1 Corinthians 9:8Meaning & Commentary from the Church Fathers

Having proved, both by the example of the Apostles and by comparisons from life, that a teacher is not forbidden to receive, Paul proceeds to the third proof and says: “Do I say these things according to man? Or does not the law also say the same?” (1 Cor 9:8).

Until now he had brought nothing from the Scriptures, but had referred to generally accepted custom. Therefore, he says, do not think that I rely on this alone and establish a commandment on human opinion.

I can prove that this is pleasing to God and bring forward the ancient law, which commands the same thing.

Here he continues his discourse with a question, as is done in conversation about something perfectly known. He says: “Do I say these things according to man?” That is, do I rely only on human customs?

That is, do I confirm this only by human examples and have no testimony from Scripture? I can prove that this is also pleasing to God. The Law, which is not from men but from God, commands the same.

But the holy Apostle does not say and unfold this merely according to human reasoning. Does not the law say the same?

He began to make a defense for himself and his companions, saying: "Who ever serves as a soldier at his own expense?" and so forth.

Paul teaches the agreement of these images with divine teaching. By this he shows that his refusal to receive reimbursement from the Corinthians was not without reason. Through so many examples he proves the inner fullness of the gift for the giver.

"Do I speak these things according to man? Does not the law also say these things? For it is written in the law of Moses." If this seems to someone to be human reasoning, let him hear what the law plainly commands: "You shall not muzzle the ox that treads out the grain" (Deut 25:4). "Is it for oxen that God cares?"

Some, out of stinginess, put a muzzle on threshing oxen, tightening their mouths so that they would not eat the grain on the threshing floor. The God of all gave this commandment concerning it: “You shall not muzzle an ox while it treads out the grain.”

That is, do not bind the mouth of the threshing ox, but leave it free, so that it may eat the grain over which it labors.

The Apostle Paul cites this law here in order to prove his point. Do not think, he says, that I say this according to man, that is, on the basis only of human examples, customs, and laws.

For the law of God, given through Moses, commands the same thing: “You shall not muzzle an ox while it treads out the grain” (Deut 25:4). It is written there.

Deut 25:4. Why was it forbidden to muzzle the ox that treads out the grain? So that the ox would not be deprived of the opportunity to eat the ears of grain it was threshing. "Is it for oxen that God cares? Or is it certainly said for our sake?" In giving the above prohibition, the Lord wished to cultivate compassion and sympathy in the Israelites toward everyone who works. Thus they would not deprive such laborers, above all apostles and presbyters who labor in word and teaching, of what they need (1 Tim 5:17).

Third, according to the typological meaning of the Mosaic law’s ordinance not to muzzle the ox that treads out the grain. That is, the ox walking over the sheaves and trampling out the grain with its feet (1 Cor 9:8-10). "Is it for oxen that God cares? Or is it certainly said for our sake? It was written for our sake," for us laborers in the word concerning Christ.

While proving in detail his right to receive support from the disciples, the Apostle refers to the customs of life and uses various comparisons. Some of these are taken from the Sacred Scripture of the Old Testament.

Yet all these arguments are brought only to show that he has the right to use this support, and nevertheless did not use it. Such use could have harmed the work of many people’s salvation.

It could also have deprived him of the dignity of the ascetic feat of abstinence, for which he expects a crown.

The Apostle’s examples and comparisons are very diverse. He compares the Apostles with soldiers, shepherds, and gardeners, all of whom receive possible maintenance for their labor: pay, milk, and fruits.

"Until now he has brought forward nothing from the Scriptures, but appealed to common customs. Therefore, he says, do not think that I rely on this alone and establish the commandment on human opinion. I can prove that this is pleasing to God and bring forward the ancient law, which commands the same. Here he continues the discourse with a question, as one does in conversation about something perfectly known. He says: 'Do I speak these things according to man?' That is, do I rely only on human customs? 'Does not the law also say these things?'" (Chrysostom).