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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, ἐγὼ δὲ … τούτων repeats the contrast to this.
The first of the two parallel halves of 1Co_9:13,[1447] which together describe the ἱερατεύειν (Luk_1:7), characterizes the priests generally: οἱ τὰ ἱερὰ ἐργαζ ., 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” ( προσεδρ . and ΠΑΡΕΔΡ ., 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 τὰ ἱερά , 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 τὰ ἱερὰ ἐργαζόμενοι , but only ἹΕΡΌΔΟΥΛΟΙ (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; Php_2:17. On this ground we must refuse even to include the Levites here (against de Wette, Osiander, Maier, al[1449]). Rückert 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 ἱερόν and the ΘΥΣΙΑΣΤ . are simply ΚΑΤʼ ἘΞΟΧΉΝ , those of Israel (Rom_9:4); and how could he otherwise have said οὕτω καὶ Κ . Τ . Λ [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 Numbers 18, but are couched in such a general form as to apply also to the priests in the heathen temples. The mention of τῷ θυσιαστηρ . is especially opposed to this interpretation, since for Paul there can be but the one altar; comp 1Co_10:18.
οὕτω καὶ ὁ Κύριος κ . τ . λ [1452]] so, i.e. in accordance with the relation of things stated in 1Co_9:13, hath the Lord also, etc. Ὁ Κύριος 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 καί , 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: οὕτω καὶ τοῖς τὸ εὐαγγ . καταγγ . ὁ Κύριος διέταξε .
For examples of the idiom ΖῆΝ ἘΚ , 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 (Php_2:17), and, consequently, those converts themselves (Rom. l.c.).
[1449] l. and others; and other passages; and other editions.
[1450] . τ . λ . καὶ τὰ λοιπά .
[1452] . τ . λ . καὶ τὰ λοιπά .