who minister, Paul employs a series of compelling arguments: the common practice of soldiers, vineyard keepers, and shepherds ( 1 Corinthians 9:7 ); the Mosaic Law, specifically quoting Deuteronomy 25:4 concerning the ox treading out grain ( 1 Corinthians 9:9 ); and the example of the Levitical priests who lived by the temple sacrifices ( 1 Corinthians 9:13 ). Verse 10 serves as Paul's interpretive bridge, explaining that the law about the ox was fundamentally a divine teaching for human laborers, underscoring God's design for fair recompense.
Historical & Cultural Context
The agricultural imagery of "plowing" and "threshing" would have been immediately understood by Paul's audience in ancient Corinth, a society deeply rooted in agrarian practices. Plowing involved preparing the ground for planting, a laborious task requiring foresight and effort. Threshing was the process of separating grain from chaff, often done by oxen treading on the harvested stalks. The Mosaic Law in Deuteronomy 25:4 explicitly forbade muzzling an ox while it was threshing, ensuring the animal could eat some of the grain it was working with. This law reflected a broader cultural understanding of justice and humane treatment, but Paul elevates it to a spiritual principle. Furthermore, in both Jewish and Greco-Roman societies, it was common for teachers, philosophers, and religious leaders to be supported by their disciples or communities, recognizing the value of their intellectual and spiritual contributions. Paul navigates this expectation, asserting his right while often waiving it for strategic gospel purposes.
Key Themes
This verse contributes significantly to several overarching themes within 1 Corinthians and the broader New Testament. Firstly, it highlights the Divine Principle of Provision, asserting that God's laws, even those seemingly mundane, reveal profound truths about His care for those who labor. God intends for diligent workers to be sustained by the fruit of their efforts, a principle extending beyond agriculture to all forms of honest work, especially spiritual ministry. Secondly, the repeated emphasis on "hope" underscores the theme of Confident Expectation in Labor. Work, particularly in God's service, is not to be done in vain or without a clear vision of its rightful outcome. This "hope" (Greek: elpís) is not a mere wish but a robust, confident assurance rooted in God's faithfulness and the natural order He established. Finally, and most directly for Paul's argument, the verse reinforces the theme of Legitimate Support for Ministry. Just as a farmer expects a harvest, those who sow spiritual seeds and labor in the gospel have a divine right to partake in the material support from those they serve, aligning with teachings found in passages like Galatians 6:6 and 1 Timothy 5:18.
Exposition and Analysis
Key Word Analysis
From a primary root meaning to anticipate, usually with pleasure; expectation (abstractly or concretely) or confidence. In this context, it's not a mere wish or a vague desire, but a strong, confident assurance of a future good, a guaranteed outcome for diligent labor. It signifies a firm belief in the eventual realization of the expected reward or harvest, rooted in God's just character and established principles.
A primary verb meaning to "grave," especially to write; figuratively, to describe. Here, it emphasizes the divine authority and enduring truth of the principle being expounded. By stating "this is written," Paul elevates the agricultural illustration from Deuteronomy 25:4 from a simple animal welfare law to a divinely inspired, foundational principle applicable to human conduct and divine provision.
From metá (with) and échō (to have); to share or participate; by implication, to belong to, eat (or drink). This word highlights the rightful claim of the laborer to a share in the outcome or reward of their work. For the farmer, it means partaking of the physical harvest; for the spiritual laborer, it means partaking of the material support from those who benefit from their spiritual sowing. It denotes a legitimate and expected share.
Verse Breakdown
"Or saith he [it] altogether for our sakes?"
Paul begins with a rhetorical question, challenging the Corinthians to consider the deeper, human-centric meaning behind the seemingly animal-focused law of the unmuzzled ox. He prompts them to move beyond a superficial understanding to grasp God's broader intent. The phrase "altogether for our sakes" (Greek: pántōs diá hēmâs) emphasizes that the primary, overarching purpose of such a divine principle is for the benefit and instruction of humanity.
"For our sakes, no doubt, [this] is written:"
This clause provides Paul's emphatic affirmative answer to his own rhetorical question. He asserts with absolute certainty that the underlying principle of Deuteronomy 25:4 was indeed recorded in Scripture for the sake of human beings. The phrase "no doubt" (Greek: gár) reinforces the undeniable truth and divine intentionality behind the written word, establishing the principle's authority and applicability to human labor and provision.
"that he that ploweth should plow in hope;"
Paul introduces the first agricultural analogy, applying the principle to the act of plowing. The worker who prepares the ground for planting does so not blindly, but with a confident expectation of a future harvest. The verb "should" (Greek: opheílō) implies a moral obligation or a fitting state, suggesting that it is proper and divinely intended for a laborer to have this hopeful anticipation. This "hope" is the assurance that their arduous effort will not be in vain but will yield fruit.
"and that he that thresheth in hope should be partaker of his hope."
The second analogy extends the principle to threshing, the final stage of harvesting. Just as the thresher works with the confident expectation of separating the grain, they also have the right to partake of that grain. The repetition of "in hope" underscores the continuous, confident expectation throughout the entire labor process. The phrase "partaker of his hope" signifies that the laborer has a rightful share in the very outcome they confidently anticipated. Their hope is fulfilled by their participation in the harvest.
Literary Devices
Paul masterfully employs several literary devices in 1 Corinthians 9:10 to convey his theological point. Firstly, he uses a Rhetorical Question at the outset ("Or saith he [it] altogether for our sakes?"), which immediately engages the audience and sets up his subsequent authoritative declaration. This question is designed not for an answer but to guide the listener's thought process towards Paul's intended conclusion. Secondly, the verse is built upon a profound Analogy, transitioning from the literal agricultural context of "plowing" and "threshing" to the spiritual labor of ministry. This analogy allows Paul to draw a clear parallel between physical work and spiritual service, making the abstract concept of ministerial support tangible and relatable. The agricultural imagery itself serves as a powerful Metaphor for the effort and expectation involved in any productive endeavor. Finally, the verse is a prime example of Didacticism, as Paul is clearly teaching a foundational principle of divine justice and provision. He interprets an Old Testament law not merely as a historical regulation but as a timeless, divinely inspired truth applicable to the lives and livelihoods of those who serve God.
Theological and Thematic Connections
The principle articulated in 1 Corinthians 9:10 is deeply rooted in the biblical understanding of work, justice, and divine provision. It underscores that God values and intends to provide for diligent labor, whether in the physical or spiritual realm. This verse challenges any notion that those who serve God should do so without expectation of support, asserting that such an expectation is not a sign of greed but a confident hope rooted in God's own character and established order. It reflects a theology of fairness, where effort is met with reward, and sowing is followed by reaping. This principle extends beyond financial support for ministers; it speaks to the broader truth that God honors and sustains those who faithfully engage in His work, empowering them to labor with assurance rather than anxiety.
Reflection and Application
1 Corinthians 9:10 offers profound encouragement and practical guidance for every believer, regardless of their specific calling. For those who labor, whether in vocational ministry, their professional careers, or within their families and communities, this verse instills a vital sense of purpose and confident expectation. It reminds us that our diligent efforts, especially those aligned with God's will and undertaken with integrity, are not in vain. We are called to "plow in hope," trusting that God will honor our work and provide for our needs, allowing us to "partake of our hope" – to experience the fruit and reward of our labor. This perspective guards against discouragement, fuels perseverance, and transforms mundane tasks into acts of faith. For those who benefit from the labor of others, particularly spiritual leaders and teachers, the verse highlights a divine responsibility to provide support. It calls us to generosity, appreciation, and a tangible recognition of the value of spiritual service, ensuring that those who sow spiritual seeds are sustained to continue their vital work.
Questions for Reflection
FAQ
Is this verse only about financial support for ministers?
While 1 Corinthians 9:10 is indeed used by Paul to argue for the legitimate right of ministers to receive financial support, its underlying principle is much broader. Paul interprets the law concerning the ox not being muzzled ( Deuteronomy 25:4 ) as a universal truth about God's design for all human labor. It teaches that anyone who works diligently should do so with the expectation of benefiting from their efforts. This includes not only financial provision but also the satisfaction of seeing fruit from one's labor, the spiritual nourishment received from ministry, and the general principle of justice that hard work should be rewarded. Paul's immediate application is to gospel workers, but the principle itself applies to all who "plow in hope" and "thresh in hope."
Christ-Centered Fulfillment
1 Corinthians 9:10 finds its ultimate fulfillment in the person and work of Jesus Christ. He is the quintessential laborer who "plowed in hope" and "threshed in hope." From His incarnation to His crucifixion, Jesus faithfully sowed the seeds of the Kingdom of God, teaching, healing, and ultimately laying down His life ( John 12:24 ). His entire ministry was undertaken with a confident expectation rooted in His Father's will and promises, even through suffering and death ( Hebrews 12:2 ). Jesus' "hope" was not a mere wish but an unwavering certainty of resurrection, victory over sin and death, and the salvation of humanity. He "partook of His hope" through His glorious resurrection ( Romans 1:4 ), ascension, and enthronement at the Father's right hand ( Ephesians 1:20-23 ), receiving the full reward for His perfect labor. As believers, we are called to "partake of His hope" ( Colossians 1:27 ), sharing in the eternal harvest Christ secured, and laboring in His name with the same confident expectation of future glory and divine provision, knowing that our labor in the Lord is never in vain ( 1 Corinthians 15:58 ).