Exegetical and Hermeneutical Commentary of 1 Corinthians 9:13
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?
13. Do ye not know that they which minister about holy things ] Fifth argument. The Jewish priests are maintained by the sacrifices of the worshippers. See Lev 6:17; Num 5:8-10, and especially Num 18:8-20. So also Deu 10:9; Deu 18:1. This was an argument of which in dealing with Jews it would not have been well to lose sight. Whether an Apostle or not St Paul was at least occupied with sacred things, and so had a claim to live, or rather eat, the literal translation (see margin feed) by means of the work he was doing.
partakers with the altar ] The sacrifices were apportioned out according to rule. Part was consumed on the altar; part was given to the priest; part was consumed by the worshipper. See passages cited in the last note.
Fuente: The Cambridge Bible for Schools and Colleges
Do ye not know … – In this verse Paul illustrates the doctrine that the ministers of religion were, entitled to a support from the fact that those who were appointed to offer sacrifice receive a maintenance in their work.
They which minister about holy things – Probably the Levites. Their office was to render assistance to the priests, to keep guard around the tabernacle, and subsequently around the temple. It was also their duty to see that the temple was kept clean, and to prepare supplies for the sanctuary, such as oil, wine, incense, etc. They had the care of the revenues, and after the time of David were required to sing in the temple, and to play upon instruments. Num. 3:1-36; Num 4:1, Num 4:30, Num 4:35, Num 4:42; 8:5-22; 1Ch 23:3-5, 1Ch 23:24, 1Ch 23:27; 1Ch 24:20-31.
Live of the things of the temple – Margin, Feed; that is, are supported in their work by the offerings of the people, and by the provisions which were made for the temple service; see Num 18:24-32.
And they which wait at the altar – Probably the priests who were employed in offering sacrifice.
Are partakers with the altar – That is, a part of the animal offered in sacrifice is burned as an offering to God, and a part becomes the property of the priest for his support; and thus the altar and the priest become joint participators of the sacrifice. From these offerings the priest derived their maintenance; see Num 18:8-19; Deu 18:1, etc. The argument of the apostle here is this: As the ministers of religion under the Jewish dispensation were entitled to support by the authority and the law of God, that fact settles a general principle which is applicable also to the gospel, that he intends that the ministers of religion should derive their support in their work. If it was reasonable then, it is reasonable now. If God commanded it then, it is to be presumed that he intends to require it now.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. They which minister about holy things] All the officers about the temple, whether priests, Levites, Nethinim, c., had a right to their support while employed in its service. The priests partook of the sacrifices the others had their maintenance from tithes, first fruits, and offerings made to the temple; for it was not lawful for them to live on the sacrifices. Hence the apostle makes the distinction between those who minister about holy things and those who wait at the altar.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
You may understand what is the mind and will of God under the New Testament, by reflecting upon what appeareth to you to have been his mind and will under the Old Testament: God had a ministry under the Old Testament, the tribe of Levi was it; and God there ordained and appointed a livelihood for them, Num 18:20; Deu 10:9; 18:1, so as they needed not (as other men) to labour with their hands to get bread to eat.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. minister about holy thingstheJewish priests and Levites. The Greek especially applies tothe former, the priests offering sacrifices.
partakers with the altarapart of the victims going to the service of the altar, and the restbeing shared by the priests (Lev 7:6;Num 18:6; Deu 18:1,&c.).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Do ye not know, that they which minister about holy things,…. Not the priests in the temples of the Heathen deities, as the Ethiopic version suggests; but the priests in the temple at Jerusalem, who were employed in slaying the sacrifices, taking off their skins, cutting them into pieces, laying them in order with the wood upon the altar, and burning them, with other services they there performed, which were well known to the Corinthians, many of this church being Jews:
live of the things of the temple; the tithes and firstfruits, and other oblations, and presents in money or goods, thither brought; nor had they any other way of living and supporting their families; for the priests and Levites had no inheritance among the children of Israel, and therefore provision was made for them in this way:
and they which wait at the altar are partakers with the altar; some read it, “who sit at the altar”; but none might sit in the temple but a king of the house of David n; the priests and Levites always stood in their ministry, some doing one thing, and some another; some slew the sacrifice, others sprinkled the blood; some took away the ashes, others laid the wood, others brought up the parts of the sacrifice when slain, skinned, and cut asunder, and laid them on the altar o, and these partook with the altar; some parts the altar devoured, being consumed by fire upon it; but then there were other pieces which by law were reserved for the priests, and upon which they and their families lived: hence the distinction of , the food of the altar, and , “the food of man” p; and therefore as it was but just and equitable that persons so employed should be maintained out of the revenues of the temple and altar, it is but right that Gospel ministers should be provided for with a suitable maintenance.
n Bartenora in Misn. Yoma, c. 8. sect. 1. o Misn. Yoma, c. 2. sect. 3. Tamid. c. 3. sect. 1. p Vid. Maimon. & Bartenora in Menachot, c. 3. sect 1.
Fuente: John Gill’s Exposition of the Entire Bible
Sacred things ( ).
Of the temple ( ). Play on the same word (sacred). See Nu 18:8-20 for the details. This is a very pertinent illustration.
They which wait upon the altar ( ). Old word , to sit beside, from —, like Latin assidere, and so constant attendance. Only here in the N.T. Locative case , late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on Mt 5:23.
Fuente: Robertson’s Word Pictures in the New Testament
Minister [] . Lit, work or perform. Never in classical Greek of being engaged in sacred rites.
Wait [] . Etymologically akin to paredrov sitting beside. See on ch. 1Co 7:35. Ony here in the New Testament.
Altar [] . See on Act 17:23
Fuente: Vincent’s Word Studies in the New Testament
1) “Do ye not know (ouk oidote) “Do you all not recognize, comprehend, or perceive”
2) “That they which minister about holy things. (hoti hoi ta hiera ergazomenoi) “That the ones continually working, manually laboring, at sacred things”
This involved care of the tithe of the land, herd, and flock and the ministry of music in connection with temple worship.
3) “Live of the things of the temple (ta ek tou hierou esthiousin) “They eat of the things or live of the things of the sacred temple things.” The entire tribe of Levi was supported by the tithe, not merely the priesthood Num 18:21-31; Neh 10:37; Heb 7:5.
4) “And they which wait at the altar. (hoi to thursiasterio paredrouontes) “And the ones attending on the altar” – those who administered the sacrifices, cared for the wood, fire, flesh, blood, and disposal of refusal (the priests) – the higher function of worship.
5) “Are partakers with the altar?” (to thesiasterio summerizontai) “Are close partakers with the altar.” In addition to the regular tithe for administrative altar service, the priesthood received a prescribed part of certain sacrifices, plus an heave offering as sustaining pay for services rendered, Lev 18:8-19; Mal 3:9-10.
Fuente: Garner-Howes Baptist Commentary
13. Know ye not, Apart from the question that he discusses, he appears to have dwelt the longer in taking notice of this point, with the view of reproaching the Corinthians indirectly for their malignity in allowing the ministers of Christ to be reviled in a matter that was so justifiable. For if Paul had not of his own accord refrained from using his liberty, there was a risk of the progress of the gospel being obstructed. Never would the false Apostles have gained that point, had not ingratitude, to which the Corinthians were already prone, opened up the way for their calumnies. For they ought to have repelled them sharply; but instead of this they showed themselves excessively credulous, so that they would have been prepared to reject the gospel, if Paul had used his right. Such contempt of the gospel, and such cruelty towards their Apostle, deserved to be more severely reproved; but Paul, having found another occasion, touches upon it indirectly and mildly, with his usual modesty, that he may admonish them without affronting them.
Again he makes use of a new comparison, to prove that he had not used the power that he had from the Lord. Nor does he any longer borrow examples from any other source, but shows that this has been appointed by the Lord — that the Churches should provide for the support of their ministers. There are some that think that there are two comparisons in this passage, and they refer the former to the Lord’s priests, and the latter to those that acted as priests to the heathen gods. I am, however, rather of opinion that Paul expresses, as he is accustomed, the same thing by different terms. And, truly, it would have been a weak argument that was derived from the practice of the heathens, among whom the revenues of the priesthood were not devoted to food and clothing, but to magnificent dresses, royal splendor, and profuse luxury. These would, therefore, have been things too remote. I do not call it in question, however, that he has pointed out different kinds of ministerial offices; for there were priests of a higher order, and there were afterwards Levites, who were inferior to them, as is well known; but that is not much to the point.
The sum is this — “The Levitical priests were ministers of the Israelitish Church; the Lord appointed them sustenance from their ministry; hence in ministers of the Christian Church the same equity must be observed at the present day. Now the ministers of the Christian Church are those that preach the gospel.” This passage is quoted by Canonists, when they wish to prove that idle bellies must be fattened up, in order that they may perform their masses; (488) but how absurdly, I leave it to children themselves to judge. Whatever is stated in the Scriptures as to the support to be given to ministers, or the honor that is to be put upon them, they immediately seize hold of it, and twist it to their own advantage. For my part, however, I simply admonish my readers to consider attentively Paul’s words. He argues that pastors, who labor in the preaching of the gospel, ought to be supported, because the Lord in ancient times appointed sustenance for the priests, on the ground of their serving the Church. Hence a distinction must be made between the ancient priesthood and that of the present day. Priests under the law were set apart to preside over the sacrifices, to serve the altar, and to take care of the tabernacle and temple. Those at the present day are set apart to preach the word and to dispense the sacraments. The Lord has appointed no sacrifices for his sacred ministers to be engaged in; (489) there are no altars for them to stand at to offer sacrifices.
Hence appears the absurdity of those who apply this comparison, taken from sacrifices, to anything else than to the preaching of the gospel. Nay farther, it may be readily inferred from this passage, that all Popish priests, from the head himself to the lowest member, are guilty of sacrilege, who devour the revenues appointed for true ministers, while they do not in any way discharge their duty. For what ministers does the Apostle order to be maintained? Those that apply themselves to the preaching of the gospel. What right then have they to claim for themselves the revenues of the priesthood? (490) “Because they hum a tune and perform mass.” (491) But God has enjoined upon them nothing of that sort. Hence it is evident that they seize upon the reward due to others. When, however, he says that the Levitical priests were partakers with the altar, and that they ate of the things of the Temple, he marks out ( μετωνυμικῶς) by metonymy, the offerings that were presented to God. For they claimed to themselves the sacred victims entire, and of smaller animals they took the right shoulder, and kidneys and tail, and, besides this, tithes, oblations, and first-fruits. The word ἱερόν, therefore, in the second instance, (492) is taken to mean the Temple.
(488) “ Et autres brimborioas;” — “And other baubles.”
(489) “ Auiourd’huy;” — “At the present day.”
(490) “ De quel droict s’usurpent ces ventres paresseux le reuenu des benefices, qu’ils appelent ?” — “By what right do these lazy bellies claim to themselves the revenue of the benefices, as they call it?”
(491) “ Pource qu’ils gringotent des messes et anniuersaires;” — “Because they hum a tune at masses and anniversaries.”
(492) In the original, the words τα ἱερὰ and τοῦ ἱεροῦ, occur in the same clause, and our Author’s meaning is, that in the second instance the noun ἱερον, denotes the temple. — Ed
Fuente: Calvin’s Complete Commentary
(13) Do ye not know.The Apostle now turns to appeal to an argument which would have weight with them as Christians. The rights of the ministry to be supported by the Church have already been established by an appeal to ordinary life and to the Jewish law; and the statement has been made that the Apostle having that right, did not, for wise reasons, use it. There is one higher step in the argument. It was not only a principle of Jewish law which Christ might have abrogated, but it was a provision of the Jewish economy which Christ Himself formally perpetuated.
They which minister. . . .Better, They which minister about the holy things eat from the temple, and they which serve at the altar have their share with the altar. The first part of this passage refers to the general principle that the priests who were engaged in the Temple services were supported from the various offerings which were brought there, and the second clause more definitely alludes to the particular fact that when a sacrifice was offered on the altar, the sacrificing priests, as well as the altar, had a share of the animal. (See Lev. 6:16; Lev. 6:26; Lev. 7:6; Numbers 5; Numbers 18; Deuteronomy 10, 18) A suggestion that the allusion might be to the custom of the heathen priests is wholly inadmissible, for such would have no force for Christians, and would entirely destroy the sequence of the next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. They which minister Alluding to the Levites.
Wait at the altar The priests.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Do you not know that those who minister about sacred things eat of the things of the temple, and they who wait on the altar have their portion with the altar? Even so did the Lord ordain that those who proclaim the gospel should live of the gospel.’
The argument continues. God ordained that the priests and Levites should receive their portion from the Temple, and those who waited at the altar received their portions. Thus God provided both a system of their receiving portions of sacrifices and also of their receiving a proportion of the fruitfulness of Israel by tithes and offerings. Even so did the Lord ordain that those who proclaimed the Gospel should live by the Gospel.
‘Even so did the Lord ordain.’ The reference here is to Mat 10:9-15 where Jesus taught His disciples that they must look to God to provide for them through the godly, those who were true to God. Among the Jews this was the recognised and established custom. By it they demonstrated their acceptance of the teacher. Note here that the Lord’s very words are seen as parallel with the Scriptures as the word of God (Mar 7:13).
Fuente: Commentary Series on the Bible by Peter Pett
The duty of hearers:
v. 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?
v. 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.
v. 15. But I have used none of these things, neither have I written these things that it should be so done unto me; for it were better for me to die than that any man should make my glorying void. Lest any member of the Corinthian congregation misunderstand him and make it a point to harp upon the necessity of unselfishness in preachers, Paul again refers them to the fundamental rule which should always be observed, namely, that under normal conditions the congregations should supply all the bodily needs of their pastors. He derives a further reason for his argument from the Temple service: Do you not know that those employed in the sacred offices, those that are busy with the holy things in the Temple, eat what comes from the sacred place? The apostle speaks of the Temple service, especially that connected with the offering of sacrifices. The men engaged in this work everywhere, not only among the Jews, but among the Gentiles as well, obtained their support from the temple, from the gifts and offerings of the people. See Num 18:8 ff. ; Deu 18:1 ff. And those that wait at the altar, that are actually engaged in performing the sacrificial rites, have their portion with the altar, a part of the sacrifice being reserved for the use of the priests, Lev 10:12-15. According to this precedent the rule holds true also in the New Testament: So also did the Lord determine for them that preach the Gospel that they should live of the Gospel. Mark: This is a command of the Lord, and may not be set aside with impunity. Since all things in the world are really His own, merely entrusted to the users for the time being, therefore it is His function and privilege to decide in what way the goods of this world should be used. The pastors being exclusively engaged in the business of preaching the Gospel, devoting all their time to the study of the glorious message of salvation and to the application of its comforting truths, the Lord wants their physical wants supplied by the people that are served with the Gospel; the means, not of a mere existence or subsistence, but of a decent livelihood, should be forthcoming from the rich store of God’s blessings, as given to His children.
Paul hastens to add that his own case is an exception: But so far as I am concerned, I have not used any of these things. He had the right and authority to expect from the Corinthian congregation a maintenance in accordance with his outline above, vv. 4 -6. These privileges he has deliberately foregone; he had settled upon this policy for some definite reasons of his own, chief of which was the desire to serve the Gospel all the more efficiently. And so he explains further: Not, however, have I written this that this should happen, should be done, in my case. He is not speaking for himself, in his own interest. He emphatically declares: For it is well, honorable, advantageous, for me rather to die than my boasting shall no one make void! In his excitement the apostle forgets even the grammatical construction. Strong feeling, impatience, indignation, often influenced Paul in that way. He had set his heart upon preaching the Gospel without remuneration from the congregations, and his wish was rather to be dead than to have this glory taken from him. Any temporal loss or want he deemed unimportant beside the loss of his special boast, which he intended to take along beyond the grave. Not that Paul wanted to stand out prominently before the other apostles, but his humility was such that he would have called ingratitude in himself what he demanded for them as their right.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 9:13-14 . An additional proof of the above right on the part of the teachers, drawn now from the sphere of the Israelitish theocracy, namely, from the example of the priests and the corresponding command of Christ Himself. Then, in 1Co 9:15 , repeats the contrast to this.
The first of the two parallel halves of 1Co 9:13 , [1447] which together describe the (Luk 1:7 ), characterizes the priests generally : ., who do the holy things, i.e. whose work is to perform divine service; the second clause again is more specific : “who are constantly busied at the altar of sacrifice” ( . and ., of an official , and especially of a priestly, assidere , Diod. Sic. i. 40; Josephus, cont. Ap. i. 7; Lucian, Asin. 5; Kypke, II. p. 213). As regards , res sacrae, i.e. what belongs to the divine cultus, comp 3Ma 3:21 (according to the true reading); Demosth. 1300. 6; and often elsewhere in the classics. They eat from the sanctuary , inasmuch as they have their support from what is brought into the temple (sacrifices, shewbread, first-fruits, etc.); they have their share with the altar of sacrifice , inasmuch as they take to themselves their part of the offerings which belong to the altar. See Num 18:8 ff. Beza puts it well: “altaris esse socios in dividenda victima.” It is incorrect to explain the first clause as referring to the Levites and the second to the priests (so Chrysostom, Theophylact, Vitringa, Wolf), for the Levites were not , but only (3 Esdr. 1:3) , and therefore, in respect of their occupations, are no fitting analogues to the preachers of the gospel; see rather Rom 15:16 ; Phi 2:17 . On this ground we must refuse even to include the Levites here (against de Wette, Osiander, Maier, al [1449] ). Rckert understands both clauses to refer to the Jewish and heathen cultus and its ministers. But in the mind of the apostle, looking at things from the theocratic point of view of his nation, the and the . are simply , those of Israel (Rom 9:4 ); and how could he otherwise have said . . [1450] , 1Co 9:14 , seeing that the heathen priestly institute was by no means of divine appointment? For these reasons we cannot even say, with Ewald, that the words refer primarily indeed to Num 18 , but are couched in such a general form as to apply also to the priests in the heathen temples. The mention of . is especially opposed to this interpretation, since for Paul there can be but the one altar; comp 1Co 10:18 .
. . [1452] ] so, i.e. in accordance with the relation of things stated in 1Co 9:13 , hath the Lord also , etc. is Christ ; the allusion is to such sayings of His as Mat 10:10 , Luk 10:8 , here referred to as handed down by living tradition. By the , again, the command of Christ is linked to the foregoing relations under the O. T. economy , with which it corresponds (comp Chrysostom). The order of the words is enough of itself to show that the reference is not to God , for in that case we must have had: . . .
For examples of the idiom , see Kypke.
[1447] The paraphrastic description of the priests from their employments serves to make the representation uniform with that in ver. 14. The double designation, however, brings out the analogy with the Christian teachers in a more clear and telling way for the purposes of the argument. The holy thing at which they labour is the gospel (Rom 15:16 ), and the offering which they present is the faith of their converts (Phi 2:17 ), and, consequently, those converts themselves (Rom. l.c. ).
[1449] l. and others; and other passages; and other editions.
[1450] . . . .
[1452] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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?
Ver. 13. Live of the things of, &c. ] Yea, they lived plentifully and richly, as appears by the liberal gifts of those Levites for Passover Offerings, 2Ch 35:9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13, 14 .] Analogy of the maintenance of the Jewish priesthood from the sacred offerings, with this right of the Christian teacher, as ordained by Christ .
Meyer rightly remarks, that can only mean the priests, not including the Levites : and therefore that both clauses apply to the same persons.
, , , are technical words for the offering of sacrifice . See reff. to LXX.
here, as is parallel with it below, is probably not ‘ the sacrifice ,’ ‘ the holy thing ,’ but the temple ‘ the holy building .’ Similarly Jos. B. J. v. 13. 6, makes the Zealots say, .
. ] So Jos. contra Apion. 1Co 1:7 , speaks of the priests as .
On the practice referred to, see Num 18:8 ff.; Deu 18:1 ff.
No other priesthood but the Jewish can have been in the mind of the Apostle. The Jew knew of no but one : and he certainly would not have proposed heathen sacrificial customs, even in connexion with those appointed by God, as a precedent for Christian usage: besides that the idea is inconsistent with : see below.
Fuente: Henry Alford’s Greek Testament
1Co 9:13-14 . After the personal “aside” of 1Co 9:11 f., Paul returns to his main proof, deriving a further reason for the disputed from the Temple service. “Do you not know” you men of knowledge ( cf. 1Co 3:16 ) ; “that those employed in the sacred offices eat what comes from the sacred place (the Temple)?” “qui sacris operantur, ex sacrario edunt” (Cv [1326] ): see the rules ad hoc in Lev 6:8 to Lev 7:38 and Num 18:8-19 . For (of business, employment ), cf. 1Co 4:12 , Act 18:3 , etc. “Those that are assiduous at the altar,” qui altari assident (Bz [1327] ) i.e. , the priests engaged in the higher ritual functions are distinguished from other Temple ministers; the position of Paul and his colleagues is analogous to that of these chief dignitaries. , to have one’s seat beside; cf . , 1Co 7:35 . P. argues by analogy from the Jewish priest to the Christian minister in respect of the claim to maintenance ; we cannot infer from this an identity of function , any more than in the previous comparison with “the threshing ox”. . , “have their portion with the altar,” i.e. , share with it in the sacrifices “altaris esse socios in dividendo victimas” (Bz [1328] ); parts of these were consumed in the altar-fire, and parts reserved for the priests (Lev 10:12-15 ). Some refer the first half of 1Co 9:13 to Gentile and the last to Israelite practice; but “with the Ap., is only the sanctuary of the God of Israel, only the altar on which sacrifice is made to Him” (Hf [1329] ): cf. Act 22:17 , etc., and the Gospels passim , as to ; 1Co 10:18 , as to ; cf. 1Co 10:1-12 , for the use in this Ep. of O.T. analogies. “So also (in accordance with this precedent) did the Lord appoint for those that preach the good tidings to live of the good tidings.” in 1Co 9:14 matches , 1Co 9:13 ; , : cf. . . , Rom 15:16 . For the “ordinance” of “the Lord” ( sc . Jesus), see parls.; the allusion speaks for detailed knowledge of the sayings of Jesus, on the part of writer and readers; cf. 1Co 7:10 , 1Co 11:23 ff., and notes. , act [1330] , as in 1Co 7:17 , 1Co 11:34 ; mid [1331] in 1Co 16:1 . , of source of livelihood ( ex quo quod evangelium prdicant , Bz [1332] ), in cl [1333] Gr [1334] often (see parls.). For , see note on 1Co 2:1
[1326] Calvin’s In Nov. Testamentum Commentarii .
[1327] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[1328] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[1329] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[1330] active voice.
[1331] middle voice.
[1332] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[1333] classical.
[1334] Greek, or Grotius’ Annotationes in N.T.
Do ye not know = Know ye not. See 1Co 3:16.
know. App-132.
minister. Same word as “work” 1Co 9:6.
holy things. Greek. hieros. Only here and 2Ti 3:15.
live = eat. See Deu 18:1.
temple. Greek. hieron, neut. of hieros. The temple generally. See Mat 23:16.
wait. Greek. prosedreuo. Only here, but the texts read paredreuo, same meaning.
are partakers = divide. Greek. summerizomai. Only here.
13, 14.] Analogy of the maintenance of the Jewish priesthood from the sacred offerings, with this right of the Christian teacher, as ordained by Christ.
Meyer rightly remarks, that can only mean the priests, not including the Levites: and therefore that both clauses apply to the same persons.
, , , are technical words for the offering of sacrifice. See reff. to LXX.
here, as is parallel with it below, is probably not the sacrifice, the holy thing, but the temple-the holy building. Similarly Jos. B. J. v. 13. 6, makes the Zealots say, .
.] So Jos. contra Apion. 1Co 1:7, speaks of the priests as .
On the practice referred to, see Num 18:8 ff.; Deu 18:1 ff.
No other priesthood but the Jewish can have been in the mind of the Apostle. The Jew knew of no but one: and he certainly would not have proposed heathen sacrificial customs, even in connexion with those appointed by God, as a precedent for Christian usage: besides that the idea is inconsistent with : see below.
1Co 9:13. ) sacred things.- , of the temple)-, at the altar) If the Mass were a sacrifice, Paul would have undoubtedly accommodated to it the apodosis in the following verse.
1Co 9:13
1Co 9:13
Know ye not that they that minister about sacred things eat of the things of the temple,-God ordained in the temple service that those who administered in the temple should live from the offerings in the temple.
and they that wait upon the altar have their portion with the altar?–Of the offerings and sacrifices brought to the temple, certain portions were set apart for the priests and their helpers around the altar, and for their families. While serving at the altar they must live of the offerings made.
they: 1Co 10:18, Lev 6:16-18, Lev 6:26, Lev 7:6-8, Num 5:9, Num 5:10, Num 18:8-20, Deu 10:9, Deu 18:1-5, 1Sa 2:28
live: or, feed
Reciprocal: Gen 47:22 – for the priests Lev 5:13 – shall be Lev 7:9 – shall be Lev 7:32 – General Lev 10:15 – for ever Lev 22:7 – General Num 18:21 – even the service Num 31:30 – and give Pro 27:18 – keepeth Eze 44:29 – eat Eze 45:5 – the ministers Eze 48:10 – for the priests Joe 1:13 – ye ministers Mal 1:10 – neither Rom 6:3 – Know 1Co 3:16 – Know Heb 13:10 – an altar
1Co 9:13. The apostle adds another proof for his position by referring to an arrangement under the Mosaic system, in which the one officiating in the altar service got part of his living from that service. (See Lev 6:16 Lev 6:26 Lev 7:6 Lev 7:31-32.)
1Co 9:13. Know ye not that they which minister about sacred things eat of the things of the temple?of the sacrificial offerings, expressly allocated to the priests. The Gentile converts are supposed to be aware of this, mixing constantly with their Jewish fellow-converts, not to speak of their presumed acquaintance to that extent with the Old Testament; and the practice in their own pagan worship was analogous.
and they which wait upon the altar have their portion with the altar?certain parts of the victim expressly reserved for their use.
A fifth argument is here produced for the ministers’ maintenance, which is taken from the example of the Levites, who lived upon the things that were offered in the temple, and at the altar, and had a considerable part of the sacrifice allowed them by God himself for their ministration, under the law.
In like manner, says the apostle, “It is the Lord’s pleasure and appointment now under the gospel, Mat 10:10; Luk 10:7 that they who preach the word should be maintained for it, and not diverted from their work by the cares and business of the world, but have a livelihood from their labour.
Hence it clearly appears, that a maintenance for the ministry under the gospel; for so, says the apostle, God has ordained. God’s will in this matter is the same under the New Testament as it was under the old; and and as a maintenance in general is of divine right, so tithes may make thus far a claim to be of that nature, that it is believed the wisdom of man cannot find out any better expedient, than by them to support a ministerial maintenance for the preachers of the gospel to the end of the world.
1Co 9:13-14. Do ye not know, &c. In further support of the justice of the claim in question, I might remind you of the provision which God made for the priests and Levites under the Mosaic law; that they which minister about holy things As, 1st, the Levites, who perform the various servile offices relating to the temple service; live Are supported by; the things of the temple Have their maintenance, in a great measure, from the offerings, tithes, &c., brought thither; And, 2d, they which wait at the altar The priests, who are chiefly employed in offering the sacrifices at the altar; are partakers with the altar Have a portion allotted them of the sacrifices offered upon it. Even so According to the equity of that law; hath the Lord Christ ordained Namely, Luk 10:7-8; Mat 10:11; that they which preach the gospel should live by the gospel Should be supported by those to whom they preach it.
Vv. 13. Do ye not know that they which minister about holy things live of the temple? and they which wait at the altar are partakers with the altar?
In heathen as well as in Jewish worship, it was customary for those who were employed in the sacred ceremonies, to live on the product of these rites. This was a matter so thoroughly received, that Rckert thinks he can apply the two terms used in 1Co 9:13 (minister, wait upon) to those heathen and Jewish worships, and that Hilary (Ambrosiaster) has applied the first to heathen and the second to Jewish worship. But by the expression: Do ye not know? Paul seems to appeal to a Divine authority; he means probably, therefore, to speak only of Jewish worship. The term temple, also, can hardly refer to any other edifice than the only one which in Paul’s eyes deserved the name, the temple of Jerusalem; see on 1Co 8:10. Finally, in this sense the expression: even so, 1Co 9:14, would become somewhat unsuitable; for the apostle could not put on the same level the authority of heathen customs and that of the Lord. It is therefore with reason that most commentators refer these two examples to Jewish worship, with this difference only, that according to Meyer and others, the two propositions refer to the priests, while according to others,
Chrysostom, for example,the first refers to the Levites, the second to the priests; or finally, according to a third class, the first denotes the Levitical order as a whole (Levites and priests together), and the second, the priests only. This last meaning seems to me the only admissible one. To minister about holy things, in the first proposition, is a very general expression comprehending all the acts and all the individuals devoted to the temple service; whereas serving at the altar applies to none but to priests, who alone offered the victims on the altar. It is well known that the Levites lived by their employment by means of the tithes and offerings paid by the people, and that in like manner the priests lived by the altar, first by means of the tithe which the Levites paid to them, and then specially by the portion of the victims which was reserved for them. It is this last custom which explains the term , to partake with the altar. Finally, the apostle reaches the unanswerable argument: the positive order of the Lord Himself.
Know ye not that they that minister about sacred things eat of the things of the temple [the offerings, etc.], and they that wait upon the altar have their portion with the altar? [Num 18:8-13; Deu 8:1 . Sixth argument: Christ himself ordained that ministers should be supported by those whom they serve.]
13. Do you not know that those who work in sacrifices eat of the temple? The very fact that the Levitical priests serving in the temple subsisted on the sacrifices brought thither, is an irrefutable argument in favor of temporal support. Do not those ministering at the altar partake of the altar? These arguments are clear, explicit and unanswerable in favor of ministerial support.
Verse 13
They which minister, &c.; the priests. Provision was made for the support of the priests out of the offerings from the temple.
1Co 9:13-14. Two more arguments supporting Paul’s claim to maintenance. That they are separated from the former arguments by 1Co 9:12 b and are introduced by the emphatic words do you not know, gives them great prominence.
The sacred-things: the various rites of the temple.
Eat from the sanctuary, or sacred-place: receive maintenance from the temple. A part of most sacrifices was given to the priests for food: Lev 6:16; Lev 6:26; Num 18:8-19.
Give attendance at the altar: present themselves to offer sacrifice.
Receive portions with etc.: Of peace offerings, a part was consumed on the altar, and a part by the priest. In 1Co 9:13 a we have the priest’s work generally; in 1Co 9:13 b, that part of it in which the principle before us is most conspicuous.
In this way also: not only adds to the ordinances of Moses an ordinance of Christ, but strengthens the authority of each by showing that they embody the same principle.
The Lord, Master of His church, ordained: in Mat 10:9 f; Luk 10:7; another mark of agreement of or Gospels with the words of Christ as reported to Paul. Cp. 1Co 7:10.
Live from the Gospel: obtain by preaching it the things needful for bodily life.
This section was primarily designed to be merely a background throwing into bold relief Paul’s refusal to be maintained by the church. But the earnestness of his tone, the accumulation of arguments, and hints in 1Co 9:3; 1Co 9:13, betray the presence of opponents whom Paul wished to confute and abash. Cp. 2Co 11:12. And the general applicability of his many arguments, and especially of 1Co 9:14, have evident reference to the necessity, foreseen by Paul though possibly not then existing, for paid workers in the church. And doubtless, with a view to this, as well as to the preachers sent forth by Himself personally, the words of Mat 10:9 f; Luk 10:7 were spoken and recorded. Probably the conspicuous feature of the Mosaic ritual mentioned in 1Co 9:13 was designed with the same purpose. That each church has a right to decide which of its members shall be thus maintained, Paul admits, by presenting in 1Co 9:1-3 his own credentials. And, by waiving his right to maintenance in order thus more effectively to do Christ’s work, Paul set an example of that gratuitous service of the church which is not only a beautiful expression of unselfish devotion but is also one of the most important factors in the progress of Christianity.
9:13 {9} Do ye not know that they which minister about holy things live [of the {l} things] of the temple? and they which wait at the altar are {m} partakers with the altar?
(9) Last of all he brings forth the express law concerning the nourishing of the Levites, which privilege nonetheless he will not use.
(l) This is spoken by the figure of speech metonymy, for those things that are offered in the temple.
(m) Are partakers with the altar in dividing the sacrifice.
Fifth, the practice of the priesthood further supported Paul’s point. Paul appealed to the common Jewish practice, which was also prevalent in pagan religions, of allowing those who minister in spiritual matters to gain physical support from those they serve.
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)