Exegetical and Hermeneutical Commentary of 1 Corinthians 9:7

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?

7. Who goeth a warfare any time at his own charges? ] The charge is now refuted on five different grounds. The first argument is derived from the analogy of human conduct. Three instances are given, (1) the soldier, (2) the vine-dresser, (3) the shepherd, who all derive their subsistence from their labours.

Fuente: The Cambridge Bible for Schools and Colleges

Who goeth a warfare … – Paul now proceeds to illustrate the right which he knew ministers had to a support 1Co 9:7-14, and then to show the reason why he had not availed himself of that right; 1Co 9:15-23. The right he illustrates from the nature of the case 1Co 9:7, 1Co 9:11; from the authority of Scripture 1Co 9:8-10; from the example of the priests under the Jewish law 1Co 9:18; and from the authority of Jesus Christ; 1Co 9:14. In this verse (7th) the right is enforced by the nature of the case, and by three illustrations. The first is, the right of a soldier or warrior to his wages. The Christian ministry is compared to a warfare, and the Christian minister to a soldier; compare 1Ti 1:18. The soldier had a right to receive pay from him who employed him. He did not go at his own expense. This was a matter of common equity; and on this principle all acted who enlisted as soldiers.

So Paul says it is but equitable also that the soldier of the Lord Jesus should be sustained, and should not be required to support himself. And why, we may ask, should he be, any more than the man who devotes his strength, and time, and talents to the defense of his country? The work of the ministry is as arduous, and as self-denying, and perhaps as dangerous, as the work of a soldier; and common justice, therefore, demands that he who devotes his youth, and health and life to it, for the benefit of others should have a competent support. Why should not he receive a competent support who seeks to save people, as well as he who lives to destroy them? Why not he who endeavors to recover them to God, and make them pure and happy, as well as he who lives to destroy life, and pour out human blood, and to fill the air with the shrieks of new made widows and orphans? Or why not he who seeks, though in another mode, to defend the great interests of his country, and to maintain the interests of justice, truth, and mercy, for the benefit of mankind, as well as he who is willing in the tented field to spend his time, or exhaust his health and life in protecting the rights of the nation?

At his own charges – His own expense. On the meaning of the word charges ( opsoniois) see the note at Luk 3:14; compare Rom 6:23; 2Co 11:8. The word does not occur elsewhere in the New Testament.

Who planteth a vineyard … – This is the second illustration from the nature of the case, to show that ministers of the gospel have a right to support. The argument is this: It is reasonable that those who labor should have a fair compensation. A man who plants a vineyard does not expect to labor for nothing; he expects support from that labor, and looks for it from the vineyard. The vineyard owes its beauty, growth, and productiveness to him. It is reasonable, therefore, that from that vineyard he should receive a support, as a compensation for his toil. So we labor for your welfare. You derive advantage from our toil. We spend our time, and strength, and talent for your benefit; and it is reasonable that we should be supported while we thus labor for your good. The church of God is often compared to a vineyard; and this adds to the beauty of this illustration; see Isa 5:1-4; see the notes at Luk 20:9-16.

Who feedeth a flock … – This is the third illustration drawn from the nature of the case, to show that ministers have a right to support. The word feedeth ( poimainei) denotes not only to feed, but to guard, protect, defend, as a shepherd does his flock; see the notes at Joh 21:15-17. The wages of the shepherds in the East do not consist of ready money, but in a part of the milk of the flocks which they tend. Thus, Spon says of the shepherds in modern Greece, These shepherds are poor Albanians, who feed the cattle, and live in huts built of rushes; they have a tenth part of the milk and of the lambs which is their whole wages; the cattle belong to the Turks. The shepherds in Ethiopia, also, according to Alvarez, have no pay except the milk and butter which they obtain from the cows, and on which they and their families subsist – Rosenmuller. The church is often compared to a flock; see the note at Joh 10:1 ff.

The argument here is this: A shepherd spends his days and nights in guarding his folds. He leads his flock to green pastures, he conducts them to still waters (compare Psa 23:2); he defends them from enemies; he guards the young, the sick, the feeble, etc. He spends his time in protecting it and providing for it. He expects support, when in the wilderness or in the pastures, mainly from the milk which the flock should furnish. He labors for their comfort; and it is proper that he should derive a maintenance from them, and he has a right to it. So the minister of the gospel watches for the good of souls. He devotes his time, strength, learning, talents, to their welfare. He instructs, guides, directs, defends; he endeavors to guard them against their spiritual enemies, and to lead them in the path of comfort and peace. He lives to instruct the ignorant; to warn and secure those who are in danger; to guide the perplexed; to reclaim the wandering; to comfort; the afflicted; to bind up the broken in heart; to attend on the sick; to be an example and an instructor to the young; and to be a counsellor and a pattern to all. As he labors for their good, it is no more than equal and right that they should minister to his temporal needs, and compensate him for his efforts to promote their happiness and salvation. And can anyone say that this is not right and just?

Fuente: Albert Barnes’ Notes on the Bible

1Co 9:7-14

Who goeth a warfare any time at his own charges?

The baffle of life

We have here–

I. An inspiriting metaphor. When life is represented as a warfare, some peaceful minds may feel a little alarmed, yet there are others who feel their blood pulsing the stronger at the thought that life is to be one continued contest. It were ill for us if our love of peace, as a nation, should degenerate into a fear of danger or an indifference to exploits. For me the battle-field has no charms; but I buckle on my armour at the very thought that life is to be a conflict in which it behoves me to get the mastery.

1. It is wise to begin the battle of life early. We have all so little time to live, and our first years are so evidently the best, that it is a pity to waste them.

2. We have to fight with that trinity of enemies–the world, the flesh, and the devil.

3. This is not an engagement to be quickly terminated. Unlike the laconic despatch of the ancient Roman–Veni, vidi, vici, this is a continuous fight. Like the old knights who slept in their armour, you must be prepared for reprisals–always watchful, and ready to resist.

4. You may hope to conquer, for others have done so before you (Rev 3:21; Rev 7:14).

5. You may be defeated. Make bankruptcy in your secular business, why, you can start again; but once make bankruptcy in soul affairs, and there is no second life in which to start afresh. If you are defeated in the battle of life you can never begin again, or turn the defeat into a victory. If you go down to your grave a captive of sin, the iron hands will be about you for ever.

II. A kindly hint. There are charges in this life-battle. Let us just glance at some of them. If any man shall get up to heaven he will have to meet a demand for–

1. Courage. How many enemies he must face!

2. Patience. How he must bear and forbear!

3. Perseverance.

4. Watchfulness.

5. Zeal.

6. Strength.

7. Wisdom.

The difficulties of an expedition may be intensely aggravated by a lack of knowledge as to the country to be invaded; and in the battle of life who knows what lies next before him? Hence I beseech you to consider the greatness of the charge of this warfare. Our British soldiers must press forward, though they are landed on a blazing beach, before steep mountains, dismal swamps, or savage tribes. But in our eventful battle of life the checks and bars to progress are more than I can describe. No marvel that Pliable should say, as he turned back, You may have the brave country yourself for me, Apart from Divine strength Pliable was a wise man. There is no royal road to heaven, except that the Kings highway leads there. There is no road skilfully levelled or scientifically macadamised. The labour is too exhaustive, the difficulties are too serious, unless God Himself come to our help. Who, then, can go this warfare at his own charges?

III. A gracious reminder. You cannot go this warfare in your own strength. Then do not try it. If you do you will rue it. But you may rely on God to help you. You may reckon on–

1. His watchful Providence. You little know how easy the Almighty can make a path which otherwise would have been difficult and dangerous. All things shall work together for good to them that love God.

2. The help of Christ. He will be always present to revive you with His precious blood, to sprinkle your hearts from an evil conscience, to wash your bodies with pure water.

3. The assistance of the Spirit. There is nothing too obdurate for the Spirit of the Lord to overcome.

Conclusion: Let me urge upon those who are beginning this battle–

1. The wisdom of diffidence. Let him that thinketh he standeth take heed lest he fall.

2. The dignity of reliance upon God.

3. The importance of prayer. If all our charges in the life-war are to be paid us by the Paymaster, let us go to the treasury.

4. The necessity of holiness.

5. The power of faith. The beginning of true spiritual life is here–trusting what Christ has wrought for us. The continuation of spiritual life is here–trusting still in what Christ has done and is doing. The consummation of spiritual life on earth is still the same–trusting still, trusting ever. (C. H. Spurgeon.)

Christ present with His servants

About two centuries ago, during the persecutions in Scotland, Margaret Wilson, a girl of eighteen, along with an aged widow of sixty-three, was doomed to die for insisting that Christ alone was the Head of the Church. They were to be fastened to stakes driven into the oozy sand that covered the beach, and left to perish in the rising tide. The stake to which the aged woman was fastened was farther down the beach than that of the young woman, in order that, being sooner destroyed, her expiring sufferings might shake the firmness of Margaret Wilson. The tide began to flow, the waters swelled and mounted to the chin of the old woman, and when almost stifled by the rising tide, they put to the girl the question, What think you of your friend now? What do I see, she answered, but Christ in one of His members, wrestling there? Think you that we are the sufferers? No; it is Christ in us, He who sendeth us not a warfare on our own charges.

Say I these things as a man? or saith not the law the same also?.

Principles of equity

1. Commend themselves to human reason.

2. Are enforced by the law of God.

3. Are of universal application.

4. Contribute by their operation to the best interests of all. (J. Lyth, D. D.)

Human consciousness of the right

1. Is but an echo of the Divine law.

2. Is only explicable on the principle of moral government.

3. Establishes the authority of the law. (J. Lyth, D. D.)

For it is written in the law of Moses.—

The inspiration of the law of Moses is established by

1. Its ascription to God.

2. Its moral bearing.

3. Its comprehensive application.

4. Its beneficial tendency. (J. Lyth, D. D.)

Doth God take care for oxen?—

Oxen unmuzzled

This is a favourite text with Paul (1Ti 5:17-18). If Paul wrote this twice we may be sure the words were often on his lips; and if the Holy Spirit has twice put this fragment of the old law into the New Testament, we may be sure the lesson is an important one. The text is racy and suggestive.

I. Ministers and their work.

1. They are a distinct class. Have a function all their own like oxen.

2. Their work is humble.

3. And hard.

4. And requiring patient routine.

5. And withal of vital importance.

II. The saviour has taken care for their support. They have the same wants as other men, but are not at liberty to supply them in the same way: they are oxen whose strength is spent in the service of others. Therefore the Master laid down His will as to their temporal support. The labourer is worthy of his reward (1Co 9:14). Both charity and ordinary bargain are excluded by this rule: the matter is raised to a higher level altogether.

III. The rule is reasonable (1Co 9:11). Whatever a man pays for his Bible there is no kind of proportion between the money given and the thing got: the wealth of the world could not buy one text of the Word of God: the money is the equivalent only of paper, printing, binding. So conversion, sanctification, organised fellowship, godly training of the young, the Lords Day, the sacraments, comfort in sickness and death–are things which man cannot buy, because man cannot give them. All the more reasonable, therefore, that the simple and inexpensive channel by which God dispenses them to us and sends them on to coming generations should be maintained.

IV. The support should be generous. While the ox is working he will not be the worse for all he can eat: let him not be muzzled. Muzzling is poor economy, and not even just. All the more should this part of Bible teaching be plainly uttered, because the true minister will be ready to forego even righteous claims rather than allow Gods message of love with which he is charged to be discredited by urging these (1Co 9:15-19). The minister should receive freely–not what his education, time, gifts, may be worth in the market, for gain and bargain have no place here–but what is needed to maintain his position. There should be nothing so grand about him as to estrange him from the poorest, and nothing so mean about his dress or personal habits as to render him unfit for the most refined society; for, like the gospel, he belongs to no one class of society, but stands equally related to all (Php 4:10-19). (A. M. Symington, D. D.)

That he that plougheth should plough in hope.—

Ploughing in hope

When you go into the country and see the farmers driving their ploughs, you have no occasion to ask them why they are turning up the soil. You understand as well as they that it is the crop they have in view. If it were not for the hope of the harvest they would forego this toil. And what is true of the farmer is true of the mechanic, of the manufacturer, of the tradesman, of people of all occupations and conditions. Men are swayed by an endless variety of motives, good and bad; but the one element which blends with all other springs of action is hope–the desire and expectation of future good. St. Paul takes the plougher as a representative character. It may be useful to us to consider the same principle in its application to the religious life and the service of God generally. The spiritual, no less than the natural husbandman, has ample reason to go on with his work in hope. That is to say, in doing the Divine will we have ground to hope for a beneficial result. It may be just the result at which we have been aiming. Herein the case differs from that of the ploughman, who can always forecast the nature of his crop from the seed. And yet the difference is rather apparent than real. For the spiritual husbandman does after all reap what he sows if we inquire into the grounds of that hope which should animate all true workers in this field, it may be observed that they are doing what their Heavenly Father has directed them to do. Our Saviour said, on a certain occasion, My meat is to do the will of Him that sent Me, and to finish His work. We are every one of us sent into the world on a similar errand–i.e., to do the will of Him who placed us here. The few who do try to conform to it are fulfilling the end of their being. They are living not for themselves, but for God. We affirm the right of the believer, and of all who have their faces Zionward, to labour or suffer for God in hope, because He cannot deny Himself. In His infinite condescension He has been pleased to link His own glory with the toils and trials, the prayers and praises, of His people. To an eye capable of taking in its vast proportions, our globe must present a busy scene. We may not assert that the overthrow of an empire or the founding of a dynasty is a matter of no moment to God; but we are warranted in saying that events of this kind are of small moment with Him as compared with changes in the condition of the Church; and, indeed, that He orders or permits those very events, with a continual reference to His Church. We are sure, then, that He looks with approbation upon the efforts of His people to follow and to serve Him; and that in doing this they have more reason to be hopeful than in attempting any other service whatever. Let us rather consider the lesson of the text in its bearing upon various parts of the Christian life. To begin at the beginning–our first plougher shall be one who is just awaking from the sleep of sin, and pondering the question, Shall I now attend to the matter of my personal salvation? Can I hope to secure this greatest of blessings? Many an one, brought to this point, has been discouraged by the apparent obstacles in the way, and declined the effort. Had it been an earthly scheme they would not have abandoned it. Men do not so lightly forego the prospect of wealth and honour. But where the soul is concerned the quest is too often relinquished on the vague report that there is a lion in the way. Without striving there is no entering in at the strait gate. But is this peculiar to religion? Do you win any earthly prize without striving? Why, then, complain that Christianity denies its treasures to the torpid and the indifferent? The blessings it proposes to us are as much superior to the noblest distinctions of the world as the heavens are higher than the earth. There is nothing a man may go about more hopefully than an honest and faithful endeavour to obtain forgiveness and reconciliation to God. How can you help seeing this? For what means this day of rest, this house of worship, these Christian ordinances, this precious Bible revealing a crucified Saviour, a throne of grace, and an ever-present compassionate Spirit? If, with these testimonies around you, you cannot plough in hope, you will be likely to wait until all that now invites you to hope gives place to remediless despair. But coming to Christ is only the first step: it is simply securing the charter and the gracious equipment which prepare us to begin the work of life. The ploughing must go on. The field is large, and much of the soil intractable. But the allotted task can be accomplished, provided only we keep up a good heart as we tread the weary furrows, and abound in hope. You will know what is meant by this intractable soil. Look at the human heart, even the renewed heart, and see what a work is to be done there before it can bear the image of the heavenly! This whole work of self-discipline must needs be arduous and painful, because it is in the face of nature. Its aim is the subjugation of nature. We need this conviction as a stimulus to effort. You have to deal, e.g., with some wayward passion, some obliquity of temper, some inexorable habit. You are well aware that it is more than a match for your own strength. But you must also understand that you henceforth bring into the contest auxiliaries which insure your ultimate victory. It is part of His plan that you should be holy and without blame before Him in love. And what He proposes, He can and will accomplish. There is nothing in the case which need discourage them. Let them plough in hope. We have all seen the proudest men clothed with humility; the profane become patterns of godliness; the passionate put on the gentleness of the lamb; even the parsimonious turned into generous givers. They ploughed in hope, and were made partakers of their hope. And thus it will be with all who tread in their steps. We may extend the application of this principle. It deeply concerns parents and teachers to understand it, and all who have to do with the training of the young. How disheartening this work is may be seen in the ill success which so often attends it. What is done frequently is to leave them to themselves. The fruit answers to the culture. Their early infirmities have ripened into vices; and the habits which were barely endurable in their youth are intolerable in their manhood. The Scriptures teach a more excellent way: That he that plougheth, should plough in hope. It will be conceded that the field here indicated is not very attractive. One would not choose for his ploughing a common that was overrun with brambles, or a hill imbedded with stones and matted roots. But if that happens to be your only inheritance, you have no alternative. And many a farmer has transformed just such a plantation into a scene of surpassing fertility. These uninteresting children, so dull and torpid; these malicious children; these deceitful children; these coarse, unkempt children; it matters not what they are, they belong to your patrimony: at least they are, for the time, committed to your guardianship. It is idle to look abroad and say, with a sigh, Oh, that this or that child had been confided to me instead! God has given you this field to plough; and however ungenial the task, He has bid you plough in hope. For consider that He who made nothing in vain could not have designed that these children should remain in perpetual bondage to their wayward tempers and repulsive habits. And is there anything in the sort of problems here presented which should prevent your ploughing in hope? The question may be answered by another: Is there anything too hard for the Almighty? For no one expects these children to be roused into action, to be toned down into submission, to be cured of their vicious propensities, to be moulded into shapes of symmetry and beauty, except by the help of a superhuman arm. But God can do it. And He can do it through your agency. And if it be thus with teachers and parents, so also with ministers of the gospel. No one can understand, except from experience, the greatness of their work, or the trials and discouragements which are incident to it. But what can they do? What ought they to do? They hear a Divine commission. They preach a Divine gospel. The truth they proclaim is precisely suited to its end. It is the only cure for the worlds maladies, the only means for bringing men back to God. They must publish it. And they may well publish it in hope. Appearances may be adverse. But there is no alternative. And precisely such conditions as these have often been followed by a generous harvest. It has proved thus even amidst the appalling wastes of paganism. Let them plough in hope. The cause they have at heart is Gods cause. His eye is upon them. His ear hearkens to their intercessions. Especially will this be the case with those who make it a part of the real business of life to seek the conversion of their fellow-sinners. There are such Christians. They are always on the alert for opportunities of this kind. And they who do this, who make the conversion of sinners one of the cherished ends of life, not only have full warrant to plough in hope, but uniformly avail themselves of it. Hopefulness is of their very nature. There is another field for the application of this maxim, covering too many broad acres to be traversed now; but we may just glance at it. I refer to the multitudes of sufferers–those who are struggling with inward conflicts, with poverty, with misfortune. There is a lesson in our text even for these sufferers. It is not in mockery of their troubles, but with a full appreciation of them, we say, in the face of these trials, you must plough in hope. Despair will ruin you. Despondency will paralyze you. Hope will bring peace and strength. These troubles have not come by chance. They are from the hand of an infinitely wise and merciful God. It is good that a man should both hope and quietly wait for the salvation of the Lord (Lam 3:26). Satan will if possible prevent this, Still another wide sphere invites our notice in connection with the text, merely glanced at in the opening of this sermon–viz., the importance of this principle to the young in prosecuting even their secular plans. It is, under God, one of the great secrets of success, this ploughing in hope. No one quality has been more uniformly characteristic of the worlds heroes, both its benefactors and its scourges, than hopefulness. The main thing is to assure yourselves that you are in the right path; that your ends and aims have been sought in the fear of God, and your powers dedicated to Him. With this condition precedent, you may and should be hopeful. You will encounter difficulties. But never despond. Look to God for succour, and plough in hope. I feel that I have done injustice to this text by restricting it so much to the present life, to immediate, or at least palpable, success, whether in temporal or spiritual things. But you will all contemplate it in its higher and nobler aspect. It is the blood-bought privilege of the Christian always and everywhere to plough in hope, because he may be certain of his harvest hereafter, even if it fail here. Nothing he does for Christ can miss its fruitage there. There is one hope, and only one, that never misleads and never disappoints. Its foundation is laid in the blood and righteousness of Christ. Its object is the friendship of God and the glories of the heavenly state. (H. A. Boardman, D. D.)

Ploughing in hope

Ploughing the land may properly be considered as one of the most laborious of those services to which husbandmen are called: much strength, skill, and perseverance are required. The same field must be frequently retraced by weary steps, till the whole is regularly and deeply furrowed. But arduous, difficult, and wearisome as this employment is, we find persons cheerfully and habitually engaged in it, although it yields no immediate return of profit, and is only preparatory to their other toils. Hope animates their exertions, not the expectation of a direct benefit, but the hope of suitable weather for sowing; the blessing of heaven on the springing of the seed; and, remotely, the returns of harvest. It will be our purpose to illustrate this one position–that those more difficult duties of religion which do not promise immediate advantage, yet should be promptly and perseveringly engaged in. He that plougheth should plough in hope.

1. We shall see the propriety of applying the sentiment of our text, primarily, to repentance towards God. This is indeed the gift of God, but clearly the duty of man. Painful, tedious, and distressing as this toil is, it is preparatory to that state of rich cultivation which is the honour of the Christian character. Then those of you who are convinced of sin, and are sorrowing in the bitterness of your spirits, persevere.

2. May not the sentiment of these words be considered as applicable to that reformation and regulation of heart and life which invariably accompany, yea, may be considered as essential parts of true repentance–as the necessary products of genuine contrition? Self-inquiry, like the searching and separating ploughshare, will be driven over every part of the heart: irksome as the service may appear, no nook or corner of that barren field shall be left unbroken.

3. There are numerous acts of self-denial required by Him who for our sakes bare His Cross and hung thereon. These, like the toils of tillage to which our text alludes, require much skill and perseverance in their discharge; and but for a better hope would be in every case neglected.

4. Various are the duties of benevolence He performed towards His fellow immortals.

Not only are we called to cultivate our own hearts, but to labour for the good of others, that they may not be barren and unfruitful in knowledge of our Lord and Saviour: but frequently this toil is so irksome, and the advantage, if any, so remote, that but for the principle presented in our text, we should refuse to commence our work, or cease in the midst of our labours.

1. Are there any here who must be charged and convicted of having put their hand to the plough and looked back?

2. Let me offer consolation to such as have long toiled, and have hitherto wrought unrewarded in the field of exertion.

3. I congratulate such as patiently persevere, even where success appears withheld. (W. Clayton.)

He that thresheth in hope should be partaker of his hope.—

Threshing

The toils of the field are succeeded by those of the flail: and perhaps the peasant has no employment more laborious than threshing; indeed, none to equal it in severity of exertion, but ploughing; for which reason St. Paul, in the verse before us, selects these two branches of agriculture to illustrate the work of a minister.

I. On entering a barn and seeing the thresher beat the corn with his flail, a casual observer would almost conclude the grain would be materially injured, Censures, in ignorance of the process, might be heard; and ministerial efforts are open to this misconstruction (Isa 41:15-16; 2Co 7:8-16).

II. He who thresheth intends, and hopes, to succeed in separating the grain from the husk; and he does succeed. So shall the Word of God be, by it character is detected and displayed. After our Lord had urged the necessity of self-denial, from that time many walked no more with Him, they were offended at His doctrine: while His genuine followers became by the same means more confirmed in their attachment, and renewed their allegiance to their chosen sovereign. Labours for the spiritual good of others must be discriminating to be successful: each must receive his portion of meat, or medicine, as the case may require, in due season.

III. Does not the toil of the thresher receive a remarkable and instructive commendation in the removal of the chaff when the corn is winnowed? He hopes that he shall so thresh as that the subsequent process of the fan shall thoroughly purge the floor. Terrible will be the sanction that God, the Judge of all, will give to every rejected message: the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous: they are like the chaff which the wind driveth away.

IV. The termination of ministerial toil is suggested by this metaphor: when the husks and chaff are separated from the grain, the husbandman threshes it no longer. Further, this specific toil of all who labour for the immortal welfare of others shall cease for ever when the number of the elect is accomplished: the dusty and tedious process of threshing is not needed in our garners; and it is in hope of this remoter happiness that he that plougheth and he that thresheth engage in their respective labours; they shall rejoice together. To conclude, let it ever be remembered that though the Word of God is the ordinary threshing instrument, yet it is not the only one; for there is a variety of implements used for this purpose (Isa 28:27). So where the Word fails of producing the desired effect, He will try the flail of adversity; by this, therefore, shall the iniquity of Jacob be purged, and this is all the fruit to take away sin. (G. Clayton.)

If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?—

Christian ministers

I. Are sowers.

1. They toil and cast in the seed.

2. In obedience to their Masters command.

3. The result depends on the soil and the Divine blessing.

II. Bear precious seed. Spiritual things as–

1. Truth.

2. Hope.

3. Promise.

III. Have a right to participate in the fruit. The reasonableness of some return is shown by–

1. Gratitude.

2. Justice. (H. H. Beamish, M. A.)

The obligation of the Churches to support the ministry

I. The Divine appointment, that Churches should support their ministers.

1. Under the Mosaic dispensation.

2. As enjoined by Christ under the gospel.

3. As the dictate of natural religion.

II. The various modes adopted to attain this instituted end.

1. Tithes.

2. Taxes.

3. Voluntary support.

III. The extent to which this duty should be carried.

1. To satisfy the claims of justice.

2. To accord with the language of Scripture.

3. To promote the highest interests of the Church.

4. To promote in the best way the conversion of the world.

IV. The agents by which this work must be accomplished.

1. The deacons.

2. The people. (J. Bennett, D. D.)

The Christian ministry

Had the preaching of the gospel been committed to the ministry of angels, their superior natures would have rendered them incapable of receiving those services of gratitude which are evidences and effects of faith and obedience. But when men, subject to wants and griefs, come to us in the name of the Lord, we feel ourselves called upon to consult their temporal comfort.

I. From the nature and design of the ministerial office, forcible arguments result for the gratitude and liberality of those for whose benefit it is employed. We sow unto you spiritual things. We are the ministers of a spiritual dispensation which has for its object the present happiness and everlasting salvation of mankind; we endeavour to implant in your mind those sacred principles which, when nourished by Divine influence, ripen into all the fruits of righteousness and peace; we willingly spend our strength for your improvement. Just is the plea, good men will reply. From your ministrations we have enjoyed advantages which we can never repay; through your instrumentality we have, by Divine grace, been rescued from the gall of bitterness and the bond of iniquity; have learned the vanity of created joys, and been taught to set our affections on the nobler things which are above. We know, indeed, that to the God of all grace belongs the supreme unrivalled praise of those supports and joys we have experienced. But ye are the servants of the Most High, who have shown unto us the way of salvation, and as such we honour you; ye have administered to us benefits far more valuable than all the honours and treasures and joys of time. And what can we render you in return? What can we do for you, or for your sons or daughters?

II. The stated labours of a regular ministry are of much importance to the community. The preservation of a state depends far more upon the prevention of crimes than upon the punishment of them. Civil legislation needs to be aided by an authority which reaches the heart, by a dominion over man which extends to his sentiments and pursuits, and by considerations calculated to subdue his worst dispositions, to restrain him from every evil work, and to regulate by internal and governing principles the whole tenor of his conduct. This is the empire which religion establishes. If this representation of the importance of religion to human society is just, it becomes a prudent measure in all well-regulated governments to secure a succession of persons who are qualified by education, by talents, by principle, and by conduct, for explaining the rules of piety and morality; and for recommending that glorious scheme of salvation which Christianity reveals to us–that blessed doctrine of salvation which came down from heaven, which alone can conquer the depravity of human nature, which alone can secure the reign of tranquillity on earth.

III. The labours of a regular ministry are of much importance to individuals, A faithful pastor, dwelling amongst his people, observing their tempers and their habits, and enjoying their confidence and affection, feels himself sincerely interested in the welfare and happiness of every individual committed to his charge. He regards them as his family, and the evidences of his pastoral care will bear a proportion to the variety of their situations. Animated by his careful inspection, and awed by his reproofs, the young are trained up to habits of application, temperance, and subordination; and thus are fitted for appearing with advantage in the station which Providence allots them. In estimating the advantages of religious institutions to individuals, keep it in remembrance that ministers of religion are messengers of consolation to the afflicted. The trials of life are far too numerous to be mentioned in detail; suffice it to remark that the consolations of the gospel extend to all the variety of human woes. Another evidence of the importance of pastoral ministrations to individuals is taken from their tendency to prepare them for everlasting happiness.

IV. The hardships and difficulties which ministers have to encounter vindicate the reasonableness of the expectation expressed in my text. Long before they enter on their sacred employment, they look forward to it with the mingled emotions of hope and fear. They enter on the arduous work with the solicitude of men who know that earth and hell unite to impede their progress and to ensnare their steps. They perceive the importance of preparing new and diversified instruction for their people. (A. Bonar.)

The duty of ministerial support

I. The work of the minister is costly to himself.

1. All the energies of the minister must be devoted to his work, or it cannot be well done.

2. The ministers work is relatively expensive. He occupies a position which exposes him to expenses that cannot be met with small means.

3. Then there are the public meetings of the churches and councils, all necessary for the good of Zion, yet they cost something to the minister. He must also read much; he must therefore have at hand all necessary facilities for the study and illustration of truth.

4. The work of the ministry requires a large amount of skill and a sound judgment, and imposes great responsibility upon the minister.

II. The ministers services are valuable to the people. The pulpit is in no wise indebted to its supporters. It gives them many times more in temporal good than it costs. It has ever been the first, the most important, means of civilisation and social refinement; of gathering around the family home the tokens of thrift and comfort; of the increase of wealth, and of the productive value of real estate. Life and property are more secure under the influence of an evangelical ministry than where the gospel is not preached.

III. The standing and reputation of a minister is affected by his compensation.

IV. Justice requires that ministers should be paid like other men.

V. The system so prevalent of supporting the minister as a gratuity degrades the ministry in the estimation of the people and tends to make the minister servile.

1. To avoid misapprehension, it is proper to say that this discourse refers to the duty of churches in forming their estimate of a ministers claims; not of the ministers duty to preach, whether paid or not. Necessity is laid upon him, he must preach the gospel; but it does not follow that he must give his services to those who able to pay him.

2. Ministers should preach to their own people on this subject.

3. Churches may not expect the rich effusion of Divine grace while they do not acknowledge their just obligations to their minister.

4. If the church that is able to pay a just compensation to their minister does not and will not do it, their minister should leave them. (M. H. Wilder.)

If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power.—

Rights asserted and foregone

I. The just rights which the apostle asserted–that like other teachers he had a claim upon his scholars for recompense and support.

1. He supports this by striking illustrations (1Co 9:7) and by Scriptural proof (1Co 9:8-9).

2. He urges the superiority of the advantages bestowed by the teacher over those which he is justified in expecting by way of acknowledgment if not of return (1Co 9:11).

3. This right he claims for all ministers, himself included.

II. The nobility of spirit with which the apostle was wont deliberately to forego these rights. Observe–

1. The fact. Paul had acted on this principle from the beginning, and remembered that it involved hard manual labour. Like every Jew he had been taught a trade; he wove the Cilician goats hair into the fabric used for tents and sails. It was a tax upon his energies whilst he was thinking, writing, and preaching, to spend part of the day in hard rough toil.

2. The exception. From the Macedonian Churches, for a special reason, he consented to receive a gift (Php 4:1-23.).

3. The motive.

(1) Not pride: whilst preaching was a necessity in his case, so that he could take no credit and make no boast for his ministry, he gave up the right of maintenance that he might have the pleasure of a voluntary sacrifice, a ground of lowly glorying.

(2) That there might be no hindrance to the progress of the gospel. It might have been thought that he preached for gain, and such a supposition would render his hearers suspicious and unreceptive. (Prof. J. R. Thompson.)

But suffer all things lest we should hinder the gospel.—

How Christians may hinder the gospel

1. In one sense the gospel cannot be hindered. As well speak of hindering the advance of the sun, or of an avalanche. God has promised, My word shall not return unto Me void, &c., and Christian history is but the fulfilment of this prediction.

2. But whilst this is true it is not less true that the work of sinners salvation may be impeded. I will not refer to so-called hindrances by the enemies of truth, for these have often been the most effective aids to its advancement; nor to the major hindrances such as Romanism, superstition, hypocrisy, rationalism, &c., for these are so prominent that we cannot overlook them. But I call attention to some serious obstacles which are too much overlooked.

I. Churches may hinder the gospel.

1. By the want of a clear and definite line between the Church and the world. During the first three centuries this was distinct enough, and then the Church prospered. And if this distinction is less manifest to-day it is not because the world has become less carnal. A false respectability is threatening the spiritual life of the Church. A cause is often accounted prosperous according as its finances are large and the hearers influential. This cold respectability does not believe much in conversions or aggressive effort.

2. By the want of self-denial. Instead of suffering all things for the advancement of the gospel, is there one single thing that we really suffer? The manifold artifices we have to adopt, the violent efforts we have to make to raise the means of spreading the gospel are an evidence of the unreality of much religious profession and a powerful hindrance to the truth. How different in those early days amid the glow of the Churchs first love, when they that had money brought it and laid it at the apostles feet.

3. By the refusal of personal and active service. We speak, indeed, with anxious concern of the heathen abroad and at home, pray for their evangelisation, and bid God-speed to the official labourers among them; but something more than this is required before these masses will be brought under the power of the gospel. As in the early days the responsibility must be felt by the entire Church; every believer must be a herald and an evangelist. The Epistle to the Hebrews rebukes those who are still babes in Christ, but ought to be teachers; and if the day is to come when it will be no longer necessary to say Know the Lord, because all shall know Him, it will only come by every one teaching his neighbour that knowledge. The living Church has not yet stretched herself Elijah-like upon the dead body whose quickening she prays for. Like the atmosphere she must press with equal force on all the surfaces of society; like the sea flow into every nook of humanity; and like the sun shine on all things foul and low as well as fair and high, if she is to accomplish that for which she has been commissioned and equipped.

4. By self-complacency and spiritual pride.

5. By a spirit of captiousness, ever ready to pick faults with existing arrangements, but doing nothing to make them better.

6. By our failure to recognise the absolute sovereignty of God in the salvation of souls.

7. By our want of humble dependence on the Holy Spirit and our neglect of earnest persevering prayer.

II. Ministers may hinder the gospel. If Paul felt the possibility of this, why may not we?

1. By a cold perfunctoriness in the discharge of our duties. It is no easy matter to escape this. To address to the same people every week the same verities and still retain freshness and power, can only be done by sustained communion with God and living contact with the realities of which we speak. Incessant preaching apart from careful cultivation of the inner life will make us little better than sermon machines.

2. By forgetfulness of our absolute dependence on the Holy Spirit, and by reliance on human strength.

3. By the assumption of a certain distinctness of order from our people. Our office, authority, and work are all spiritual. We have no priesthood in any other sense than that all believers are priests. The more we make our people feel that we are not above them, but of them, the more influence will oar preaching exert upon them.

4. By our want of confidence in the success of the gospel. How many sermons have we preached of which we have never seen any fruit because we never really looked for it?

5. By our want of the spirit of self-sacrifice and consecration indicated in the text. (Thain Davidson, D. D.)

They which wait at the altar are partakers with the altar.—

Partakers with the altar

Archdeacon Farrar says that Mr. Gladstone once told the late Bishop Magee that he had never heard a sermon preached on the text, They who wait at the altar are partakers with the altar. The bishop thereupon promised to preach on the text, and on the occasion Mr. Gladstone was present. Most preachers would have seen nothing in the text but a sermon on the right of ministers to maintenance. But Dr. Magee drew from it a sermon on the congruity between the nature of a mans life and the results he reaps from it. I shall never forget, says Dr. Farrar, one passage, in which he described the bitter disappointment and disillusionment of the man who had lived for sense, for pleasure, and for self. He described such a man–his own worthless idol–in his hoary and dishonoured age seeking in vain for comfort and sustenance from the source of his idolatry; the hungry worshipper holding out his withered hand to his dead idol, and holding it out in vain.

Do ye not know that they which preach the gospel should live of the gospel.—

The pastors duty and claims

I. The business of the pastor is implied: he is to preach the gospel. Note–

1. The subject of his ministry–the gospel, i.e., all the gospel fairly implies, its promises, commands, &c. The term taken thus comprehensively, clearly instructs us in–

(1) The fallen condition of mankind.

(2) Gods great pity on our fallen race (Joh 3:16).

(3) The obligation of those who believe to act worthy of their relation to the Saviour.

2. His duty with regard to it. He is to preach the gospel. Every pastor is bound to do this out of regard to–

(1) The honour of Christ.

(2) The edification of the Church.

(3) The conversion of sinners.

II. The duty of the flock pointed out, viz., to support their pastor. There are two ways of doing this, either by compulsory laws or by voluntary contribution. The former has, indeed, some advantages. It renders the minister independent, and if his flock is destitute of principle it is well for him that the law compels them to the performance of duty. But the law of Christ binds the people voluntarily to the support of their minister, i.e., it binds them to the duty, but leaves the amount to them according to the rule in 1Co 16:1-2, and Mat 10:8. Now this is to be done–

1. From a principle of justice. It is not benevolence, but equity, and he is not just who withholds from the minister the due remuneration of his labours (verse 7). The person who refuses to meet the just claims of the physician is reckoned dishonest, and is he less so who withholds from the pastor his equitable support?

2. From a regard to our own advantage. We all know that our prosperity depends on the Divine blessing; and should we not be chiefly concerned respecting soul prosperity? Gods blessing may be hoped for in the use of the means when those means are suitably valued and employed. But are they so when the support we could give is sinfully withheld? (2Co 4:6-10).

3. From a regard to our final account. (J. Dorrington.)

Ministers, pay of

Ministers are not as well paid as cricket-players, and for a good reason–religion is not the national game. The utmost a minister can say is what the farmer said of his cow when grazing on the bare top of a lofty hill, If she has a poor pasture, she has a fine prospect. (J. A. Macfadyen, D. D.)

Paying the ministry

In 1662 the town of Eastham agreed that a part of every whale cast on shore be appropriated for the support of the ministry. The ministers must have sat on the cliffs in every storm, and watched the shore with anxiety. And, for my part, if I were a minister, I would rather trust to the bowels of the billows to cast up a whale for me than to the generosity of many a country parish that I know. (Thoreau.)

Payment of ministers

It must be remembered as among the anomalies of Welsh religious life, that it combines an insatiable appetite for sermons with a marvellous disregard for the temporal comfort of the preacher. On one occasion a woman said to Mr. Evans, as he came out of the pulpit, Well, Christmas Evans, we are back with your stipend; but I hope you will be paid at the resurrection. You have given us a wonderful sermon. Yes, yes, was his quick reply; no doubt of that; but what am I to do till I get there? And there is the old white mare that carries me–what will she do? For her there will be no resurrection. But what will you do? What reward will you get for your unfaithfulness at the resurrection? Its hard, but I shall get on at the resurrection; but you, who got on so well in the world, may change places with me at the resurrection. (Paxton Hood.)

Support of the ministry

A clergyman in Wales was appointed by an ordaining council to address the people who had impoverished their former pastor and were now to receive a new one. He recommended in his address that Jacobs ladder be let down from the skies to that Welsh parish, in order that the new minister might go into heaven on the sabbath evening after preaching, and remain there all the week: then he would come down so spiritually minded and so full of heaven, that he would preach almost like an angel. Now, the people insisted on having their pastor with them on other days than the sabbath. That may be, replied the speaker; but then, if he remain among you, he must have something to eat. The dignity of the angels was not inconsistent with their ascending and descending on a wooden ladder; and one ladder on which our ministering angels may go up to their heavenly studies is such a material sustenance as will make it unnecessary for them to grovel in the earth. (Prof. Park.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 7. Who goeth a warfare – at his own charges?] These questions, which are all supposed from the necessity and propriety of the cases to be answered in the affirmative, tend more forcibly to point out that the common sense of man joins with the providence of God in showing the propriety of every man living by the fruits of his labour. The first question applies particularly to the case of the apostle, Does a soldier provide his own victuals? is used to express the military pay or wages, by the Greek writers; for the Roman soldiers were paid not only in money but in victuals; and hence corn was usually distributed among them. See Clarke on Lu 3:14.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Who goeth a warfare any time at his own charges? The work of the ministry is a warfare, the ministers work in that age was so in a more eminent manner, as the opposition to those first ministers of the gospel, both from the Jews and from the heathens, was greater than what ministers have in later ages met with. Now, saith the apostle, none that lists an army, expects that his soldiers should maintain themselves without any pay.

Who planteth a vineyard, and eateth not of the fruit thereof? It is like the planting of a vineyard. The church, in Scripture, is called a vineyard, Isa 5:1,2. The plants are the Lords, but he useth ministers hands in the planting of them: none planteth a vineyard, but in expectation of some fruit; none employeth servants to plant a vineyard, but he resolveth to uphold them with food and raiment, while they are in his work.

Or who feedeth a flock, and eateth not of the milk of the flock? The church is compared to a flock: saith the apostle: No man feeds a flock, either personally, or by his servants, but he eateth, or alloweth his servants to eat, of the milk of the flock. By these three instances, commonly known amongst men, the apostle showeth the reasonableness, that the ministers of the gospel should be maintained by the people, to whom they are ministers.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. The minister is spiritually asoldier (2Ti 2:3), avine-dresser (1Co 3:6-8;Son 1:6), and a shepherd (1Pe 5:2;1Pe 5:4).

of the fruitThe oldestmanuscripts omit “of.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Who goeth a warfare any time at his own charges?…. Some people have done so, as did the Habessines e, and the ancient Romans f; though before the apostle wrote this, the senate had made an act, that the soldiers should have a stipend from the public; and this being now so common, and universally obtaining everywhere, the apostle puts the question he does; and his meaning is, that since ministers of the Gospel are the good soldiers of Jesus Christ, and are engaged in a warfare state, in fighting the good fight of faith, against his enemies, and those of his church, it is but reasonable that their charges should be bore, and they maintained at the public expense:

who planteth a vineyard, and eateth not of the fruit thereof? The church of Christ is a vineyard, it is often so called in Scripture; ministers are planters, vinedressers, and labourers in it; and as the mystical Solomon, the owner of the vineyard, ought to have his thousand, the cultivators of it, the keepers of the fruit, should have their two hundred, So 8:12

Or who feedeth a flock, and eateth not of the milk of the flock? The churches of Christ are compared to flocks of sheep; the ministers of the word are pastors, or shepherds, who have the care and oversight of them, and feed them with knowledge and understanding; and it is but right and just that they enjoy the fruit of their labours, and have a proper and suitable maintenance, as it is that he who feeds a flock should eat of the milk which that produces.

e Ludolph. Hist. Ethiop. l. 2. c. 14. f Liv. Hist. l. 4. prope finem. Alex. ab Alex. Genial. Dier. l. 6. c. 22.

Fuente: John Gill’s Exposition of the Entire Bible

What soldier ever serveth? ( ;). “Who ever serves as a soldier?” serves in an army (). Present middle of old verb .

At his own charges ( ). This late word (from , cooked meat or relish with bread, and , to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers’ wages (often provisions) or the pay of any workman. So of the wages of sin (Ro 6:23). Paul uses (receiving wages, the regular idiom) in 2Co 11:8. See Moulton and Milligan, Vocabulary; Deissmann, Bible Studies, pp. 148,266; Light from the Ancient East, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (verse 7), the husbandman (verse 7), the shepherd (verse 7), the ox treading out the grain (8), the ploughman (verse 10), the priests in the temple (13), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety.

Who planteth a vineyard? ( ;). no earlier than Diodorus, but in LXX and in papyri. Place of vines (), meaning of ending –.

Who feedeth a flock? ( ;). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd’s care over them (Vincent).

Fuente: Robertson’s Word Pictures in the New Testament

Goeth a warfare [] . The “a” in a warfare is the abbreviated preposition on or in, as a coming, afield, going a pilgrimage. In the Geneva Bible, Deu 24:5 is rendered, “When a man taketh a newe wife, he shal not go a warfare.” So Froissart : “He was not in good poynt to ride a warfare.” The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called strateuomenoi, Luk 3:14. More correctly, who serveth as a soldier ? or, as Rev., what soldier servet? See on Luk 3:14; Jas 4:1.

Charges [] . See on Luk 3:14, and compare Rom 6:23; 2Co 11:8.

Feedeth [] . See on 1Pe 5:2. Bengel remarks : “The minister of the gospel is beautifully compared with the soldier, vine – dresser, shepherd.” He goes forth to contend with the world, to plant churches, and to exercise pastoral care over them.

Fuente: Vincent’s Word Studies in the New Testament

1) Who goeth a warfare at any time at his own charges?” (tis stratevetai idios opsoniois pote) “Who soldiers at the expense of or by his own wages at any time?” The implication from the rhetoric question is “no one.”

2) “Who planteth a vineyard and eateth not of the fruit thereof? (tis phuteuei ampelona kai ton karpon autou ouk esthiei;) ‘Who plants a vineyard and eats not the fruit of it?” Implied also is the affirmation “no one.”

3) “Who feedeth a flock and eateth not the milk of the flock? (e tis poimainei poimnen kai ek tou galaktos tes poimnes ouk esthiei?) “Or who shepherds a flock and of the butter of the flock eats not?”

By use of three necessary inference or circumstantial evidence Paul avows that the missionary gospel ministry should be financially supported. The three references in the rhetoric questions were drawn from environmental surroundings: 1) The camp, 2) The vineyard, and 3) The flock. It was considered a principal of ethical honesty and morality that the laborer merited material support for services rendered, whatever his special area of service should be. And Paul and his helpers did labor in the Word and doctrine of Christ, 1Ti 5:17.

Fuente: Garner-Howes Baptist Commentary

7. Who hath gone a warfare at his own charges? It is the present tense that is used (483) as meaning — is accustomed to go a warfare. I have, however, with the view of taking off somewhat of the harshness, rendered it in the preterite. Now, by three comparisons, and these, too, taken from common life, he makes it out that it was allowable for him to live, if he chose, at the public expense of the Church, to show that he assumes nothing to himself but what human nature itself teaches us is reasonable. The first is taken from military law, for soldiers are wont to have their provisions furnished to them at the public expense. The second is taken from vine-dressers, for the husbandman plants a vine — not to throw away his pains, but to gather the fruit. The third is taken from keepers of cattle, for the shepherd does not lay out his labor for nothing, but eats of the milk of the flock — that is, he is supported from the produce. As natural equity points out this as reasonable, who will be so unjust as to refuse sustenance to the pastors of the Church? While it may happen, that some serve as soldiers at their own expense, as, for example, the Romans in ancient times, when no tribute was as yet paid, and there were no taxes, (484) this does not militate against Paul’s statement, for he simply takes his argument from common and everywhere received practice.

(483) The verb is στρατεύεται, goeth a warfare, or serves as a soldier. — Ed

(484) The Roman soldiers received no pay ( stipendium ) from the public expense until 347 years after the founding of Rome. (See Liv. 4. 59 and 5. 7.) — Ed.

Fuente: Calvin’s Complete Commentary

(7) Who goeth a warfare any time at his own charges?Three illustrations from human life and business show that the principle which has been adopted in the Christian Church is not exceptional. A soldier receives his pay; the planter of a vineyard eats the fruit of it; and the owner of a flock is supported by selling the milk. The best MSS. omit the word of before fruit. It probably crept into later texts from the occurrence of that word with the milk; but a vineyard owner actually eats his fruit, whereas not only would it be strange to speak of eating milk, but the owner of flocks would really be sustained chiefly by the sale of the milk and the purchase of food with the money so obtained. He would eat of the milk. It is worth noticing that St. Paul never (with the one exception of Act. 20:28-29) takes up the image supplied by the Lord Himself of Christ being the Shepherd, and the Church His flock. Even here, where the occurrence of the word flock must have suggested it, it is not alluded to. On the other hand, St. Peters favourite image is that of the flock. The command, Feed My flock, would have made it touchingly familiar to him. St. Pauls imagery from nature and country life are on the practical rather than the poetic side; whereas his images from military, political, and social life have the vivid reality which we should expect from one whose life was spent chiefly in towns. It has been observed that St. Pauls vindication falls naturally into three divisions. (1) The argument from induction, 1Co. 9:1-6; (2) that from analogy, 1Co. 9:7; (3) that from authority, 1Co. 9:8.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Ministers are entitled to support by the law of compensation, 1Co 9:7-14.

By this law the soldier, the vintner, the shepherd, nay, the very oxen, are entitled to their recompense.

Fuente: Whedon’s Commentary on the Old and New Testaments

7. Who feedeth Literally, who shepherdeth the flock.

Eateth Not the milk, but of or from the milk; that is, food made from the milk.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘What soldier ever serves paying his own costs? Who plants a vineyard, and does not eat its fruit? Or who feeds a flock, and does not eat of the milk of the flock?’

This principle of having the right to be provided for in the light of his ministry can be evidenced from everyday life. Is a soldier expected to pay for his own keep? Of course not. Do not those who plant vineyards eat of their fruit? Of course. Do not those who feed flocks partake of the milk of the flock? Of course. Thus the soldier of Christ may expect to be fed, the worker in the vineyard to partake from the vines produced, the shepherd who raises a flock to participate of what the flock can provide. Those who serve expect to be provided for from what they serve. They have the right.

Fuente: Commentary Series on the Bible by Peter Pett

1Co 9:7 . Proof of this apostolic right from three analogies in common life , by applying which to the preachers of the gospel it is made manifest that these have the right to live from the gospel . “Pulchre confertur minister evangelii cum milite, vinitore, pastore,” Bengel. Comp 2Co 10:3 ff.; Mat 20:1 ; Joh 10:12 ; Act 20:28 ; Eph 4:5 .

.] i.e. so that he pays his own wages (Luk 3:14 ; Rom 6:23 ).

The difference of construction in the two clauses with ( , see the critical remarks, and then ), is to be regarded as simply an accidental change in the form of conception, without diversity in the substance of the thought. With (comp Sir 11:17 ; Tob 1:10 , al [1420] ) the expression is partitive; in using the accusative Paul has the fruit (the grapes) in a purely objective way before his mind. See generally, Khner, II. p. 181. The wages of shepherds in the East consists to this day in a share of the milk. See Rosenmller, Morgenl. VI. p. 97.

[1420] l. and others; and other passages; and other editions.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(7) 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? (8) Say I these things as a man? or saith not the law the same also? (9) For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? (10) Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (11) If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? (12) If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. (13) Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? (14) Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

The Apostle possessed a great mind. He wrought at one time, and worked as a tent maker, that he might not be chargeable to any man for the mere common necessaries of life, Act 18:3 . He felt, as every generous mind cannot but feel, that it is painful to be beholden to be maintained by others, when the Lord hath enabled a man to get his own bread. But it might so happen, that Paul’s trade of tent-making might not always be in request. And, if so, it was hard, when preaching was over, and hunger sharp, that no one would ask him to eat. The Apostle, therefore, reasons upon the subject, If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Reader! what a wonderful subject will be opened at the last day, when it will be found, that some, truly sent, and truly ordained servants of Christ have labored in the word and doctrine, and been blest of God, and made blessed to the Lord’s people, and yet wanted the daily supply of the bread that perished; while others, unordained of God, and sent only of men, have wallowed in all the indulgence of ease and affluence, and fed themselves, but not the flock. Eze 34:8 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

7 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?

Ver. 7. Who goeth a warfare, &c. ] Ministers as they should be valiant as soldiers, diligent as husbandmen, vigilant as shepherds ( Pastor, arator, eques, &c. ), so should they live from their labour, as every tinker and tapster doth. It is a sign of gasping devotion, when men are so close handed to their ministers whose very cold water goes not unrewarded.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

7 12 ] Examples from common life, of the reasonableness of the workman being sustained by his work .

Fuente: Henry Alford’s Greek Testament

7 .] from the analogies of human conduct . (1) The soldier .

] with pay furnished out of his own resources, the dativus modalis, see Winer, edn. 6, 31. 7.

, of the soldier , who serves in the army: , of the general , or the nation , that leads, or undertakes, the war. So Thucyd. iii. 101, of the states which joined the Peloponnesians, : but Xen. Cyr. viii. 4. 29, of the wife of Tigranes, . See Khner, ii. 18 ( 398).

(2) The husbandman .

. . . ] , as Meyer observes, is simply objective: he does eat the fruit , though it may be only part of it.

(3) The shepherd . Here it is ., perhaps on account of the inappropriateness of . , and also of , milk being for the most part made into other articles of food, which sustain the shepherd partly directly, partly by their sale.

Fuente: Henry Alford’s Greek Testament

1Co 9:7-15 a . 28. THE CLAIM OF MINISTERS TO PUBLIC MAINTENANCE. Paul asserts his right to live at the charge of the Christian community, in order to show the Cor [1295] how he has waived this prerogative (1Co 9:15 b , etc.). But before doing this, he will further vindicate the right; for it was sure to be disputed, and his renunciation might be used to the disadvantage of other servants of Christ. He therefore formally establishes the claim: ( a ) on grounds of natural analogy (1Co 9:7 ); ( b ) by proof from Scripture (1Co 9:8-10 ); ( c ) by the intrinsic justice of the case (1Co 9:11 ); ( d ) by comparison with O.T. practice (1Co 9:13 ); finally ( e ) by ref [1296] to the express commandment of the Lord (1Co 9:14 ). In 1Co 9:12 he indicates, by the way, that “others” of inferior standing are making themselves chargeable on the Cor [1297] Church.

[1295] Corinth, Corinthian or Corinthians.

[1296] reference.

[1297] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

1Co 9:7 puts the question under three figures virtual arguments from nature drawn from the camp , the vineyard , the flock . These figures had been similarly used by our Lord: (1) in Luk 11:21 f., 1Co 14:31 ; (2) in Mat 20:1 ff; Mat 21:28 ff.; (3) in Luk 12:32 , Joh 10 , and Joh 21:15 ff. Cf. in Paul for (1) 1Co 14:8 , Eph 6:10 ff., 1Th 5:8 ; (2) 1Co 3:6 ff.; (3) Act 20:28 , Eph 4:11 . On , see Gm [1298] : it denotes primarily “rations” served out in lieu of pay; then military “stipends” of any kind; then “wages” generally; see parls. ., not “at his proper pay,” but “at his private (as distinguished from public) charges”: cf. 1Co 11:21 , Gal 2:2 . The use of to widen negative, interr [1299] (virtually negative), and hypothetical propositions, common in cl [1300] Greek, is infrequent in N.T. In the third question, a partitive with gen [1301] replaces the acc [1302] , the image suggesting a share: “the shepherd is still remunerated in the East by a share of the milk” (Mr [1303] ); or is P. thinking of the solid food ( ) which comes “ out of the milk”? For the cognate acc [1304] , f1 , cf. 1Pe 5:2 , also Joh 10:16 .

[1298] Grimm-Thayer’s Greek-English Lexicon of the N.T.

[1299] nterr. interrogative.

[1300] classical.

[1301] genitive case.

[1302] accusative case.

[1303] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[1304] accusative case.

Fuente: The Expositors Greek Testament by Robertson

goeth a warfare = serves as a soldier. Greek. strateuomai. Occ elsewhere, Luk 3:14 (which see). 2Co 10:3. 1Ti 1:18. 2Ti 2:4. Jam 4:1. 1Pe 2:11.

charges. Greek. opsonion. Literally soldier’s rations. Occurs elsewhere and translated “wages”, Luk 3:14. Rom 6:23. 2Co 11:8.

vineyard. The only reference to a vineyard in N.T., besides our Lord’s three parables.

of. App-104.

Fuente: Companion Bible Notes, Appendices and Graphics

7-12] Examples from common life, of the reasonableness of the workman being sustained by his work.

Fuente: The Greek Testament

1Co 9:7. , who) The minister of the Gospel is beautifully compared to a soldier, a vine-dresser, a shepherd. The apostle speaks of that which is a common occurrence; although, even then, there had been some, who were soldiers on their own charges-volunteers.-; plants) 1Co 3:6.

Fuente: Gnomon of the New Testament

1Co 9:7

1Co 9:7

What soldier ever serveth at his own charges?-The soldier had a right to receive support from those whom he served. This was a matter of common equity; and on this principle all acted who enlisted as soldiers. So then any man who goes into the world to fight for Jesus is entitled to his support from those to whom he renders service.

who planteth a vineyard, and eateth not the fruit thereof? -Any man that plants a vineyard is entitled to the fruit of the vineyard he planted.

or who feedeth a flock, and eateth not of the milk of the flock?-Any man that feeds a flock is entitled to the milk of that flock. In all this he asserts the right of those who labor for the church of God to live by that labor. He is entitled to a living for the work he does. If he does not labor in his calling, he is not entitled to it, for if any will not work, neither let him eat. (2Th 3:10).

Fuente: Old and New Testaments Restoration Commentary

goeth: 2Co 10:4, 2Co 10:5, 1Ti 1:18, 1Ti 6:12, 2Ti 2:3, 2Ti 2:4, 2Ti 4:7

planteth: 1Co 3:6-8, Deu 20:6, Pro 27:18, Son 8:12

or: Jer 23:2, Jer 23:3, Joh 21:15-17, Act 20:28, 1Pe 5:2

eateth not of the milk: Pro 27:27, Isa 7:22

Reciprocal: Gen 9:20 – planted Lev 7:9 – shall be Num 4:23 – to perform the service Num 5:9 – offering Num 8:24 – wait upon Deu 18:8 – like portions Isa 5:2 – he looked Mat 10:9 – neither 1Co 9:4 – we 1Co 9:18 – when 1Th 2:9 – chargeable 1Th 5:13 – esteem 2Ti 2:6 – husbandman Phm 1:14 – thy benefit

Fuente: The Treasury of Scripture Knowledge

1Co 9:7. Nobody expects a soldier to support himself while fighting for his country. On the same principle, a man who produces fruit or stock is granted the right to partake thereof.

Fuente: Combined Bible Commentary

1Co 9:7. What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock,etc.

Fuente: A Popular Commentary on the New Testament

As if the apostle had said, “As soldiers are paid by those that employ them, and as husbandmen and shepherds live upon the fruits of their labours, so may I, and all the ministers of the gospel with me.”

Where note, 1. That the ministerial function is represented here as a warfare: the ministers of Christ are spiritual soldiers, they have many enemies to encounter with, and contend against. They are also planters, vine-dressers, husbandmen, shepherds: all which titles given to them do intimate and signify what care and painfulness, what diligence and watchfulness, should be found with them.

Note, 2. That maintenance, a comfortable maintenance, from the people, is a debt due to the ministers of the gospel, who labour in the word and doctrine amongst them: Who planteth a vineyard, and eateth not of the fruit thereof?

This is the first argument which our apostle here makes use of, to prove the minister’s maintenance a duty, taken from the law of nations, equity and custom; which do appoint and allow in soldiers, vine-dressers, and shepherds, yea, to all that labour for the use of others in their respective callings, a due reward of wages. What soldier goes to war at his own charges?

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 7. Who goeth a warfare 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?

The gospel is profoundly human; it welcomes all that is in conformity with nature in its normal state. Thus Paul appropriates without hesitation the principle contained in the three examples quoted, which he takes from common life. The principle is this: The man who consecrates his labour to a work, ought to be able to live by that work. The soldier leaves his trade for war; his support is due to him from the man in whose service he fights; , pay, strictly the cooked meats taken along with bread; hence: pay in kind, then also in money.

The vine-dresser bestows all his life on the care of the vine of his employer (Mat 20:1-7); he ought to partake of its fruit. The reading of T. R. of its fruit ( ), is more exact in point of sense; but it is probably a correction of the other better supported reading, , its fruit, an expression which does not necessarily signify that the whole of the fruit comes to him, as if he were proprietor. The three examples, of the soldier, the vine-dresser, and the shepherd, present themselves all the more naturally to the apostle’s mind, because the people of God are often described in the prophets as an army, a vine, a flock.

Next, Paul corroborates this argument taken from human right by a third, which he borrows from Divine right.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

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? [In the East, vine-dressers and shepherds are still thus paid in kind. Work without wages would foster rascality, and it is therefore an unhealthy principle to use in church matters. Second argument: The law of Moses allowed wages for work.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

1Co 9:7. His claim to maintenance, Paul has supported by an appeal to the example of the other apostles, whose equal he has proved himself to be. He now further supports it by appealing to his readers’ sense of justice.

His own rations: at his own expense. It includes both food and pay. Same word in Rom 6:23. These words remind us of the mercenary service so common at one time among the Greeks. This first comparison suggests that in the following comparisons Paul refers to those who plant and shepherd not as owners but as servants. Such expect naturally to be maintained out of the produce of their own toil.

The fruit: not all the fruit. He who produces may fairly claim to eat.

From the milk; including both the butter and cheese made from, and the money derived from sale of, the milk. The man who tends the flock has food from its produce. Cp. 1Co 9:14, live from the Gospel; 1Co 10:4. Each of the above occupations Paul uses elsewhere (2Co 10:3; 1Co 3:6; Act 20:28 : cp. 1Pe 5:2 f) as metaphors of himself or of Christian teachers generally. It is evident that one who devotes himself to the care of others, and who by his own toil produces for them food and nourishing drink, has a right to be maintained by them.

Fuente: Beet’s Commentary on Selected Books of the New Testament

9:7 {5} Who {g} 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?

(5) That he may not seem to burden the apostles, he shows that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labours, and shepherds by that which comes of their flocks.

(g) Goes to warfare?

Fuente: Geneva Bible Notes

Paul used six arguments in the following verses to support his point that those who work have a right to receive pay. First, it is customary. Three illustrations support the fact that Paul as a servant of the Lord had a right to accept support from those to whom he ministered. The Lord’s servants are certainly not inferior to soldiers, farmers, and shepherds.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)