TRV
Translation
King James Version
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?
Complete Jewish Bible
Don’t you know that those who work in the Temple get their food from the Temple, and those who serve at the altar get a share of the sacrifices offered there?
Berean Standard Bible
Do you not know that those who work in the temple eat of its food, and those who serve at the altar partake of its offerings?
American Standard Version
Know ye not that they that minister about sacred things eat of the things of the temple, and they that wait upon the altar have their portion with the altar?
World English Bible Messianic
Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?
Geneva Bible (1599)
Doe ye not knowe, that they which minister about the holy things, eate of the things of the Temple? and they which waite at the altar, are partakers with the altar?
Young's Literal Translation
Have ye not known that those working about the things of the temple--of the temple do eat, and those waiting at the altar--with the altar are partakers?
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In the KJVVerse 28,554 of 31,102
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Commentary on 1 Corinthians 9 verses 3–14
3 ¶ Mine answer to them that do examine me is this,
4 Have we not power to eat and to drink?
5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
6 Or I only and Barnabas, have not we power to forbear working?
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.
Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.
I. These he states, Co1 9:3-6. "My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (Co1 9:4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister - woman - adelphēn gunaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? Co1 9:6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.
II. He proceeds, by several arguments, to prove his claim. 1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? Co1 9:7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? Co1 9:8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good - that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, Co1 9:10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated. 5. He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? Co1 9:13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel (Co1 9:14), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–14. Public domain.
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TertullianAD 220
Against Marcion Book V
When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.
John ChrysostomAD 407
Homily on 1 Corinthians 22
He takes great care to show that the receiving was not forbidden. Whereupon having said so much before, he was not content but proceeds also to the Law, furnishing an example closer to the point than the former. For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests.
But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give it dignity. For he did not say, "They which minister about sacred things receive of those who offer them." But what? "They eat of the temple:" so that neither they who receive may be blamed nor they who give may be lifted up. Wherefore also what follows he hath set down in the same way.
For neither did he say, "They which wait upon the altar receive of them which sacrifice," but, "have their portion with the altar." For the things offered now no longer belonged to those who offered them, but to the temple and the altar. And he said not, "They receive the holy things," but, they "eat of the temple," indicating again their moderation, and that it behoves them not to make money nor to be rich. And though he say that they have their portion "with the altar," he doth not speak of equal distribution but of relief given them as their due. And yet the case of the Apostles was much stronger. For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths. Wherefore all the other examples together did not come up to the saying, "If we sowed unto you spiritual things:" since in saying, "we sowed," he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching. Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from the dangers, but from the greatness of the gift. For he said not, "if we have jeoparded ourselves" or "exposed ourselves to snares" but "if we sowed unto you spiritual things."
And the part of the priests, as far as possible, he exalts, saying, "They which minister about sacred things," and "they that wait upon the altar," thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he hath expressed each of the orders, both the inferior and the superior; the one by saying, "they which minister about sacred things," and the other by saying, "they which wait upon the altar." For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, "why talk to us of the old law? knowest thou not that ours is the time of more perfect commandments?" after all those topics he placed that which is strongest of all, saying, "Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 9:13, the Apostle Paul employs a rhetorical question, drawing upon well-known Old Testament practices concerning the sustenance of temple and altar ministers, to establish a foundational principle: those who serve in sacred capacities are entitled to derive their livelihood from the very service they perform. This verse serves as a crucial bridge in Paul's defense of his apostolic rights, demonstrating that the concept of supporting those dedicated to spiritual work is not merely a human custom but a divinely ordained and historically established norm.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several effective literary devices in this verse. The most prominent is Rhetorical Question, "Do ye not know...?", which serves not to seek information but to emphasize a point that Paul expects his audience to already acknowledge as common knowledge. This device powerfully draws the Corinthians into agreement with his premise before he applies it. He also uses Analogy and Parallelism by presenting two closely related examples: "they which minister about holy things" and "they which wait at the altar." Both refer to temple workers, but the second phrase narrows the focus to those directly involved in sacrificial rites, reinforcing the principle through a specific, potent image. The structure of the verse itself demonstrates Parallelism, with the two clauses mirroring each other in their assertion of a right to sustenance based on sacred service. Furthermore, there is an implied Metonymy or Synecdoche where "the temple" and "the altar" represent the entire system of provisions and sacred duties associated with them, rather than just the physical structures.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 1 Corinthians 9:13 are profound, establishing a clear biblical precedent for the support of those engaged in full-time ministry. It underscores God's consistent principle throughout redemptive history: those dedicated to His service are to be sustained by the community they serve, allowing them to devote themselves fully to spiritual labor without the distraction of worldly occupations. This principle is rooted in God's character as a provider and His desire for His ministers to be unhindered in their sacred calling. It reflects a divine economy where spiritual labor yields material sustenance, not as a wage earned, but as a provision for a consecrated life. This concept elevates the dignity of ministerial work, placing it within the framework of God's own design for His people and His worship.
REFLECTION AND APPLICATION
1 Corinthians 9:13 offers a timeless principle that resonates deeply with the contemporary church regarding the support of its spiritual leaders. It challenges believers to recognize that those who dedicate their lives to the demanding and often sacrificial work of ministry are not merely performing a job, but are engaged in "holy things," a sacred calling worthy of communal provision. This verse cultivates a sense of mutual responsibility within the body of Christ: ministers are called to serve faithfully, and the congregation is called to provide for their needs. This enables ministers to focus wholeheartedly on prayer, the study of the Word, and the shepherding of souls, unburdened by the necessity of secular employment. It is a reminder that supporting ministry is an act of worship, participating in God's provision for His kingdom work, and honoring those who labor tirelessly for the spiritual well-being of the church.
Questions for Reflection
FAQ
Does this verse mean all Christian ministers must be paid a salary?
Answer: While 1 Corinthians 9:13, especially when read in conjunction with 1 Corinthians 9:14, establishes the right of those who preach the gospel to "live of the gospel," it does not mandate a specific payment structure or salary for all ministers. Paul himself, in the very context of asserting this right, chose not to exercise it among the Corinthians to avoid hindering the gospel (1 Corinthians 9:12). The principle is about ensuring that ministers are adequately supported so they can devote themselves fully to their calling, whether through direct financial provision, meeting specific needs, or allowing them to work part-time if that best serves the ministry context. The emphasis is on enabling them to serve unhindered, rather than prescribing a rigid compensation model.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 9:13 directly references Old Testament temple practices, its ultimate fulfillment and deeper significance are found in Christ. The temple and altar, with all their "holy things" and sacrificial rites, were but shadows pointing to the reality of Jesus Christ. He is the ultimate High Priest, who not only "ministered about holy things" but is the Holy One of God, offering Himself as the perfect, once-for-all sacrifice on the cross (Hebrews 9:11-14). In Him, the need for earthly priests to "wait at the altar" and "partake with the altar" is transformed. Believers, through Christ, become a "royal priesthood" (1 Peter 2:9), offering spiritual sacrifices of praise and service. The principle of support for those who minister, then, is not merely a continuation of an Old Covenant custom, but a reflection of Christ's own provision for His church. Just as the earthly temple sustained its ministers, so the spiritual temple—the body of Christ—is called to sustain those who proclaim the good news of the One who fulfilled all temple and altar symbolism, enabling them to devote themselves fully to building up His kingdom and making disciples of all nations (Matthew 28:19-20).