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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
Historical Reception
2 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.
Paul indicates here that his position corresponds to the teaching of Scripture and that his refusal to accept any payment from the Corinthians was with good reason.
"Do I speak these things after the manner of men? or saith not the law also the same?"
For since he had hitherto alleged nothing out of the Scriptures, but put forward the common custom; "think not," saith he, "that I am confident in these alone, nor that I go to the opinions of men for the ground of these enactments. For I can shew that these things are also well-pleasing to God, and I read an ancient law enjoining them." Wherefore also he carries on his discourse in the form of a question, which is apt to be done in things fully acknowledged; thus saying, "Say I these things after the manner of men?" i.e. "do I strengthen myself only by human examples?" "or saith not the law also the same?"
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Summary
In 1 Corinthians 9:8, the Apostle Paul employs a powerful rhetorical strategy to defend the right of gospel ministers to receive financial support. He challenges the Corinthians to consider whether his arguments for ministerial remuneration are merely human opinions or if they are, in fact, deeply rooted in the divine authority of the Mosaic Law, thereby elevating the discussion from a matter of personal preference to a divinely established principle.
Context
Literary Context
This verse is a pivotal transition point in Paul's extended defense of his apostolic rights and the broader principle of ministerial support, which spans 1 Corinthians 9. Immediately preceding this verse, in 1 Corinthians 9:7, Paul uses common, relatable analogies from daily life—soldiers, vinedressers, and shepherds—to illustrate the inherent right of those who labor to partake of the fruit of their labor. With the rhetorical questions of 1 Corinthians 9:8, Paul shifts from general human reasoning to the irrefutable authority of God's revealed Law, preparing the ground for his direct quotation from Deuteronomy in 1 Corinthians 9:9. This strategic move underscores that the principle of supporting ministers is not a novel Christian invention but a timeless, divinely sanctioned truth.
Historical & Cultural Context
In the Greco-Roman world, it was common for philosophers, teachers, and rhetoricians to be supported by their disciples or patrons. However, Paul, as an apostle, often distinguished his ministry from that of secular teachers, sometimes choosing to forgo his right to support to avoid any perception of greed or burdening the church, particularly in Corinth (1 Corinthians 9:12). Within Judaism, the Mosaic Law contained clear provisions for the support of the Levites and priests who served in the temple, ensuring that those dedicated to sacred service were provided for by the community (Numbers 18:21). By appealing to "the law," Paul taps into a foundational understanding within the Jewish tradition, which would have been familiar to many in the Corinthian church (both Jewish and Gentile converts), that those who minister spiritually are worthy of material support.
Key Themes
A central theme in 1 Corinthians 9 is the legitimacy of ministerial support. Paul argues that the right for those who preach the gospel to live from the gospel is not merely a human convention but a divine mandate, as evidenced by both natural principles and the Old Testament Law. This theme is intricately linked to Paul's apostolic defense, where he asserts his full rights as an apostle, even as he chooses not to exercise them for the sake of the gospel (1 Corinthians 9:15). Furthermore, the verse highlights the continuity of God's principles across different covenants, demonstrating that the underlying truth of providing for those who serve God is consistent from the Old Testament Law to the New Testament gospel ministry, underscoring the enduring wisdom and justice of God's ways.
Exposition and Analysis
Key Word Analysis
This word (G2980) means "to talk, i.e. utter words." While it can refer to general speech, in this context, it highlights the act of Paul articulating his arguments. By asking "Say I these things as a man?", Paul questions whether his pronouncements are merely human utterances, lacking divine backing, or if they possess a higher authority.
This term (G444) denotes a human being, often in contrast to God or divine authority. Paul's rhetorical question, "Say I these things as a man?", probes whether his reasoning is based solely on human wisdom, fallible and potentially self-serving, or if it transcends human origins and taps into divine truth.
This word (G3551) refers to "law (through the idea of prescriptive usage), especially (of Moses... or figuratively (a principle))." Here, "the law" specifically refers to the Mosaic Law, the Torah. Paul's appeal to the Law signifies a shift from human logic to God's revealed will, grounding the principle of ministerial support in ancient, divine commands.
Verse Breakdown
"Say I these things as a man?"
This is a direct, emphatic rhetorical question posed by Paul. It challenges any potential accusation or assumption that his arguments for ministerial support are based on personal opinion, human reasoning, or self-interest. The implied answer is a resounding "No," setting the stage for the divine authority he is about to invoke. Paul is asserting that his defense is not merely a product of human wisdom, which can be flawed or biased, but is rooted in something far more authoritative.
"or saith not the law the same also?"
This second rhetorical question serves as a powerful contrast and affirmation. Having dismissed the idea that his arguments are solely human, Paul immediately points to a higher, undeniable authority: "the law," referring to the Mosaic Law. This question expects an affirmative answer ("Yes, the law says the same!"), indicating that the principle of supporting those who labor in sacred service is not a new concept but is deeply embedded in God's ancient commands. This move validates his argument by demonstrating its divine origin and consistency across time.
Literary Devices
1 Corinthians 9:8 masterfully employs a Rhetorical Question. Paul uses two successive interrogative sentences, "Say I these things as a man? or saith not the law the same also?", not to elicit information but to make a strong assertion. The first question ("Say I these things as a man?") expects a negative answer, emphatically denying that his arguments are merely human. The second question ("or saith not the law the same also?") expects a positive answer, affirming that the Law indeed supports his claim. This technique creates a dramatic effect, drawing the reader into the argument and compelling agreement. Furthermore, Paul uses Juxtaposition by placing "as a man" in direct contrast with "the law," highlighting the vast difference between human reasoning and divine revelation. This serves as an Appeal to Authority, shifting the basis of his argument from personal experience or common sense (as in 1 Corinthians 9:7) to the ultimate authority of God's inspired Word, thereby strengthening the legitimacy of his claim.
Theological and Thematic Connections
Paul's appeal to the Law in 1 Corinthians 9:8 underscores a profound theological truth: God's principles for His people are consistent and enduring, transcending specific covenants or eras. The divine command to provide for those who minister, exemplified by the care for the ox treading grain, reveals God's character as one who values and justly rewards labor, especially spiritual labor. This principle extends from the Old Testament Levitical system to the New Testament ministry of the gospel, affirming that those who dedicate their lives to proclaiming God's truth and serving His people have a divinely established right to be supported by the community they serve. It challenges believers to recognize that supporting ministry is not an act of charity but an act of obedience to a divine pattern, reflecting God's own care for His servants and His work.
Reflection and Application
1 Corinthians 9:8 serves as a powerful reminder that the principles governing our lives as believers are not arbitrary human constructs but are rooted in God's enduring wisdom and justice. For those who serve in ministry today, this verse provides a biblical foundation for the legitimacy of receiving support, affirming that their dedication to the gospel is worthy of material provision. It encourages ministers to ground their teachings and claims in God's authoritative Word, rather than relying solely on human logic or personal preference, ensuring integrity and divine backing for their work. For the church community, this passage calls for a generous and responsible posture towards those who minister. It challenges us to see the financial support of pastors, missionaries, and other spiritual laborers not as an optional charitable act, but as a divinely sanctioned responsibility, essential for the flourishing of the gospel. When we support those who serve, we are participating in a divine economy, honoring God's design for His church.
Questions for Reflection
FAQ
Why does Paul refer to "the law" when discussing Christian ministry?
Paul's reference to "the law" (specifically the Mosaic Law, as seen in the subsequent verse, 1 Corinthians 9:9) is a strategic move to establish the divine authority behind the principle of ministerial support. He is demonstrating that the idea of those who labor in sacred service being supported by the community is not a new concept unique to the Christian church, nor is it merely a human invention or a personal preference of his own. Instead, it is a timeless principle revealed by God Himself, deeply embedded in the Old Testament Scriptures. By showing this continuity, Paul elevates the discussion beyond human opinion to a foundational truth of God's character and His just provision for His servants. It underscores that God cares for those who are dedicated to His work, whether under the Old Covenant or the New.
Christ-Centered Fulfillment
While 1 Corinthians 9:8 directly addresses the principle of ministerial support through the lens of the Mosaic Law, it finds its ultimate fulfillment and deepest meaning in Christ. Jesus Himself, the ultimate "laborer" in God's vineyard, exemplified the principle of living from the gospel. Though He often ministered without a permanent home (Matthew 8:20), He and His disciples were supported by others (Luke 8:1-3). The "law" Paul refers to, particularly the command about not muzzling an ox (Deuteronomy 25:4), points to God's care for those who labor. This principle is magnified in Christ, who not only labored tirelessly for humanity's salvation but also taught His disciples that "the laborer is worthy of his wages" (Luke 10:7). Jesus perfectly embodies the one who "sows spiritual things" and has the right to "reap material things" (1 Corinthians 9:11). Ultimately, the Law's testimony about just provision for labor points forward to the perfect justice and provision found in Christ, who fulfilled the Law's righteous demands and established the New Covenant where those who proclaim His liberating gospel are worthy of honor and support from His body, the Church (1 Timothy 5:17-18).