1 Corinthians 9:7

Translation
King James Version
Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
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KJV (with Strong's)
Who G5101 goeth a warfare G4754 any time at G4218 his own G2398 charges G3800? who G5101 planteth G5452 a vineyard G290, and G2532 eateth G2068 not G3756 of G1537 the fruit G2590 thereof G846? or G2228 who G5101 feedeth G4165 a flock G4167, and G2532 eateth G2068 not G3756 of G1537 the milk G1051 of the flock G4167?
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Complete Jewish Bible
Did you ever hear of a soldier paying his own expenses? or of a farmer planting a vineyard without eating its grapes? Who shepherds a flock without drinking some of the milk?
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Berean Standard Bible
Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk?
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American Standard Version
What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
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World English Bible Messianic
What soldier ever serves at his own expense? Who plants a vineyard, and doesn’t eat of its fruit? Or who feeds a flock, and doesn’t drink from the flock’s milk?
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Geneva Bible (1599)
Who goeth a warfare any time at his owne coste? who planteth a vineyarde, and eateth not of the fruit thereof? or who feedeth a flocke, and eateth not of the milke of the flocke?
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Young's Literal Translation
who doth serve as a soldier at his own charges at any time? who doth plant a vineyard, and of its fruit doth not eat? or who doth feed a flock, and of the milk of the flock doth not eat?
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See also
Proverbs 27:18Deuteronomy 20:62 Timothy 2:32 Timothy 2:41 Corinthians 3:61 Corinthians 3:8Acts 20:28
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In the KJVVerse 28,548 of 31,102

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SUMMARY

1 Corinthians 9:7 presents three rhetorical questions that powerfully assert the inherent and universally recognized principle that those who labor in a specific vocation are entitled to benefit from their work. Through the common illustrations of a soldier, a vineyard planter, and a shepherd, the Apostle Paul lays a foundational argument for the legitimate right of those who minister the Gospel to receive material support from those they serve, establishing a divine principle of reciprocity between spiritual sowing and material reaping.

CONTEXT

  • Literary Context: This verse is strategically placed within a larger section of Paul's first letter to the Corinthians, specifically 1 Corinthians 9. Paul is defending his apostolic authority and his right to financial support from the Corinthian church, a right he often chose not to exercise to avoid hindering the spread of the Gospel (as he explicitly states in 1 Corinthians 9:12). Before explaining why he foregoes this right, he first establishes that the right itself is biblically legitimate and universally understood. The three analogies in verse 7 serve as a common-sense prelude to his more theological and Scriptural arguments for ministerial support, which follow in verses like 1 Corinthians 9:9-10 and 1 Corinthians 9:14.
  • Historical & Cultural Context: In the Greco-Roman world and ancient Near East, the examples Paul uses were deeply familiar and culturally resonant. Soldiers received pay and provisions for their service; it was unthinkable for them to finance their own campaigns. Farmers planted vineyards with the expectation of harvesting and consuming the grapes. Shepherds tended flocks with the clear understanding that they would benefit from the flock's produce, such as milk, wool, and offspring. These were not merely societal norms but fundamental economic principles. The Corinthian church, a diverse community with varying social strata and philosophical influences, would readily grasp these everyday scenarios, making Paul's rhetorical questions undeniably persuasive. The underlying issue in Corinth was likely a questioning of Paul's legitimacy as an apostle, partly due to his refusal to accept payment, which some might have interpreted as a sign of weakness or lack of genuine authority.
  • Key Themes: This verse contributes significantly to several key themes within 1 Corinthians and the broader New Testament. Foremost is the Right to Compensation for Labor, especially for those engaged in spiritual ministry. Paul firmly establishes that those who dedicate themselves to a task benefiting others have a rightful expectation of support or benefit from that work. This principle extends beyond mere human logic, implying a Divine Principle of Reciprocity, where those who sow spiritual blessings are entitled to reap material ones (Romans 15:27). The rhetorical nature of the questions also highlights the theme of Common Sense and Natural Justice, appealing to an innate understanding of fairness. No one expects a laborer to work without benefiting from their toil, a principle reinforced by Old Testament law, as seen in Deuteronomy 25:4, which Paul quotes later in this chapter.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • charges (Greek, opsṓnion', G3800): This term specifically refers to a soldier's pay, provisions, or wages. It denotes the stipend or financial compensation due for service, emphasizing that Paul is speaking of direct material support or living expenses, not merely an abstract right. Its use here underscores the concrete nature of the support Paul is discussing.
  • fruit (Greek, karpós', G2590): Derived from a word related to "plucked," karpós refers to the literal produce of a plant, such as grapes from a vineyard. Figuratively, it represents the beneficial outcome or result of one's labor. In this context, it highlights the natural expectation that a planter would partake in the very yield of their investment and effort.
  • milk (Greek, gála', G1051): This word refers to the literal milk produced by a flock. As a staple product of sheep or goats, it represents a direct and essential benefit derived from tending the animals. Its inclusion emphasizes the immediate and practical sustenance that a shepherd would naturally expect from their diligent care of the flock.

Verse Breakdown

  • "Who goeth a warfare any time at his own charges?": This opening rhetorical question challenges the notion that a soldier would fund his own military campaign. It highlights the absurdity of such an expectation, establishing the universal principle that those who serve in a demanding and vital capacity are provided for by those they serve or represent. The "charges" refer to the soldier's pay, provisions, and equipment, underscoring the necessity of external support for effective service.
  • "who planteth a vineyard, and eateth not of the fruit thereof?": This second question draws upon the common agricultural practice of planting a vineyard. The planter invests time, effort, and resources into cultivating the vines. The implied answer is that no one would undertake such labor without the expectation of partaking in the harvest, specifically eating the grapes (fruit) produced. This illustrates the fundamental principle of reaping what one sows, and benefiting from one's own productive labor.
  • "or who feedeth a flock, and eateth not of the milk of the flock?": The final question uses the pastoral image of a shepherd tending a flock. The shepherd's diligent care—feeding, protecting, and guiding—is naturally rewarded by the sustenance derived from the flock, such as its milk. This reinforces the idea that the one who provides care and nourishment to others is entitled to receive sustenance in return, completing the trio of compelling, common-sense analogies for compensation for labor.

Literary Devices

Paul masterfully employs Rhetorical Questions throughout this verse, expecting an obvious "no" answer to each. This technique serves to engage the audience, compelling them to acknowledge the self-evident truth of his premise. The three questions also form a powerful Analogy or Simile, comparing the work of an apostle (or any Gospel minister) to the universally understood labors of a soldier, a farmer, and a shepherd. This use of familiar, everyday examples makes his argument accessible and undeniable. Furthermore, the structure of the verse exhibits Parallelism, with each question following a similar grammatical pattern ("Who X and eats not of Y?"), which enhances the rhythm and persuasive force of the argument. The cumulative effect of these devices is to build an irrefutable case for the principle of compensation for labor, particularly spiritual labor.

THEOLOGICAL AND THEMATIC CONNECTIONS

The principles articulated in 1 Corinthians 9:7 are deeply rooted in both Old Testament law and New Testament teaching, establishing a consistent biblical ethic regarding the support of those who minister God's Word. It reveals a divine design where those who dedicate their lives to spiritual service are to be materially sustained by the community they serve. This is not merely a human convention but a principle reflecting God's justice and provision. Just as a farmer lives from his harvest or a shepherd from his flock, so too should those who sow spiritual seed be enabled to live from the material support of those who reap spiritual benefits. This reciprocity underscores the mutual interdependence within the body of Christ, where spiritual nourishment is exchanged for material provision, enabling the continued proclamation of the Gospel.

REFLECTION AND APPLICATION

1 Corinthians 9:7 serves as a vital reminder for both those who minister and those who are ministered to. For believers, it cultivates a spirit of generosity and responsibility, encouraging us to actively and cheerfully provide for those who labor in teaching and preaching the Gospel. Recognizing that the spiritual food we receive comes at a cost to those who prepare and deliver it, we are called to honor their work through tangible support. For those in ministry, this verse affirms a legitimate right to receive sustenance, freeing them to focus on their spiritual calling without undue material burdens. However, Paul's broader example in 1 Corinthians 9 also provides a powerful counter-balance, demonstrating that while the right exists, it can be sacrificially relinquished for the greater advance of the Gospel. Thus, the verse encourages both faithful provision and humble, strategic service, fostering a healthy, interdependent relationship within the church that prioritizes the spread of God's kingdom.

Questions for Reflection

  • How does this verse challenge my understanding of financial support for vocational ministry in the church today?
  • In what practical ways can I apply the principle of supporting those who minister God's Word, considering my own resources and the needs of those who serve?
  • If I am involved in ministry, how do I balance my legitimate right to support with a spirit of sacrificial service, following Paul's example for the sake of the Gospel?

FAQ

Why does Paul emphasize this right if he often chose not to exercise it?

Answer: Paul's primary motivation in 1 Corinthians 9 is not to demand support for himself, but to establish the principle that those who minister the Gospel have a legitimate, God-given right to be supported by those they serve. He first establishes the validity of this right through common-sense analogies (verse 7), Old Testament law (verse 9), and the Lord's command (verse 14). Having firmly established the right, he then explains that he chose to forego it for strategic reasons: to avoid hindering the Gospel (as stated in 1 Corinthians 9:12), to set an example of self-sacrifice, and to preach the Gospel without charge. His emphasis on the right validates the practice for other ministers, while his personal choice demonstrates profound humility and dedication to the mission.

Is this verse only about financial support for pastors and missionaries?

Answer: While 1 Corinthians 9:7, and indeed the entire chapter, directly addresses the financial support of those who preach and teach the Gospel, the underlying principle it champions is broader. It speaks to the fundamental justice that a laborer is worthy of his hire, and that those who invest their time, skill, and effort in a vocation should benefit from their work. This principle is applied specifically to ministry here, but it resonates with the general biblical teaching on fair compensation for honest labor. Therefore, while its immediate context is ministerial support, the verse's common-sense analogies affirm a universal principle of reciprocity in labor and reward, which can be thoughtfully applied to various forms of work and service.

CHRIST-CENTERED FULFILLMENT

1 Corinthians 9:7, with its appeals to the soldier, the farmer, and the shepherd, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the quintessential laborer, who "went a warfare" against sin and death, not at His own charges, but by fully emptying Himself and relying on the Father's provision, ultimately paying the ultimate price for our redemption (Philippians 2:5-8). He is the divine "planter" of the vineyard of God's kingdom, sowing the seeds of truth and life, and He certainly partakes of the "fruit" of His labor—the salvation of humanity and the glory given to Him by the Father (John 15:1-8). Moreover, Jesus is the Good Shepherd who feeds His flock, laying down His life for them, and from His sacrifice and ongoing care, He draws sustenance and honor, receiving the "milk" of their devotion and faith (John 10:11). The principle that the laborer is worthy of his hire is supremely demonstrated in Christ's own journey from humble service to glorious exaltation, as He endured the cross "for the joy that was set before him" (Hebrews 12:2). Thus, the support and sustenance of those who labor in the Gospel today are a participation in Christ's own pattern of sacrificial service and divine provision, reflecting the eternal truth that God always provides for those who faithfully advance His kingdom.

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Commentary on 1 Corinthians 9 verses 3–14

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–14. Public domain.
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TertullianAD 220
Against Marcion Book V
When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen. But he wanted divine authority.
John ChrysostomAD 407
Homily on 1 Corinthians 21
"What soldier ever serveth at his own charges?"

For since, which was the strongest point, he had proved from the Apostles that it is lawful to do so, he next comes to examples and to the common practice; as he uses to do: "What soldier serveth at his own charges?" saith he. But do thou consider, I pray, how very suitable are the examples to his proposed subject, and how he mentions first that which is accompanied with danger; viz. soldiership and arms and wars. For such a kind of thing was the Apostolate, nay rather much more hazardous than these. For not with men alone was their warfare, but with demons also, and against the prince of those beings was their battle array. What he saith therefore is this: "Not even do heathen governors, cruel and unjust as they are, require their soldiers to endure service and peril and live on their own means. How then could Christ ever have required this?"

Nor is he satisfied with one example. For to him who is rather simple and dull, this also is wont to come as a great refreshment, viz. their seeing the common custom also going along with the laws of God. Wherefore he proceeds to another topic also and says, "Who planteth a vineyard, and eateth not of the fruit thereof?" For as by the former he indicated his dangers, so by this his labor and abundant travail and care.

He adds likewise a third example, saying, "Who feedeth a flock, and eateth not of the milk thereof?" He is exhibiting the great concern which it becomes a teacher to show for those who are under his rule. For, in fact, the Apostles were both soldiers and husbandmen and shepherds, not of the earth nor of irrational animals, nor in such wars as are perceptible by sense; but of reasonable souls and in battle array with the demons.

It also must be remarked how every where he preserves moderation, seeking the useful only, not the extraordinary. For he said not, "What soldier serveth and is not enriched?" but, "What soldier ever serveth at his own charges?" Neither did he say, "Who planteth a vineyard, and gathereth not gold, or spareth to collect the whole fruit?" but, "Who eateth not of the fruit thereof?" Neither did he say, "Who feedeth a flock, and maketh not merchandize of the lambs?" But what? "And eateth not of the milk thereof?" Not of the lambs, but of the milk; signifying, that a little relief should be enough for the teacher, even his necessary food alone. (This refers to those who would devour all and gather the whole of the fruit.) "So likewise the Lord ordained," saying, "The laborer is worthy of his food."

And not this only doth he establish by his illustrations, but he shows also what kind of man a priest ought to be. For he ought to possess both the courage of a soldier and the diligence of a husbandman and the carefulness of a shepherd, and after all these, to seek nothing more than necessaries.
Augustine of HippoAD 430
LETTER 157, TO HILARIUS
The church has its own soldiers and its own provincial officers … its vineyard and its planters, its flock and its shepherds.… Thus some are rightly fed and clothed at the expense of the charitable rich. They accept nothing for their own necessities except from those who sell their goods. They are not to be judged and condemned by the more perfect members of Christ who furnish their own needs with their own hands—a higher virtue which the apostle strongly commends. They in turn ought not to condemn as Christians of lower grade those from whose resources they are supplied.… The servants of God who live by selling the honest works of their own hands could, with much less impropriety, condemn those from whom they receive nothing than could those others who are unable to work with their hands because of some bodily weakness yet who condemn the very ones at whose expense they live.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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