Text -- 1 Corinthians 10:1-22 (NET)

Learning from Israel’s Failures

10:1 For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, 10:2 and all were baptized into Moses in the cloud and in the sea, 10:3 and all ate the same spiritual food, 10:4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ. 10:5 But God was not pleased with most of them, for they were cut down in the wilderness. 10:6 These things happened as examples for us, so that we will not crave evil things as they did. 10:7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.” 10:8 And let us not be immoral, as some of them were, and twenty-three thousand died in a single day. 10:9 And let us not put Christ to the test, as some of them did, and were destroyed by snakes. 10:10 And do not complain, as some of them did, and were killed by the destroying angel. 10:11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 10:12 So let the one who thinks he is standing be careful that he does not fall. 10:13 No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.

Avoid Idol Feasts

10:14 So then, my dear friends, flee from idolatry. 10:15 I am speaking to thoughtful people. Consider what I say. 10:16 Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ? 10:17 Because there is one bread, we who are many are one body, for we all share the one bread. 10:18 Look at the people of Israel. Are not those who eat the sacrifices partners in the altar? 10:19 Am I saying that idols or food sacrificed to them amount to anything? 10:20 No, I mean that what the pagans sacrifice is to demons and not to God. I do not want you to be partners with demons. 10:21 You cannot cannot drink the cup of the Lord and the cup of demons. You cannot cannot take part in the table of the Lord and the table of demons. 10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is?

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 10:1

For ( gar ).

Correct text, not de . Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in 1Co 9:26. and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril.

Robertson: 1Co 10:1

All under the cloud ( pantes hupo tēn nephelēn ).

They all marched under the pillar of cloud by day (Exo 13:21; Exo 14:19) which covered the host (Num 14:14; Psa 105:39). This mystic cloud was the symbol of the presence of the Lord with the people.

Robertson: 1Co 10:2

Were all baptized unto Moses in the cloud and in the sea ( pantes eis ton Mōusēn ebaptisanto en tēi nephelēi kai en tēi thalassēi ).

The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read ebaptisanto (causative first aorist middle, got themselves baptized) while Aleph A C D have ebaptisthēsan (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses eis concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Gal 3:27).

Robertson: 1Co 10:3

The same spiritual meat ( to auto pneumatikon brōma ).

Westcott and Hort needlessly bracket to auto . Brōma is food, not just flesh. The reference is to the manna (Exo 16:13.) which is termed "spiritual"by reason of its supernatural character. Jesus called himself the true bread from heaven (Joh 6:35) which the manna typified.

Robertson: 1Co 10:4

For they drank of a spiritual rock that followed them ( epinon ek pneumatikēs akolouthousēs petras ).

Change to the imperfect epinon shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exo 17:6) and at Kadesh (Num 20:11) and by the well of Beer (Num 21:16). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this "Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites"(Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Gal 4:24).

Robertson: 1Co 10:4

And the rock was Christ ( hē petra de ēn ho Christos ).

He definitely states here in symbolic form the preexistence of Christ. But surely "we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock"(Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today.

Robertson: 1Co 10:5

With most of them ( en tois pleiosin autōn ).

"A mournful understatement,"for only two (Caleb and Joshua) actually reached the Promised Land (Num 14:30-32). All the rest were rejected or adokimoi (1Co 9:27).

Robertson: 1Co 10:5

Were overthrown ( katestrōthēsan ).

First aorist passive indicative of katastrōnnumi , old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from Num 14:16.

Robertson: 1Co 10:6

Were our examples ( tupoi hēmōn egenēthēsan ).

More exactly, examples for us (objective genitive hēmōn , not subjective genitive, of us). The word tupoi (our types) comes from tuptō , to strike, and meant originally the mark of a blow as the print of the nails (Joh 20:25), then a figure formed by a blow like images of the gods (Act 7:43), then an example to be imitated (1Pe 5:3; 1Ti 4:12; 1Th 1:7; 2Th 3:9), or to be avoided as here, and finally a type in a doctrinal sense (Rom 5:14; Heb 9:24).

Robertson: 1Co 10:6

To the intent we should not lust after ( eis to mē einai hēmas epithumētas ).

Purpose expressed by eis with the articular infinitive to einai and the accusative of general reference with epithumētas (lusters) in the predicate.

Robertson: 1Co 10:7

Neither be ye idolaters ( mēde eidōlolatrai ginesthe ).

Literally, stop becoming idolaters, implying that some of them had already begun to be. The word eidōlolatrēs seems to be a Christian formation to describe the Christian view. Eating ta eidōlothuta might become a stepping-stone to idolatry in some instances.

Robertson: 1Co 10:7

Drink ( pein ).

Short form for piein , sometimes even pin occurs (Robertson, Grammar , p. 204).

Robertson: 1Co 10:7

To play ( paizein ).

This old verb to play like a child occurs nowhere else in the N.T., but is common in the lxx and it is quoted here from Ex 32:6. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exo 32:18.).

Robertson: 1Co 10:8

Neither let us commit fornication ( mēde porneuōmen ).

More exactly, And let us cease practicing fornication as some were already doing (1Co 6:11; 1Co 7:2). The connection between idolatry and fornication was very close (see Jowett, Epistles of Paul , II, p. 70) and see about Baal-Peor (Num 25:1-9). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite.

Robertson: 1Co 10:8

In one day ( miāi hēmerāi ).

An item that adds to horror of the plague in Num 25:9 where the total number is 24,000 instead of 23,000 as here for one day.

Robertson: 1Co 10:9

Neither let us tempt the Lord ( mēde ekpeirazōmen ton Kurion ).

So the best MSS. instead of Christ. This compound occurs in lxx and in N.T. always about Christ (here and Mat 4:7; Luk 4:12; Luk 10:25). Let us cease sorely (ek̇ ) tempting the Lord by such conduct.

Robertson: 1Co 10:9

And perished by the serpents ( kai hupo tōn opheōn apōllunto ).

Vivid imperfect middle (cf. aorist middle apōlonto in 1Co 10:10), were perishing day by day. The story is told in Num 21:6. The use of hupo for agent with the intransitive middle of apollumi is regular. Note the Ionic uncontracted genitive plural opheōn rather than ophōn .

Robertson: 1Co 10:10

Neither murmur ye ( mēde gogguzete ).

Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see note on Mat 20:11. The reference seems to be to Num 16:41. after the punishment of Korah.

Robertson: 1Co 10:10

By the destroyer ( hupo tou olothreutou ).

This word, from olothreuō (late verb from olethros , destruction) occurs only here, so far as known. The reference is to the destroying angel of Exo 12:23 (ho olothreuōn ).

Robertson: 1Co 10:11

Now these things happened unto them ( tauta de sunebainon ekeinois ).

Imperfect tense because they happened from time to time.

Robertson: 1Co 10:11

By way of example ( tupikōs ).

Adverb in sense of tupoi in 1Co 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective tupikos occurs in a late papyrus.

Robertson: 1Co 10:11

For our admonition ( pros nouthesian hēmōn ).

Objective genitive (hēmōn ) again. Nouthesia is late word from noutheteō (see note on Act 20:31; note on 1Th 5:12 and note on 1Th 5:14) for earlier nouthetēsis and nouthetia .

Robertson: 1Co 10:11

The ends of the ages have come ( ta telē tōn aiōnōn katēntēken ).

Cf. Heb 9:26 hē sunteleia tōn aiōnōn , the consummation of the ages (also Mat 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Katēntēken is perfect active indicative of katantaō , late verb, to come down to (see note on Act 16:1). Does Paul refer to the second coming of Christ as in 1Co 7:26? In a sense the ends of the ages like a curtain have come down to all of us.

Robertson: 1Co 10:12

Lest he fall ( mē pesēi ).

Negative purpose with mē and second aorist active subjunctive of piptō .

Robertson: 1Co 10:13

Hath taken ( eilēphen ).

Perfect active indicative of lambanō .

Robertson: 1Co 10:13

But such as man can bear ( ei mē anthrōpinos ).

Except a human one. Old adjective meaning falling to the lot of man.

Robertson: 1Co 10:13

Above that ye are able ( huper ho dunasthe ).

Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (pistos ).

Robertson: 1Co 10:13

The way of escape ( tēn ekbasin ).

"The way out"is always there right along with (sun ) the temptation. This old word only here in N.T. and Heb 13:7 about death. It is cowardly to yield to temptation and distrustful of God.

Robertson: 1Co 10:14

Wherefore ( dioper ).

Powerfully Paul applies the example of the Israelites to the perilous state of the Corinthians about idolatry. See note on 1Co 10:7 for word eidōlolatreia .

Robertson: 1Co 10:15

As to wise men ( hōs phronimois ).

No sarcasm as in 2Co 11:19, but plea that they make proper use of the mind (phren ) given them.

Robertson: 1Co 10:16

The cup of blessing ( to potērion tēs eulogias ).

The cup over which we pronounce a blessing as by Christ at the institution of the ordinance.

Robertson: 1Co 10:16

A communion of the blood of Christ ( Koinéōnia tou haimatos tou Christou ).

Literally, a participation in (objective genitive) the blood of Christ. The word Koinéōnia is an old one from Koinéōnos , partner, and so here and Phi 2:1; Phi 3:10. It can mean also fellowship (Gal 2:9) or contribution (2Co 8:4; Phi 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for Koinéōnia in reference to "the body of Christ."

Robertson: 1Co 10:16

The bread which we break ( ton arton hon klōmen ).

The loaf. Inverse attraction of the antecedent (arton ) to the case (accusative) of the relative (hon ) according to classic idiom (Robertson, Grammar , p. 488). Artos probably from arō , to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in 1Co 11:24-27.

Robertson: 1Co 10:17

One bread ( heis artos ).

One loaf.

Robertson: 1Co 10:17

Who are many ( hoi polloi ).

The many.

Robertson: 1Co 10:17

We all ( hoi pantes ).

We the all, the whole number, hoi pantes being in apposition with the subject we (hēmeis unexpressed).

Robertson: 1Co 10:17

Partake ( metechomen ).

Have a part with or in, share in. See 1Co 9:12; Heb 2:14; Heb 5:13 (partaking of milk).

Robertson: 1Co 10:17

Of the one bread ( tou henos artou ).

Of the one loaf, the article tou referring to one loaf already mentioned.

Robertson: 1Co 10:17

One body ( hen sōma ).

Here the mystical spiritual body of Christ as in 1Co 12:12., the spiritual kingdom or church of which Christ is head (Col 1:18; Eph 5:23).

Robertson: 1Co 10:18

After the flesh ( kata sarka ).

The literal Israel, the Jewish people, not the spiritual Israel (Israēl kata pneuma ) composed of both Jews and Gentiles, the true children of faith (Rom 2:28; Rom 9:8; Gal 3:7).

Robertson: 1Co 10:18

Communion with the altar ( Koinéōnoi tou thusiastēriou ).

Same idea in Koinéōnoi participators in, partners in, sharers in (with objective genitive). The word thusiastērion is from late verb thusiazō , to offer sacrifice, and that from thusia , sacrifice, and that from thuō , common verb to slay, to sacrifice (1Co 10:20). The Israelites who offer sacrifices have a spiritual participation in the altar.

Robertson: 1Co 10:19

A thing sacrificed to idols ( eidōlothuton ).

See Act 15:29; note on 1Co 8:1, note on 1Co 8:4

Robertson: 1Co 10:19

Idol ( eidōlon ).

Image of a god. See note on Act 7:41; note on Act 15:20; note on 1Co 8:4; and note on 1Co 8:7.

Robertson: 1Co 10:20

But I say that ( all' hoti ).

The verb phēmi (I say) must be repeated from 1Co 10:19 before hoti .

Robertson: 1Co 10:20

To demons, and not to God ( daimoniois kai ou theōi ).

Referring to lxx text of Deuteronomy 32:17. It is probable that by ou theōi Paul means "to a no-god"as also in Deu 32:21 ep' ouk ethnei (by a no-people). This is Paul’ s reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word daimonia is an adjective daimonios from daimōn , an inferior deity, and with same idea originally, once in this sense in N.T. (Act 17:18). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Eph 6:12) that are under the control of Satan. The word daimonia , so common in the Gospels, occurs in Paul’ s writings only here and 1Ti 4:1. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Rom 1:19-23) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.

Robertson: 1Co 10:21

Ye cannot ( ou dunasthe ).

Morally impossible to drink the Lord’ s cup and the cup of demons, to partake of the Lord’ s table and the table of demons.

Robertson: 1Co 10:21

Of the table of the Lord ( trapezēs Kuriou ).

No articles, but definite idea. Trapeza is from tetra (four) and peza (a foot), four-footed. Here table means, as often, what is on the table. See Luk 22:30 where Jesus says "at my table"(epi tēs trapezēs mou ), referring to the spiritual feast hereafter. Here the reference is plainly to the Lord’ s Supper (Kuriakon deipnon , 1Co 11:20). See allusions in O.T. to use of the table in heathen idol feasts (Isa 65:11; Jer 7:18; Eze 16:18.; Eze 23:41). The altar of burnt-offering is called the table of the Lord in Mal 1:7 (Vincent).

Robertson: 1Co 10:22

Provoke to jealousy ( parazēloumen ).

The very word used in Deu 32:21 of the insolence of the old Israelites. Quoted in Rom 10:19. Such double-dealing now will do this very thing.

Robertson: 1Co 10:22

Stronger than he ( ischuroteroi autou ).

Comparative adjective followed by the ablative.

Vincent: 1Co 10:1

Moreover ( δέ )

But the correct reading is γάρ for , introducing an illustration of rejection by God, and thus connecting what follows with the close of the last chapter. It is possible that I may be rejected, for the Israelites were.

Vincent: 1Co 10:1

All

Strongly emphasized in contrast with most of them (A.V., many ) in 1Co 10:5. All enjoyed the privileges, but few improved them. The word is repeated five times.

Vincent: 1Co 10:1

Under the cloud

The cloudy pillar which guided the Israelites. It is sometimes spoken of as covering the host. See Psa 105:39; Wis. 10:17; 19:7; Num 14:14.

Vincent: 1Co 10:2

Baptized unto Moses ( εἰς )

Rev., margin, into . See on Mat 28:19; see on Rom 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples.

Vincent: 1Co 10:2

Cloud - sea

The two together forming the type of the water of baptism. Bengel says: " The cloud and the sea are in their nature water." The cloud was diffused and suspended water.

Vincent: 1Co 10:3

Spiritual meat

The manna, called spiritual because coming from heaven. See Psa 78:25; Joh 6:31; and on Rev 11:8; Rev 2:17.

Vincent: 1Co 10:4

Drink - spiritual drink

Spiritual, like the meat, in being supernaturally given. The aorist tense denotes something past, yet without limiting it to a particular occasion. They drank at Rephidim (Exo 17:6), but they continued to drink spiritual drink, for -

Vincent: 1Co 10:4

They drank ( ἔπινον )

The imperfect tense denoting continued action - throughout their journey.

Vincent: 1Co 10:4

That spiritual rock

For that read a . Paul appears to recall a rabbinic tradition that there was a well formed out of the spring in Horeb, which gathered itself up into a rock like a swarm of bees, and followed the people for forty years; sometimes rolling itself, sometimes carried by Miriam, and always addressed by the elders, when they encamped, with the words, " Spring up, O well!" Num 21:17. Stanley says: " In accordance with this notion, the Rock of Moses, as pointed out by the local tradition of Mt. Sinai, is not a cleft in the mountain, but a detached fragment of rock about fifteen feet high, with twelve or more fissures in its surface, from which the water is said to have gushed out for the twelve tribes. This local tradition is as old as the Koran, which mentions this very stone."

Vincent: 1Co 10:4

Was Christ

Showing that he does not believe the legend, but only uses it allegorically. The important point is that Christ the Word was with His people under the old covenant. " In each case we recognize the mystery of a 'real presence" ' (Ellicott). " God was in Christ" here, as from the beginning. The mosaic and the christian economies are only different sides of one dispensation, which is a gospel dispensation throughout. The Jewish sacraments are not mere types of ours. They are identical.

Vincent: 1Co 10:5

Many ( τοῖς πλείοσιν )

The A.V. misses the force of the article, the many. Hence Rev., correctly, most of them . All perished save Caleb and Joshua.

Vincent: 1Co 10:5

Overthrown ( κατεστρώθησαν )

Only here in the New Testament. Lit., were strewn down along (the ground). The word belongs mostly to later Greek, though found in Herodotos in the general sense of slaying . So Euripides: " He laid low his wife and child with one dart" (" Hercules Furens," 1000). It is used of spreading a couch.

Vincent: 1Co 10:6

Examples ( τύποι )

See on 1Pe 5:3. The word may mean either an example , as 1Ti 4:12, or a type of a fact or of a spiritual truth. Heb 9:24; Rom 5:14.

Vincent: 1Co 10:6

We should not lust ( μὴ εἶναι ἡμᾶς ἐπιθυμητὰς )

Lit., should not be desirers . Ἑπιθυμητής desirer , lover , only here in the New Testament. Frequent in the classics. The sins of the Israelites are connected with those of the Corinthians.

Vincent: 1Co 10:7

Idolaters

Referring to the danger of partaking of the idol feasts.

Vincent: 1Co 10:7

To play ( παίζειν )

The merrymaking generally which followed the feast, not specially referring to the dancing at the worship of the golden calf. See Exo 32:19.

Vincent: 1Co 10:7

Commit fornication

Lasciviousness was habitually associated with idol-worship. The two are combined, Act 15:29. A thousand priests ministered at the licentious rites of the temple of Venus at Corinth.

Vincent: 1Co 10:7

Three and twenty thousand

A plain discrepancy between this statement and Num 25:9, where the number is twenty-four thousand. It may have been a lapse of memory.

Vincent: 1Co 10:9

Let us tempt Christ ( ἐκπειράζωμεν τὸν Χριστόν )

The compound word is very significant, " to tempt out " (ἐκ ); tempt thoroughly ; try to the utmost . It occurs in three other places: Mat 4:7; Luk 4:12; Luk 10:25; and, in every case, is used of tempting or testing Christ. Compare Psa 77:18 (Sept.). For Christ read Κύριον the Lord .

Vincent: 1Co 10:10

Murmur ( γογγύζετε )

See on Joh 6:41.

Vincent: 1Co 10:10

The destroyer ( τοῦ ὀλοθρευτοῦ )

The destroying angel, who is called ὁ ὀλοθρεύων , Exo 12:23.

Vincent: 1Co 10:11

Happened ( συνέβαινον )

The imperfect tense marks the successive unfolding of the events.

Vincent: 1Co 10:11

For ensamples ( τύποι )

The best texts read τυπικῶς by way of figure .

Vincent: 1Co 10:11

Admonition ( νουθεσίαν )

See on the kindred verb to warn , Act 20:31.

Vincent: 1Co 10:11

Ends of the world ( τὰ τέλη τῶν αἰώνων )

Lit., ends of the ages . So Rev. Synonymous with ἡ συντέλεια τῶν αἰώνων the consummation of the ages , Heb 9:26. The phrase assumes that Christ's second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends , marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them.

Vincent: 1Co 10:11

Are come ( κατήντηκεν )

See on Act 26:7. Compare Eph 4:13; Phi 3:11.

Vincent: 1Co 10:13

Temptation ( πειρασμὸς )

See on Mat 6:13.

Vincent: 1Co 10:13

Common to man ( ἀνθρώπινος )

The word means what belongs to men , human . It occurs mostly in this epistle; once in Rom 6:19, meaning after the manner of men , popularly (see note). See Jam 3:7; 1Pe 2:13; 1Co 2:4, 1Co 2:13; 1Co 4:3. It may mean here a temptation which is human , i.e., incident or common to man, as A.V., or, inferentially, a temptation adapted to human strength ; such as man can bear , Rev. The words are added as an encouragement, to offset the warning " let him that thinketh," etc. They are in danger and must watch, but the temptation will not be beyond their strength.

Vincent: 1Co 10:13

A way to escape ( τὴν ἔκβασιν )

Rev., better, the way of escape . The word means an egress , a way out . In classical Greek, especially, of a way out of the sea. Hence, in later Greek, of a landing-place . Compare Xenophon: " The ford that was over against the outlet leading to the mountains" (" Anabasis," iv. 3, 20). For the sense of issue or end , see on Heb 13:7. The words with the temptation and the way of escape imply an adjustment of the deliverance to each particular case.

Vincent: 1Co 10:13

To bear

Not the same as escape. Temptation which cannot be fed must be endured . Often the only escape is through endurance . See Jam 1:12.

Vincent: 1Co 10:14

Idolatry

Notice the article: the idolatry, the temptation of which is constantly present in the idol-feasts.

Vincent: 1Co 10:15

Wise ( φρονίμοις )

See on wisdom , Luk 1:17; see on wisely , Luk 16:8. The warning against the sacrificial feasts and the allusion in 1Co 10:3 suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (1Co 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1Co 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice.

Vincent: 1Co 10:16

The cup of blessing ( τὸ ποτήριον τῆς εὐλογίας )

Lit., the blessing: the cup over which the familiar formula of blessing is pronounced. Hence the Holy Supper was often styled Eulogia (Blessing). For blessing , see on blessed , 1Pe 1:3. It is the same as eucharistia ( thanksgiving ), applied as the designation of the Lord's Supper: Eucharist . See 1Co 14:16; 1Ti 4:4, 1Ti 4:5. The cup is first mentioned, perhaps, because Paul wishes to dwell more at length on the bread; or possibly, because drinking rather than eating characterized the idol-feasts.

Vincent: 1Co 10:16

Communion ( κοινωνία )

Or participation . See on fellowship , 1Jo 1:3; see on Act 2:42; see on partners , Luk 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors.

Vincent: 1Co 10:17

For ( ὅτι )

Better, seeing that . It begins a new sentence which is dependent on the following proposition: Seeing that there is one bread , we who are many are one body . Paul is deducing the mutual communion of believers from the fact of their communion with their common Lord. By each and all receiving a piece of the one loaf, which represents Christ's body, they signify that they are all bound in one spiritual body, united to Christ and therefore to each other. So Rev., in margin. Ignatius says: " Take care to keep one eucharistic feast only; for there is one flesh of our Lord Jesus Christ, and one cup unto unity of His blood;" i.e., that all may be one by partaking of His blood (Philadelphia, 4).

Vincent: 1Co 10:17

Body

Passing from the literal sense, the Lord's body (1Co 10:16), to the figurative sense, the body of believers, the Church.

Vincent: 1Co 10:17

Partake of ( ἐκ μετέχομεν )

Or partake from . That which all eat is taken from (ἐκ ) the one loaf, and they eat of it mutually , in common , sharing it among them (μετά ). So Ignatius: " That ye come together ἕνα ἄρτον κλῶντες breaking one loaf " (Ephesians, 20).

Vincent: 1Co 10:18

Showing that partaking of the idol-feasts is idolatry, by the analogy of the Israelite who, by partaking of the sacrifices puts himself in communion with Jehovah's altar.

Partakers of the altar ( κοινωνοὶ τοῦ θυσιαστηρίου )

An awkward phrase. Rev., better, bringing out the force of κοινωνοὶ communers: have not they - communion with the altar? The Israelite who partook of the sacrifices (Lev 8:31) united himself with the altar of God. Paul says with the altar rather than with God , in order to emphasize the communion through the specific act of worship or sacrifice; since, in a larger sense, Israel after the flesh , Israel regarded as a nation, was, in virtue of that fact, in fellowship with God, apart from his partaking of the sacrifices. Possibly, also, to suggest the external character of the Jewish worship in contrast with the spiritual worship of Christians. Philo calls the Jewish priest κοινωνὸς τοῦ βώμου partaker of the altar .

Vincent: 1Co 10:20

Devils ( δαιμονίοις )

See on Mar 1:34. Used here, as always in the New Testament, of diabolic spirits. Δαιμόνιον the neuter of the adjective δαιμόνιος divine , occurs in Paul's writings only here and 1Ti 4:1. It is used in the Septuagint, Deu 32:17, to translate the Hebrew word which seems, originally, to have meant a supernatural being inferior to the gods proper, applied among the Assyrians to the bulldeities which guarded the entrances to temples and palaces. Among the Israelites it came to signify all gods but the God of Israel. Compare Isa 65:11, where Gad ( good fortune , probably the star-God Jupiter) is rendered in the Septuagint τῷ δαιμονίῳ the demon . See Rev, O.T. Also Psa 96:5 (Sept. 95), where elilim things of nought , A.V. idols , is rendered by δαιμόνια demons .

Vincent: 1Co 10:21

The cup of devils

Representing the heathen feast. The special reference may be either to the drinking-cup, or to that used for pouring libations.

Vincent: 1Co 10:21

The Lord's table

Representing the Lord's Supper. See 1Co 11:20 sqq. The Greeks and Romans, on extraordinary occasions, placed images of the gods reclining on couches, with tables and food beside them, as if really partakers of the things offered in sacrifice. Diodorus, describing the temple of Bel at Babylon, mentions a large table of beaten gold, forty feet by fifteen, standing before the colossal statues of three deities. Upon it were two drinking-cups. See, also, the story of " Bel and the Dragon," vv. 10-15. The sacredness of the table in heathen worship is apparent from the manner in which it is combined with the altar in solemn formulae; as ara et mensa . Allusions to the table or to food and drink-offerings in honor of heathen deities occur in the Old Testament: Isa 65:11; Jer 7:18; Eze 16:18, Eze 16:19; Eze 23:41. In Mal 1:7, the altar of burnt-offering is called " the table of the Lord."

Vincent: 1Co 10:22

Do we provoke - to jealousy ( ἢ παραζηλοῦμεν )

The A.V. does not translate ἢ or , and thus breaks the connection with what precedes. You cannot be at the same time in communion with the Lord and with demons, or will you ignore this inconsistency and provoke God? For the verb, see on Rom 10:19.

Vincent: 1Co 10:22

Are we stronger

The force of the interrogative particle is, surely we are not stronger .

Wesley: 1Co 10:1

That ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him.

Wesley: 1Co 10:1

That eminent token of God's gracious presence, which screened them from the heat of the sun by day, and gave them light by night.

Wesley: 1Co 10:1

God opening a way through the midst of the waters. Exo 13:21, Exo 14:22

Wesley: 1Co 10:2

initiated into the religion which he taught them.

Wesley: 1Co 10:2

Perhaps sprinkled here and there with drops of water from the sea or the cloud, by which baptism might be the more evidently signified.

Wesley: 1Co 10:3

And all ate the same manna, termed spiritual meat, as it was typical, Of Christ and his spiritual benefits: Of the sacred bread which we eat at his table. Exo 16:15.

Wesley: 1Co 10:4

Typical of Christ, and of that cup which we drink. For they drank out of the spiritual or mysterious rock, the wonderful streams of which followed them in their several journeyings, for many years, through the wilderness.

Wesley: 1Co 10:4

The Rock of Eternity, from whom his people derive those streams of blessings which follow them through all this wilderness. Exo 17:6.

Wesley: 1Co 10:5

Although they had so many tokens of the divine presence.

Wesley: 1Co 10:5

With the most terrible marks of his displeasure.

Wesley: 1Co 10:6

Showing what we are to expect if, enjoying the like benefits, we commit the like sins. The benefits are set down in the same order as by Moses in Exodus; the sins and punishments in a different order; evil desire first, as being the foundation of all; next, idolatry, 1Co 10:7, 1Co 10:14; then fornication, which usually accompanied it, 1Co 10:8; the tempting and murmuring against God, in the following verses.

Wesley: 1Co 10:6

Flesh, in contempt of manna. Num 11:4

Wesley: 1Co 10:7

And so, "neither murmur ye," 1Co 10:10. The other cautions are given in the first person; but these in the second. And with what exquisite propriety does he vary the person! It would have been improper to say, Neither let us be idolaters; for he was himself in no danger of idolatry; nor probably of murmuring against Christ, or the divine providence.

Wesley: 1Co 10:7

That is, to dance, in honour of their idol. Exo 32:6.

Wesley: 1Co 10:8

Beside the princes who were afterwards hanged, and those whom the judges slew so that there died in all four and twenty thousand. Num 25:1, Num 25:9.

Wesley: 1Co 10:9

By our unbelief. St. Paul enumerates five benefits, 1Co 10:1-4; of which the fourth and fifth were closely connected together; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth sin, he shows it was committed against Christ.

Wesley: 1Co 10:9

This sin of the people was peculiarly against Christ; for when they had so long drank of that rock, yet they murmured for want of water. Num 21:4, &c

Wesley: 1Co 10:10

The destroying angel. Num 14:1, Num 14:36

Wesley: 1Co 10:11

The expression has great force. All things meet together, and come to a crisis, under the last, the gospel, dispensation; both benefits and dangers, punishments and rewards. It remains, that Christ come as an avenger and judge. And even these ends include various periods, succeeding each other.

Wesley: 1Co 10:12

The common translation runs, Let him that thinketh he standeth; but the word translated thinketh, most certainly strengthens, rather than weakens, the sense.

Wesley: 1Co 10:13

Or, as the Greek word imports, proportioned to human strength.

Wesley: 1Co 10:13

In giving the help which he hath promised.

Wesley: 1Co 10:13

Provide for your deliverance.

Wesley: 1Co 10:14

And from all approaches to it.

Wesley: 1Co 10:16

By setting it apart to a sacred use, and solemnly invoking the blessing of God upon it.

Wesley: 1Co 10:16

The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ.

Wesley: 1Co 10:16

The means of our partaking of those benefits which were purchased by the body of Christ - offered for us.

Wesley: 1Co 10:17

For it is this communion which makes us all one. We being many are yet, as it were, but different parts of one and the same broken bread, which we receive to unite us in one body.

Wesley: 1Co 10:18

Christians are the spiritual "Israel of God." Are not they who eat of the sacrifices partakers of the altar - Is not this an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols?

Wesley: 1Co 10:19

Do I in saying this allow that an idol is anything divine? I aver, on the contrary, that what the heathens sacrifice, they sacrifice to devils. Such in reality are the gods of the heathens; and with such only can you hold communion in those sacrifices.

Wesley: 1Co 10:21

You cannot have communion with both.

Wesley: 1Co 10:22

By thus caressing his rivals? Are we stronger than he - Are we able to resist, or to bear his wrath?

JFB: 1Co 10:1

The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.

JFB: 1Co 10:1

With all your boasted "knowledge."

JFB: 1Co 10:1

The Jewish Church stands in the relation of parent to the Christian Church.

JFB: 1Co 10:1

Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Psa 105:37) [BENGEL]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (1Co 10:1-4). Five times, correspondingly, they sinned (1Co 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (1Co 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Co 9:24), "They which run in a race, run all, but one receiveth the prize."

JFB: 1Co 10:1

Were continually under the defense of the pillar of cloud, the symbol of the divine presence (Exo 13:21-22; Psa 105:39; compare Isa 4:5).

JFB: 1Co 10:1

By God's miraculous interposition for them (Exo 14:29).

JFB: 1Co 10:2

"And so" [BENGEL].

JFB: 1Co 10:2

The servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh 1:17; Heb 3:5-6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (Exo 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [BENGEL]. OLSHAUSEN understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (Joh 3:5; Act 10:44-47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.

JFB: 1Co 10:3

As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [ALFORD]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Co 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [GROTIUS and ALFORD] Gal 4:29, "born after the Spirit," that is, supernaturally. Psa 78:24, "corn of heaven" (Psa 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Joh 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare Heb 4:2).

JFB: 1Co 10:4

(Exo 17:6). In Num 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called.

JFB: 1Co 10:4

Rather, "accompanied them." Not the literal rock (or its water) "followed" them, as ALFORD explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on Num 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare Deu 9:21). But Christ, the "Spiritual Rock" (Psa 78:20, Psa 78:35; Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30-31, Deu 32:37; Isa 28:16; 1Pe 2:6), accompanied them (Exo 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (Exo 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Exo 15:24-25; Exo 17:6; Num 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13-14; see on 1Co 10:3).

JFB: 1Co 10:5

Though they had so many tokens of God's presence.

JFB: 1Co 10:5

Rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.

JFB: 1Co 10:5

In the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c.

JFB: 1Co 10:5

Whose judgment alone is valid.

JFB: 1Co 10:5

The event showed, they had not pleased God.

JFB: 1Co 10:5

Literally, "strewn in heaps."

JFB: 1Co 10:5

Far from the land of promise.

JFB: 1Co 10:6

Greek, "came to pass as."

JFB: 1Co 10:6

Samples to us of what will befall us, if we also with all our privileges walk carelessly.

JFB: 1Co 10:6

The fountain of all the four other offenses enumerated, and therefore put first (Jam 1:14-15; compare Psa 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (Num 11:4, Num 11:33-34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.

JFB: 1Co 10:7

A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (1Co 8:10-11; 1Co 10:14, 1Co 10:20-21; Exo 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at 1Co 10:16.

JFB: 1Co 10:7

The multitude follow the lead of some bad men.

JFB: 1Co 10:7

With lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Act 7:41).

JFB: 1Co 10:8

Literally, Fornication was generally, as in this case (Num. 25:1-18), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians (1Co 5:1, 1Co 5:9; 1Co 6:9, 1Co 6:15, 1Co 6:18; 1Co 8:10). Balaam tempted Israel to both sins with Midian (Rev 2:14). Compare 1Co 8:7, 1Co 8:9, "stumbling-block," "eat . . . thing offered unto . . . idol."

JFB: 1Co 10:8

In Num 25:9 "twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of the subject matter and thought, than against verbal inspiration. The solution is: Moses in Numbers includes all who died "in the plague"; Paul, all who died "in one day"; one thousand more may have fallen the next day [KITTO, Biblical Cyclopædia]. Or, the real number may have been between twenty-three thousand and twenty-four thousand, say twenty-three thousand five hundred, or twenty-three thousand six hundred; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numbers near the exact one, and the other writer the other [BENGEL]. Whichever be the true way of reconciling the seeming discrepant statements, at least the ways given above prove they are not really irreconcilable.

JFB: 1Co 10:9

So the oldest versions, IRENÆUS (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (1Co 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Num 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1Co 10:9, "God," to harmonize it with Num 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (Exo 17:2, Exo 17:7. Compare Rom 14:11, with Isa 45:22-23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (Exo 23:20-21; Exo 32:34; Isa 63:9). Though they drank of "that Rock . . . Christ" (1Co 10:4), they yet complained for want of water (Exo 17:2, Exo 17:7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare Joh 8:56; Heb 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Psa 95:8-9; Num 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.

JFB: 1Co 10:10

Upon the death of Korah and his company, who themselves were murmurers (Num 16:41, Num 16:49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Exo 16:8, Exo 16:10). Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ.

JFB: 1Co 10:10

Fourteen thousand seven hundred perished.

JFB: 1Co 10:10

THE same destroying angel sent by God as in Exo 12:23, and 2Sa 24:16.

JFB: 1Co 10:11

Resuming the thread of 1Co 10:6. The oldest manuscripts read, "by way of example."

JFB: 1Co 10:11

Literally, "of the ages"; the New Testament dispensation in its successive phases (plural, "ends") being the winding up of all former "ages." No new dispensation shall appear till Christ comes as Avenger and Judge; till then the "ends," being many, include various successive periods (compare Heb 9:26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, Paul implies, to the Corinthians, which they incur if they fall short of their privileges.

JFB: 1Co 10:12

Stands and thinks that he stands [BENGEL]; that is, stands "by faith . . . well pleasing" to God; in contrast to 1Co 10:5, "with many of them God was not well pleased" (Rom 11:20).

JFB: 1Co 10:12

From his place in the Church of God (compare 1Co 10:8, "fell"). Both temporally and spiritually (Rom 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.

JFB: 1Co 10:13

Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [WAHL].

JFB: 1Co 10:13

(Psa 125:3; Isa 27:3, Isa 27:8; Rev 3:10). "God is faithful" to the covenant which He made with you in calling you (1Th 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (1Co 10:9; Mat 4:7).

JFB: 1Co 10:13

(Jer 29:11; 2Pe 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jam 1:2-4, Jam 1:12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people.

JFB: 1Co 10:13

Greek, "to bear up under it," or "against it." Not, He will take it away (2Co 12:7-9).

JFB: 1Co 10:14

Resuming the argument, 1Co 10:7; 1Co 8:9-10.

JFB: 1Co 10:14

Do not tamper with it by doubtful acts, such as eating idol meats on the plea of Christian liberty. The only safety is in wholly shunning whatever borders on idolatry (2Co 6:16-17). The Holy Spirit herein also presciently warned the Church against the idolatry, subsequently transferred from the idol feast to the Lord's Supper itself, in the figment of transubstantiation.

JFB: 1Co 10:15

Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Act 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so.

JFB: 1Co 10:15

Refers with a mixture of irony to the Corinthian boast of "wisdom" (1Co 4:10; 2Co 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."

JFB: 1Co 10:16

Answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mat 26:27; Luk 22:17, Luk 22:20).

JFB: 1Co 10:16

"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare 1Co 10:18, "They who eat . . . are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Eph 5:30, Eph 5:32), and of the benefits of His sacrifice on the cross (compare 1Co 10:18). In contrast to this is to have "fellowship with devils" (1Co 10:20). ALFORD explains, "The cup . . . is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup . . . is the blood," or "the bread . . . is the body," but "is the communion [joint-participation] of the blood . . . body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Lev 17:11-12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1Co 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.

JFB: 1Co 10:17

Rather, "loaf." One loaf alone seems to have been used in each celebration.

JFB: 1Co 10:17

Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).

JFB: 1Co 10:17

Greek, "the whole of us."

JFB: 1Co 10:18

The literal, as distinguished from the spiritual, Israel (Rom 2:29; Rom 4:1; Rom 9:3; Gal 4:29).

JFB: 1Co 10:18

And so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.

JFB: 1Co 10:19-20

The inference might be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating idol-meats they had fellowship with the god. This verse guards against such an inference: "What would I say then? that a thing sacrificed to an idol is any real thing (in the sense that the heathen regard it), or that an idol is any real thing?" (The oldest manuscripts read the words in this order. Supply "Nay") "But [I say] that the things which the Gentiles sacrifice, they sacrifice to devils (demons)." Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are or are not conscious of it (Deu 32:17; Lev 17:7; 2Ch 11:15; Psa 106:37; Rev 9:20). "Devil" is in the Greek restricted to Satan; "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (compare the English word "panic," from PAN, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now); just as fear is the spirit of Satan and his demons (Jam 2:19).

JFB: 1Co 10:20

By partaking of idol feasts (1Co 8:10).

JFB: 1Co 10:21

Really and spiritually; though ye may outwardly (1Ki 18:21).

JFB: 1Co 10:21

In contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol.

JFB: 1Co 10:21

The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (compare Mal 1:7, "altar . . . table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices (Isa 65:11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jews' sacrifice was but a shadow of the substance which was to come. Our one sacrifice of Christ is the only substantial reality; therefore, while the partaker of the Jew's sacrificial feast partook rather "of the altar" (1Co 10:18) than of GOD manifested fully, and the heathen idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity.

JFB: 1Co 10:22

By dividing our fellowship between Him and idols (Eze 20:39). Is it our wish to provoke Him to assert His power? Deu 32:21 is before the apostle's mind [ALFORD], (Exo 20:5).

JFB: 1Co 10:22

That we can risk a contest with Him.

Clarke: 1Co 10:1

I would not that ye should be ignorant - It seems as if the Corinthians had supposed that their being made partakers of the ordinances of the Gospel, such as baptism and the Lord’ s Supper, would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts; as long, at least, as they considered an idol to be nothing in the world. To remove this destructive supposition, which would have led them to endless errors both in principle and practice, the apostle shows that the Jews had sacramental ordinances in the wilderness, similar to those of the Christians; and that, notwithstanding they had the typical baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna that came down from heaven, yet, when they joined with idolaters and partook of idolatrous feasts, God was not only displeased with them, but signified this displeasure by pouring out his judgments upon them, so that in one day 23,000 of them were destroyed

Clarke: 1Co 10:1

Under the cloud - It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites

1.    It was a cloud in the form of a pillar to direct their journeyings by day

2.    It was a pillar of fire to give light to the camp by night

3.    It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See the note on Exo 13:21.

Clarke: 1Co 10:2

And were all baptized unto Moses - Rather Into Moses - into the covenant of which Moses was the mediator; and by this typical baptism they were brought under the obligation of acting according to the Mosaic precepts, as Christians receiving Christian baptism are said to be baptized Into Christ, and are thereby brought under obligation to keep the precepts of the Gospel.

Clarke: 1Co 10:3

Spiritual meat - The manna which is here called spiritual

1.    Because it was provided supernaturally; and

2.    Because it was a type of Christ Jesus, who speaking of it, Joh 6:31, etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, Joh 6:33, and that himself was the bread of life, Joh 6:48.

Clarke: 1Co 10:4

Spiritual drink - By the βρωμα πνευματικον spiritual meat, and πομα πνευματικον, spiritual drink, the apostle certainly means both meat and drink, which were furnished to the Israelitish assembly miraculously, as well as typically: and he appears to borrow his expression from the Jews themselves, who expressly say הלחם הלז רוחני hallechem hallaz ruchani , that bread was spiritual, and מיים רוחניים היו meyim ruchainiyim haiu , the waters were spiritual. Alschech in legem. fol. 238, to which opinion the apostle seems particularly to refer. See Schoettgen

Clarke: 1Co 10:4

The spiritual rock that followed them - There is some difficulty in this verse. How could the rock follow them? It does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to encamp, the waters formed themselves into cisterns and pools; and that the rulers of the people guided them, by their staves, in rivulets to the different tribes and families. And this is the sense they give to Num 21:17 : Spring up, O well, etc. See the places in Schoettgen

Others contend, that by the rock following them we are to understand their having carried of its waters with them on their journeyings. This we know is a common custom in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty-eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see Schoettgen

Now, though of all the senses already given that of Bishop Pearce is the best, yet it does appear that the apostle does not speak about the rock itself, but of Him whom it represented; namely, Christ: this was the Rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said 1Co 10:9, that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long, five broad, and - high. A fragment of this typical rock now lies before me, brought by a relative of my own, who broke it off, and did not let it pass into any hand till he placed it in mine. See the note on Exo 17:6.

Clarke: 1Co 10:5

They were overthrown in the wilderness - And yet All these persons were under the cloud - All passed through the sea - All were baptized into Moses in the cloud and in the sea - All ate the same spiritual meat - All drank the same spiritual drink, for they were made partakers of the spiritual Rock, Christ. Nothing can be a more decisive proof than this that people, who have every outward ordinance, and are made partakers of the grace of our Lord Jesus, may so abuse their privileges and grieve the Spirit of God as to fall from their state of grace, and perish ever lastingly. Let those who are continually asserting that this is impossible, beware lest they themselves, if in a state of grace, become, through their overmuch security, proofs in point of the possibility of ending in the flesh, though they began in the Spirit. Reader, remember who said, Ye shall not surely die; and remember the mischiefs produced by a belief of his doctrine.

Clarke: 1Co 10:6

These things were our examples - The punishments which God inflicted on them furnish us with evidences of what God will inflict upon us, if we sin after the similitude of those transgressors

Clarke: 1Co 10:6

We should not lust after evil things - It is most evident that the apostle refers here to the history in Num 11:4, etc.: And the mixed multitude fell a lusting, and said, Who shall give us flesh to eat? Into the same spirit the Corinthians had most evidently fallen; they lusted after the flesh in the idol feasts, and therefore frequented them to the great scandal of Christianity. The apostle shows them that their sin was of the same nature as that of the murmuring rebellious Israelites whom God so severely punished; and if he did not spare the natural branches, there was no likelihood that he should spare them.

Clarke: 1Co 10:7

Neither be ye idolaters - The apostle considers partaking of the idolatrous feasts as being real acts of idolatry; because those who offered the flesh to their gods considered them as feeding invisibly with them on the flesh thus offered, and that every one that partook of the feast was a real participator with the god to whom the flesh or animal had been offered in sacrifice. See 1Co 10:21

Clarke: 1Co 10:7

Rose up to play - See the note on Exo 32:6. The Jews generally explain this word as implying idolatrous acts only: I have considered it as implying acts of impurity, with which idolatrous acts were often accompanied. It also means those dances which were practised in honor of their gods. That this is one meaning of the verb παιζειν, Kypke has largely proved. The whole idolatrous process was as follows

1.    The proper victim was prepared and set apart

2.    It was slain, and its blood poured out at the altar of the deity

3.    The flesh was dressed, and the priests and offerers feasted on it, and thus endeavored to establish a communion between themselves and the object of their worship

4.    After eating, they had idolatrous dances in honor of their god; and

5. as might be expected, impure mixtures, in consequence of those dances. The people sat down to eat and to drink, and rose up to play; and it is in reference to this issue of idolatrous feasts and dancings that the apostle immediately subjoins: Neither let us commit Fornication, etc.

Clarke: 1Co 10:8

Fell in one day three and twenty thousand - In Num 25:9, the number is 24,000; and, allowing this to be the genuine reading, (and none of the Hebrew MSS. exhibit any various reading in the place), Moses and the apostle may be thus reconciled: in Num 25:4, God commands Moses to take all the heads (the rulers) of the people, and hang them up before the Lord against the sun; these possibly amounted to 1000, and those who fell by the plague were 23,000, so that the whole amounted to 24,000. Instead of εικοσιτρεις χιλιαδες, 23,000, two MSS., with the later Syriac and the Armenian, have εικοσιτεσσαρες χιλιαδες, 24,000; but this authority is too slender to establish a various reading, which recedes so much from the received text. I think the discordance may be best accounted for by supposing, as above, that Phineas and his companions might have slain 1000 men, who were heads of the people, and chief in this idolatry; and that the plague sent from the Lord destroyed 23,000 more; so an equal number to the whole tribe of Levi perished in one day, who were just 23,000. See Num 26:62; and see Lightfoot.

Clarke: 1Co 10:9

Neither let us tempt Christ - I have already supposed, in the note on 1Co 10:4 (note), that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God’ s presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, Act 7:38, Act 7:39. Instead of Χριστον, Christ, several MSS. and a few versions have Κυριον, the Lord, and some few Θεον, God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called יהוה Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, etc.

Clarke: 1Co 10:10

Neither murmur ye - How the Israelites murmured because of the manna, which their souls despised as a light bread - something incapable of affording them nourishment, etc., and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God had failed; and how they were destroyed by serpents, and by the destroyer or plague; may be seen at large in the texts referred to in the margin on this and the preceding verses. It appears from what the apostle says here, that the Corinthians were murmuring against God and his apostle for prohibiting them from partaking of the idolatrous feasts, just as the Israelites did in the wilderness in reference to a similar subject. See the history of Phineas, with Zimri and Cosbi, and the rebellion of Corah and his company, etc., etc

Clarke: 1Co 10:10

Destroyed of the destroyer - The Jews suppose that God employed destroying angels to punish those rebellious Israelites; they were five in number, and one of them they call משחית Meshachith , the destroyer; which appears to be another name for Samael, the angel of death, to whose influence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God.

Clarke: 1Co 10:11

Upon whom the ends of the world are come - Τα τελη των αιωνων· The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore,"says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation."The phrase סוף יומיא soph yomaiya , the end of days, says the Targum of Jerusalem, Gen 3:15, means ביומוי דמלכא משיחא beyomoi demalca Meshicha , in the days of the King Messiah. We are to consider the apostle’ s words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation.

Clarke: 1Co 10:12

Let him that thinketh he standeth - Ὁ δοκων ἑσταναι· Let him who most confidently standeth - him who has the fullest conviction in his own conscience that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown that the verb δοκειν, which we render to seem, to think, to suppose, is used by the best Greek writers, not to lessen or weaken the sense, but to render it stronger and more emphatic. See the note on Luk 8:18

In a state of probation every thing may change; while we are in this life we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God and continues in the obedience of faith. He that ceases to do so will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall; not only partially, but finally.

Clarke: 1Co 10:13

But such as is common to man - Ανθρωπινος· Chrysostom has properly translated this word ανθρωπινος, τουτεστι μικρος, βραχυς, συμμετρος ; that is, small, short, moderate. Your temptations or trials have been but trifling in comparison of those endured by the Israelites; they might have been easily resisted and overcome. Besides, God will not suffer you to be tried above the strength he gives you; but as the trial comes, he will provide you with sufficient strength to resist it; as the trial comes in, he will make your way out. The words are very remarkable, ποιησει συν τῳ πειρασμῳ και την εκβασιν, "He will, with the temptation, make the deliverance, or way out."Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortification. Should an upright soul get into difficulties and straits, he may rest assured that there is a way out, as there was a way in; and that the trial shall never be above the strength that God shall give him to bear it.

Clarke: 1Co 10:14

Therefore - flee from idolatry - This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection.

Clarke: 1Co 10:15

I speak as to wise men - The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you.

Clarke: 1Co 10:16

The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah , cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on Mat 26:75, and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814

Clarke: 1Co 10:16

The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here.

Clarke: 1Co 10:17

For we, being many, are one bread - The original would be better translated thus: Because there is one bread, or loaf; we, who are many, are one body. As only one loaf was used at the passover, and those who partook of it were considered to be one religious body; so we who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this of which it was the type.

Clarke: 1Co 10:18

Behold Israel after the flesh - The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavors

1.    All who join together in celebrating the Lord’ s Supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ

2.    All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship.

Clarke: 1Co 10:19

What say I then? - A Jewish phrase for, I conclude; and this is his conclusion: that although an idol is nothing, has neither power nor influence, nor are things offered to idols any thing the worse for being thus offered; yet, as the things sacrificed by the Gentiles are sacrificed to demons and not to God, those who partake of them have fellowship with demons: those who profess Christianity cannot have fellowship both with Christ and the devil.

Clarke: 1Co 10:21

Ye cannot drink the cup of the Lord - It is in vain that you who frequent these idol festivals profess the religion of Christ, and commemorate his death and passion in the holy eucharist; for you can not have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honor of their gods, is sufficiently clear from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The following from Virgil, Aen. viii, verse 179-273, is proof in point: -

Tum lecti juvenes certatim araeque sacerdo

Viscera tosta ferunt taurorum, onerantque canistri

Dona laboratae Cereris, Bacchumque ministrant

Vescitur Aeneas simul et Trojana juventu

Perpetui tergo bovis et lustralibus extis. -

Quare agite, O juvenes, tantarum in munere laudum

Cingite fronde comas, et pocula porgite dextris

Communemque vocate Deum, et date vina volentes

The loaves were served in canisters; the win

In bowls; the priests renewed the rites divine

Broiled entrails are their food, and beef’ s continued chin

Ye warlike youths, your heads with garlands crown

Fill high the goblets with a sparkling flood

And with deep draughts invoke our common god.

Clarke: 1Co 10:22

Do we provoke the Lord to jealousy? - All idolatry is represented as a sort of spiritual adultery; it is giving that heart to Satan that should be devoted to God; and he is represented as being jealous, because of the infidelity of those who have covenanted to give their hearts to him

Clarke: 1Co 10:22

Are we stronger than he? - As he has threatened to punish such transgressors, and will infallibly do it, can we resist his omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance.

Calvin: 1Co 10:1

What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, ⁵²⁰ or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; ⁵²¹ but, on their abusing their privileges, they did not escape the judgment of God. ⁵²² Be afraid, therefore; for the same thing is impending over you. Jude makes use of the same argument in his Epistle. (Jud 1:5.)

1. All were under the cloud. The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them ⁵²³ with so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and teaches that the cloud, which protected the Israelites in the desert from the heat of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper.

They were, says he, baptized in Moses, that is, under the ministry or guidance of Moses. For I take the particle εἰς to be used here instead of ἐν, agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in 1Co 1:13, and that for two reasons. These are, first, because we are by baptism initiated ⁵²⁴ into the doctrine of Christ alone; and, secondly, because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore, baptized in Moses, that is, under his guidance or ministry, as has been already stated. How? In the cloud and in the sea. “They were, then, baptized twice,” some one will say. I answer, that there are two signs made mention of, making, however, but one baptism, corresponding to ours.

Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. ⁵²⁵ The cloud protected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through the sea was attended with this effect, that they got clear off from Pharaoh’s cruelty, and escaped from imminent hazard of death. The advantage of our baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mystery ⁵²⁶ in them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people’s advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and under that, eternal salvation is comprehended.

The cloud, in various instances, ⁵²⁷ is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God’s care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul’s words. Nay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours.

It is however objected again, that we do not find a word of all this. ⁵²⁸ This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (Joh 3:14,) and yet not a word has come down to us as to this thing, ⁵²⁹ but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid.

Calvin: 1Co 10:3

3.The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ’s words, (Joh 6:31,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it was a seal of the righteousness of the faith, (Rom 4:11,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by it to keep the whole law (Gal 5:2.) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as indeed they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. “Moses is held by you in the highest esteem, and even in admiration, as a most eminent Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?.” We see then that the Lord speaks there — not according to the nature of the thing, but rather according to the apprehension of his hearers. ⁵³⁰ Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse of it by the wicked.

Farther, when he says that the fathers ate the same spiritual meat, he shows, first, what is the virtue and efficacy of the Sacraments, and, secondly, he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies. ⁵³¹ A sign, it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course, ⁵³² or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other.

It remains that we speak of the second point — the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of “more and less,” for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality. ⁵³³

Some explain it to mean, that they ⁵³⁴ ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation — that it suits best with the similitude made use of immediately before — that all the Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these considerations to give up my opinion; for it is not without good reason that the Apostle makes mention of two sacraments merely, and, more particularly, baptism. For what purpose was this, but to contrast them with us? Unquestionably, if he had restricted his comparison to the body of that people, he would rather have brought forward circumcision, and other sacraments that were better known and more distinguished, but, instead of this, he chose rather those that were more obscure, because they served more as a contrast between us and them. Nor would the application that he subjoins be otherwise so suitable — “All things that happened to them are examples to us, inasmuch as we there see the judgments of God that are impending over us, if we involve ourselves in the same crimes.”

Calvin: 1Co 10:4

4.That rock was Christ Some absurdly pervert these words of Paul, as if he had said, that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly treating of outward signs. The objection that they make — that the rock is spoken of as spiritual, is a frivolous one, inasmuch as that epithet is applied to it simply that we may know that it was a token of a spiritual mystery. In the mean time, there is no doubt, that he compares our sacraments with the ancient ones. Their second objection is more foolish and more childish — “How could a rock,” say they, “that stood firm in its place, follow the Israelites?” — as if it were not abundantly manifest, that by the word rock is meant the stream of water, which never ceased to accompany the people. For Paul extols ⁵³⁵ the grace of God, on this account, that he commanded the water that was drawn out from the rock to flow forth wherever the people journeyed, as if the rock itself had followed them. Now if Paul’s meaning were, that Christ is the spiritual foundation of the Church, what occasion were there for his using the past tense? ⁵³⁶ It is abundantly manifest, that something is here expressed that was peculiar to the fathers. Away, then, with that foolish fancy by which contentious men choose rather to show their impudence, than admit that they are sacramental forms of expression! ⁵³⁷

I have, however, already stated, that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows, that Christ was connected with them, not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says, that the rock was Christ, for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign — not as if it were strictly applicable, but figuratively, on the ground of that connection which I have mentioned. I touch upon this, however, the more slightly, because it will be more largely treated of when we come to the 11th Chapter.

There remains another question. “Seeing that we now in the Supper eat the body of Christ, and drink his blood, how could the Jews be partakers of the same spiritual meat and drink, when there was as yet no flesh of Christ that they could eat?” I answer, that though his flesh did not as yet exist, it was, nevertheless, food for them. Nor is this an empty or sophistical subtilty, for their salvation depended on the benefit of his death and resurrection. Hence, they required to receive the flesh and the blood of Christ, that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who wrought in them in such a manner, that Christ’s flesh, though not yet created, was made efficacious in them. He means, however, that they ate in their own way, which was different from ours, ⁵³⁸ and this is what I have previously stated, that Christ is now presented to us more fully, according to the measure of the revelation. For, in the present day, the eating is substantial, which it could not have been then — that is, Christ feeds us with his flesh, which has been sacrificed for us, and appointed as our food, and from this we derive life.

Calvin: 1Co 10:5

5.But many of them We have now the reason why the Apostle has premised these things — that we might not claim for ourselves any dignity or excellence above them, but might walk in humility and fear, for thus only shall we secure, that we have not been favored in vain with the light of truth, and with such an abundance of gracious benefits. “God,” says he, “had chosen them all as his people, but many of them fell from grace. Let us, therefore, take heed, lest the same thing should happen to us, being admonished by so many examples, for God will not suffer that to go unpunished in us, which he punished so severely in them. ”

Here again it is objected: “If it is true, that hypocrites and wicked persons in that age ate spiritual meat, do unbelievers in the present day partake of the reality in the sacraments?” Some, afraid lest the unbelief of men should seem to detract from the truth of God, teach that the reality is received by the wicked along with the sign. This fear, however, is needless, for the Lord offers, it is true, to the worthy and to the unworthy what he represents, but all are not capable of receiving it. In the meantime, the sacrament does not change its nature, nor does it lose anything of its efficacy. Hence the manna, in relation to God, was spiritual meat even to unbelievers, but because the mouth of unbelievers was but carnal, they did not eat what was given them. The fuller discussion, however, of this question I reserve for the 11th Chapter.

For they were overthrown. Proof is here furnished, by adducing a token, that they did not please God — inasmuch as he exercised his wrath upon them with severity, ⁵³⁹ and took vengeance on their ingratitude. Some understand this as referring to the whole of the people that died in the desert, with the exception of only two — Caleb and Joshua. (Num 14:29.) I understand him, however, as referring merely to those, whom he immediately afterwards makes mention of in different classes.

Calvin: 1Co 10:6

6.Now these things were types to us He warns us in still more explicit terms, that we have to do with the punishment that was inflicted upon them, so that they are a lesson to us, that we may not provoke the anger of God as they did. “God,” says he, “in punishing them has set before us, as in a picture, his severity, that, instructed by their example, we may learn to fear.” Of the term type I shall speak presently. Only for the present I should wish my readers to know, that it is not without consideration that I have given a different rendering from that of the old translation, ⁵⁴⁰ and of Erasmus. For they obscure Paul’s meaning, or at least they do not bring out with sufficient clearness this idea — that God has in that people presented a picture for our instruction.

That we might not lust after evil things He now enumerates particular instances, or certain examples, that he may take occasion from this to reprove some vices, as to which it was proper that the Corinthians should be admonished. I am of opinion, that the history that is here referred to is what is recorded in Num 11:4, etc., though others refer it to what is recorded in Num 26:64. The people, after having been for some time fed with manna, at length took a dislike to it, and began to desire other kinds of food, which they had been accustomed to partake of in Egypt. Now they sinned in two ways, for they despised the peculiar gift of God, and they eagerly longed after a variety of meats and delicacies, contrary to the will of God. The Lord, provoked by this lawless appetite, inflicted upon the people a grievous blow. Hence the place was called the

graves of lust, ⁵⁴¹ because there they buried those whom
the Lord had smitten. (Num 11:34.)

The Lord by this example testified how much he hates those lusts that arise from dislike of his gifts, and from our lawless appetite, for whatever goes beyond the measure that God has prescribed is justly reckoned evil and unlawful.

Calvin: 1Co 10:7

7.Neither be ye idolaters He touches upon the history that is recorded in Exo 32:7, etc. For when Moses made a longer stay upon the mountain than the unseemly fickleness of the people could endure, Aaron was constrained to make a calf, and set it up as an object of worship. Not that the people wished to change their God, but rather to have some visible token of God’s presence, in accordance with their carnal apprehension. God, in punishing at that time this idolatry with the greatest severity, showed by that example how much he abhors idolatry.

As it is written, The people sat down This passage is rightly interpreted by few, for they understand intemperance among the people to have been the occasion of wantonness, ⁵⁴² in accordance with the common proverb, “Dancing comes after a full diet.” ⁵⁴³ But Moses speaks of a sacred feast, or in other words, what they celebrated in honor of the idol. Hence feasting and play were two appendages of idolatry. For it was customary, both among the people of Israel and among the rotaries of superstition, to have a feast in connection with a sacrifice, as a part of divine worship, at which no profane or unclean persons were allowed to be present. The Gentiles, in addition to this, appointed sacred games in honor of their idols, in conformity with which the Israelites doubtless on that occasion worshipped their calf, ⁵⁴⁴ for such is the presumption of the human mind, that it ascribes to God whatever pleases itself. Hence the Gentiles have fallen into such a depth of infatuation as to believe, that their gods are delighted with the basest spectacles, immodest dances, impurity of speech, and every kind of obscenity. Hence in imitation of them the Israelitish people, having observed their sacred banquet, rose up to celebrate the games, that nothing might be wanting in honor of the idol. This is the true and simple meaning.

But here it is asked, why the Apostle makes mention of the feast and the games, rather than of adoration, for this is the chief thing in idolatry, while the other two things were merely appendages. The reason is, that he has selected what best suited the case of the Corinthians. For it is not likely, that they frequented the assemblies of the wicked, for the purpose of prostrating themselves before the idols, but partook of their feasts, held in honor of their deities, and did not keep at a distance from those base ceremonies, which were tokens of idolatry. It is not therefore without good reason that the Apostle declares, that their particular form of offense is expressly condemned by God. He intimates, in short, that no part of idolatry ⁵⁴⁵ can be touched without contracting pollution, and that those will not escape punishment from the hand of God, who defile themselves with the outward tokens of idolatry.

Calvin: 1Co 10:8

8.Neither let us commit fornication Now he speaks of fornication, in respect of which, as appears from historical accounts, great licentiousness prevailed among the Corinthians, and we may readily infer from what goes before, that those who had professed themselves to be Christ’s were not yet altogether free from this vice. The punishment of this vice, also, ought to alarm us, and lead us to bear in mind, how loathsome impure lusts are to God, for there perished in one day twenty-three thousand, or as Moses says, twenty-four. Though they differ as to number, it is easy to reconcile them, as it is no unusual thing, when it is not intended to number exactly and minutely each head, ⁵⁴⁶ to put down a number that comes near it, as among the Romans there were those that received the name of Centumviri , ⁵⁴⁷ (The Hundred,) while in reality there were two above the hundred. As there were, therefore, about twenty-four thousand that were overthrown by the Lord’s hand — that is, above twenty-three, Moses has set down the number above the mark, and Paul, the number below it, and in this way there is in reality no difference. This history is recorded in Num 25:9

There remains, however, one difficulty here — why it is that Paul attributes this punishment to fornication, while Moses relates that the anger of God was aroused against the people on this account — that they had initiated themselves in the sacred rites of Baalpeor. ⁵⁴⁸ But as the defection began with fornication, and the children of Israel fell into that impiety, not so much from being influenced by religious considerations, ⁵⁴⁹ as from being allured by the enticements of harlots, everything evil that followed from it ought to be attributed to fornication. For Balaam had given this counsel, that the Midianites should prostitute their daughters to the Israelites, with the view of estranging them from the true worship of God. Nay more, their excessive blindness, in allowing themselves to be drawn into impiety ⁵⁵⁰ by the enticements of harlots, was the punishment of lust. Let us learn, accordingly, that fornication is no light offense, which was punished on that occasion by God so severely and indeed in a variety of ways.

Calvin: 1Co 10:9

9.Neither let us tempt Christ This part of the exhortation refers to the history that is recorded in Num 21:6. For the people, having become weary of the length of time, began to complain of their condition, and to expostulate with God — “Why has God deceived us,” etc. This murmuring of the people Paul speaks of as a tempting; and not without good reason, for tempting is opposed to patience. What reason was there at that time why the people should rise up against God, except this — that, under the influence of base desire, ⁵⁵¹ they could not wait in patience the arrival of the time appointed by the Lord? Let us, therefore, take notice, that the fountain of that evil against which Paul here warns us is impatience, when we wish to go before God, and do not give ourselves up to be ruled by Him, but rather wish to bind him to our inclination and laws. This evil God severely punished in the Israelitish people. Now he remains always like himself — a just Judge. Let us therefore not tempt him, if we would not have experience of the same punishment.

This is a remarkable passage in proof of the eternity of Christ; for the cavil of Erasmus has no force — “Let us not tempt Christ, as some of them tempted God; ” for to supply the word God is extremely forced. ⁵⁵² Nor is it to be wondered that Christ is called the Leader of the Israelitish people. For as God was never propitious to his people except through that Mediator, so he conferred no benefit except through his hand. Farther, the angel who appeared at first to Moses, and was always present with the people during their journeying, is frequently called יהוה , Jehovah. ⁵⁵³ Let us then regard it as a settled point, that that angel was the Son of God, and was even then the guide of the Church of which he was the Head. As to the term Christ, from its having a signification that corresponds with his human nature, it was not as yet applicable to the Son of God, but it is assigned to him by the communication of properties, as we read elsewhere, that

the Son of Man came down from heaven. (Joh 3:13.)

Calvin: 1Co 10:10

10.Neither murmur ye Others understand this to be the murmuring that arose, when the twelve, who had been sent to spy out the land, disheartened, on their return, the minds of the people. But as that murmuring was not punished suddenly by any special chastisement from the Lord, but was simply followed by the infliction of this punishment — that all were excluded from the possession of the land, it is necessary to explain this passage otherwise. It was a most severe punishment, it is true, to be shut out from entering the land, ⁵⁵⁴ but the words of Paul, when he says that they were destroyed by the destroyer, express another kind of chastisement. I refer it, accordingly, to the history, which is recorded in the sixteenth chapter of Numbers. [Num 16:1 ]. For when God had punished the pride of Korah and Abiram, the people raised a tumult against Moses and Aaron, as if they had been to blame for the punishment which the Lord had inflicted. This madness of the people God punished by sending down fire from heaven, which swallowed up many of them — upwards of fourteen thousand. It is, therefore, a striking and memorable token of God’s wrath against rebels and seditious persons, that murmur against him.

Those persons, it is true, murmured against Moses; but as they had no ground for insulting him, and had no occasion for being incensed against him, unless it was that he had faithfully discharged the duty which had been enjoined upon him by God, God himself was assailed by that murmuring. Let us, accordingly, bear in mind that we have to do with God, and not with men, if we rise up against the faithful ministers of God, and let us know that this audacity ⁵⁵⁵ will not go unpunished.

By the destroyer you may understand the Angel, who executed the judgment of God. Now he sometimes employs the ministry of bad angels, sometimes of good, in punishing men, as appears from various passages of Scripture. As Paul here does not make a distinction between the one and the other, you may understand it of either.

Calvin: 1Co 10:11

11.Now all these things happened as types He again repeats it — that all these things happened to the Israelites, that they might be types to us — that is, examples, in which God places his judgments before our eyes I am well aware, that others philosophize on these words with great refinement, but I think that I have fully expressed the Apostle’s meaning, when I say, that by these examples, like so many pictures, we are instructed what judgments of God are impending over idolaters, fornicators, and other contemners of God. For they are lively pictures, representing God as angry on account of such sins. This exposition, besides being simple and accurate, has this additional advantage, that it blocks up the path of certain madmen, ⁵⁵⁶ who wrest this passage for the purpose of proving, that among that ancient people there was nothing done but what was shadowy. First of all, they assume that that people is a figure of the Church. From this they infer, that everything that God promised to them, or accomplished for them — all benefits, all punishments, ⁵⁵⁷ only prefigured what required to be accomplished in reality after Christ’s advent. This is a most pestilential frenzy, which does great injury to the holy fathers, and much greater still to God. For that people was a figure of the Christian Church, in such a manner as to be at the same time a true Church. Their condition represented ours in such a manner that there was at the same time, even then, a proper condition of a Church. The promises given to them shadowed forth the gospel in such a way, that they had it included in them. Their sacraments served to prefigure ours in such a way, that they were nevertheless, even for that period, true sacraments, having a present efficacy. In fine, those who at that time made a right use, both of doctrine, and of signs, were endowed with the same spirit of faith as we are. These madmen, therefore, derive no support from these words of Paul, which do not mean that the things that were done in that age were types, in such a way as to have at that time no reality, but a mere empty show. Nay more, they expressly teach us, (as we have explained,) that those things which may be of use for our admonition, are there set forth before us, as in a picture.

They are written for our admonition This second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record. ⁵⁵⁸ It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known.

Upon whom the ends of the world are come The word τέλη (ends) sometimes means mysteries; ⁵⁵⁹ and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace? ⁵⁶⁰

This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now, on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes. ⁵⁶¹

Calvin: 1Co 10:12

12.Wherefore let him that thinketh he standeth The Apostle concludes from what goes before, that we must not glory in our beginnings or progress, so as to resign ourselves to carelessness and inactivity. ⁵⁶² For the Corinthians gloried in their condition in such a way, that, forgetting their weakness, they fell into many crimes. This was a false confidence of such a kind as the Prophets frequently reprove in the Israelitish people. As, however, Papists wrest this passage for the purpose of maintaining their impious doctrine respecting faith, as having constantly doubt connected with it, ⁵⁶³ let us observe that there are two kinds of assurance.

The one is that which rests on the promises of God, because a pious conscience feels assured that God will never be wanting to it; and, relying on this unconquerable persuasion, triumphs boldly and intrepidly over Satan and sin, and yet, nevertheless, keeping in mind its own infirmity, casts itself ⁵⁶⁴ upon God, and with carefulness and anxiety commits itself to him. This kind of assurance is sacred, and is inseparable from faith, as appears from many passages of Scripture, and especially Rom 8:33.

The other arises from negligence, when men, puffed up with the gifts that they have, give themselves no concern, as if they were beyond the reach of danger, but rest satisfied with their condition. Hence it is that they are exposed to all the assaults of Satan. This is the kind of assurance which Paul would have the Corinthians to abandon, because he saw that they were satisfied with themselves under the influence of a silly conceit. He does not, however, exhort them to be always anxiously in doubt as to the will of God, or to tremble from uncertainty as to their salvation, as Papists dream. ⁵⁶⁵ In short, let us bear in mind, that Paul is here addressing persons who were puffed up with a base confidence in the flesh, and represses that assurance which is grounded upon men — not upon God. For after commending the Colossians for the solidity or steadfastness of their faith, (Col 2:5,) he exhorts them to be

rooted in Christ, to remain firm, and to be built up and
confirmed in the faith. (Col 2:7.)

Calvin: 1Co 10:13

13.No temptation has taken you ⁵⁶⁶ Let others take their own way of interpreting this. For my part, I am of opinion that it was intended for their consolation, lest on hearing of such appalling instances of the wrath of God, as he had previously related, they should feel discouraged, being overpowered with alarm. Hence, in order that his exhortation might be of advantage, he adds, that there is room for repentance. “There is no reason why you should despond; for I have not had it in view to give you occasion for despair, nor has anything happened to you but what is common to men.” Others are of opinion that he rather chides their cowardice in giving way, on being so slightly tried; ⁵⁶⁷ and unquestionably the word rendered human is sometimes taken to mean moderate. ⁵⁶⁸ The meaning, then, according to them would be this: “Did it become you thus to give way under a slight trial?” But as it agrees better with the context, if we consider it as consolation, I am on this account rather inclined to that view.

But God is faithful As he exhorted them to be of good courage as to the past, in order that he might stir them up to repentance, so he also comforts them as to the future with a sure hope, on the ground that God would not suffer them to be tempted beyond their strength. He exhorts them, however, to look to the Lord, because a temptation, however slight it may be, will straightway overcome us, and all will be over with us, if we rely upon our own strength. He speaks of the Lord, as faithful, not merely as being true to his promises, but as though he had said. The Lord is the sure guardian of his people, under whose protection you are safe, for he never leaves his people destitute. Accordingly, when he has received you under his protection, you have no cause to fear, provided you depend entirely upon him. For certainly this were a species of deception, if he were to withdraw his aid in the time of need, or if he were, on seeing us weak and ready to sink under the load, to lengthen out our trials still farther. ⁵⁶⁹

Now God helps us in two ways, that we may not be overcome by the temptation; for he supplies us with strength, and he sets limits to the temptation. It is of the second of these ways that the Apostle here chiefly speaks. At the same time, he does not exclude the former — that God alleviates temptations, that they may not overpower us by their weight. For he knows the measure of our power, which he has himself conferred. According to that, he regulates our temptations. The term temptation I take here as denoting, in a general way, everything that allures us.

Calvin: 1Co 10:14

14.Wherefore, my beloved, flee, etc The Apostle now returns to the particular question, from which he had for a little digressed, for, lest bare doctrine should have little effect among them, he has introduced those general exhortations that we have read, but now he pursues the discussion on which he had entered — that it is not allowable for a Christian man to connect himself with the superstitions of the wicked, so as to take part in them. Flee, says he, from idolatry In the first place, let us observe what meaning he attaches to the term Idolatry He certainly did not suspect the Corinthians of such a degree of ignorance or carelessness ⁵⁷⁰ as to think, that they worshipped idols in their heart. But as they made no scruple of frequenting the assemblies of the wicked, and observing along with them certain rites instituted in honor of idols, he condemns this liberty taken by them, as being a very bad example. It is certain, then, that when he here makes mention of idolatry, he, speaks of what is outward, or, if you prefer it, of the profession ⁵⁷¹ of idolatry. For as God is said to be worshipped by the bending of the knee, and other tokens of reverence, while the principal and genuine worship of him is inward, so is it also as to idols, for the case holds the same in things opposite. It is to no purpose that very many in the present day endeavor to excuse outward actions ⁵⁷² on this pretext, that the heart is not in them, while Paul convicts of idolatry those very acts, and assuredly with good reason. For, as we owe to God not merely the secret affection of the heart, but also outward adoration, the man who offers to an idol an appearance of adoration takes away so much of the honor due to God. Let him allege as he may that his heart is quite away from it. The action itself is to be seen, in which the honor that is due to God is transferred to an idol.

Calvin: 1Co 10:15

15.I speak as to wise men As he was about to take his argument from the mystery of the Supper, he arouses them by this little preface, that they may consider more attentively the magnitude of the thing. ⁵⁷³ “I do not address mere novices. You understand the efficacy of the sacred Supper in it we are ingrafted into the Lord’s body. How unseemly a thing is it then, that you should enter into fellowship with the wicked, so as to be united in one body. At the same time, he tacitly reproves their want of consideration in this respect, that, while accurately instructed in the school of Christ, they allowed themselves in gross vice, as to which there was no difficulty in forming an opinion.

Calvin: 1Co 10:16

16.The cup of blessing While the sacred Supper of Christ has two elements — bread and wine — he begins with the second. He calls it, the cup of blessing, as having been set apart for a mystical benediction. ⁵⁷⁴ For I do not agree with those who understand blessing to mean thanksgiving, and interpret the verb to bless, as meaning to give thanks I acknowledge, indeed, that it is sometimes employed in this sense, but never in the construction that Paul has here made use of, for the idea of Erasmus, as to supplying a preposition, ⁵⁷⁵ is exceedingly forced. On the other hand, the meaning that I adopt is easy, and has nothing of intricacy.

To bless the cup, then, is to set it apart for this purpose, that it may be to us an emblem of the blood of Christ. This is done by the word of promise, when believers meet together according to Christ’s appointment to celebrate the remembrance of his death in this Sacrament. The consecration, however, which the Papists make use of, is a kind of sorcery derived from heathens, ⁵⁷⁶ which has nothing in common with the pure rite observed by Christians. Everything, it is true, that we eat is sanctified by the word of God, as Paul himself elsewhere bears witness, (1Ti 4:5;) but that blessing is for a different purpose — that our use of the gifts of God may be pure, and may tend to the glory of their Author, and to our advantage. On the other hand, the design of the mystical blessing in the Supper is, that the wine may be no longer a common beverage, but set apart for the spiritual nourishment of the soul, while it is an emblem of the blood of Christ.

Paul says, that the cup which has been in this manner blessed is κοινωνίαν — the comnunion of the blood of the Lord. It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. It is true, that believers are united together by Christ’s blood, so as to become one body. It is also true, that a unity of this kind is with propriety termed κοινωνία ( communion.) I make the same acknowledgment as to the bread Farther, I observe what Paul immediately adds, as it were, by way of explanation — that we all become one body, because we are together partakers of the same bread But whence, I pray you, comes that κοινωνία ( communion) between us, but from this, that we are united to Christ in such a way, that

we are flesh of his flesh, and bone of his bones?
(Eph 5:30.)

For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. In addition to this, Paul is not disputing at present merely in reference to a mutual fellowship among men, but as to the spiritual union between Christ and believers, with the view of drawing from this, that it is an intolerable sacrilege for them to be polluted by fellowship with idols. From the connection of the passage, therefore, we may conclude, that (κοινωνίαν) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him.

Now, when the cup is called a participation, the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as truly communion in the blood, as we drink wine with the mouth. But Papists could not say this, that the cup of blessing is a participation in the blood of Christ, for the Supper that they observe is mutilated and torn: if indeed we can give the name of the Supper to that strange ceremony which is a patchwork of various human contrivances, and scarcely retains the slightest vestige of the institution of our Lord. But, supposing that everything else were as it ought to be, this one thing is at variance with the right use of the Supper — the keeping back of the whole of the people from partaking of the cup, which is the half of the Sacrament.

The bread which we break From this it appears, that it was the custom of the ancient Church to break one loaf, and distribute to every one his own morsel, in order that there might be presented more clearly to the view of all believers their union to the one body of Christ. And that this custom was long kept up appears from the testimony of those who flourished in the three centuries that succeeded the age of the Apostles. Hence arose the superstition, that no one dared to touch the bread with his hand, but each one had it put into his mouth by the priest.

Calvin: 1Co 10:17

17.For we are one bread I have already stated above, that it was not Paul’s particular design here to exhort us to love, but he mentions this by the way, that the Corinthians may understand that we must, even by external profession, maintain that unity which subsists between us and Christ, inasmuch as we all assemble together to receive the symbol of that sacred unity. In this second part of the statement, he makes mention only of the one part of the Sacrament, and it is the manner of Scripture to describe by Synecdoche ⁵⁷⁷ the entire Supper by the breaking of bread It is necessary to warn my readers, in passing, as to this, lest any less experienced person should be put off his guard by the foolish cavil that is brought forward by certain sycophants — as if Paul, by mentioning merely the bread, had it in view to deprive the people of the one half of the Sacrament.

Calvin: 1Co 10:18

18.Behold Israel after the flesh He establishes it by another example, that such is the nature of all sacred observances, that they bind us in a kind of fellowship with God. For the law of Moses admits no one to a feast upon a sacrifice, but the man who has duly prepared himself. I speak not of priests merely, but of those among the common people who eat of the remains of the sacrifice. Hence it follows, that all who eat of the flesh of the sacrificed victim, are partakers with the altar, that is, of the sanctification, with which God has set apart his Temple, and the sacred rites that are performed in it.

This expression after the flesh, may seem to be added in order that the Corinthians, on comparing the two, might set a higher value on the efficacy of our Supper. “If there was so much virtue in the ancient figures and in those rudiments of youthful education, how much more must we reckon that there is in our mysteries, in which God shines forth much more fully upon us!” At the same time, it is more simple, in my opinion, to say that Paul intended merely by this mark to distinguish the Jews that were still under the law from those that had been converted to Christ. Now there was a contrast that remained to be made — that if the sacred rites appointed by God sanctify those who observe them, pollution, on the other hand, is contracted from the sacred rites rendered to idols. ⁵⁷⁸ For it is God alone that sanctifies, and hence all strange gods pollute. ⁵⁷⁹ Again, if mysteries ⁵⁸⁰ unite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowship ⁵⁸¹ with idols. But the Apostle, before proceeding to this, answers by an anthypophora ⁵⁸² (anticipation) a question that might be proposed by way of objection.

Calvin: 1Co 10:19

19.What do I say then? It might seem at first view as if the Apostle either argued inconclusively, or ascribed to idols something of existence and of power. Now it might readily be objected — “What comparison is there between the living God and idols? God connects us with himself by the sacraments. Be it so. How comes it that idols, which are nothing, (1Co 8:4,) have so much power, as to be able to do the like? Do you think that idols are anything, or can do anything?” He answers, that he does not look to the idols themselves; ⁵⁸³ but rather has in view the intention of those who sacrifice to idols. For that was the source of the pollution that he had indirectly pointed out. He confesses, therefore, that an idol is nothing. He confesses that it is a mere delusion when the Gentiles take it upon them to go through solemn rites of dedication, ⁵⁸⁴ and that the creatures of God are not polluted by such fooleries. But as the design of them is superstitious and condemnable, and as the work is base, he infers, that all who connect themselves with them as associates, are involved in pollution.

Calvin: 1Co 10:20

20.But the things ⁵⁸⁵ that the Gentiles sacrifice. To complete the answer, a negative must be understood in this way: “I do not say that an idol is anything, nor do I imagine it to be endued with any virtue, but I say that the Gentiles sacrifice to the devil and not to gods those things which they do sacrifice, and hence I estimate the work by their wicked and impious superstition. For we must always look to the intention with which a thing is done. He, then, who connects himself with them, declares that he has fellowship with them in the same impiety.” He proceeds accordingly with what he had commenced: “If we had to do with God only, those things would be nothing, but, in relation to men, they become faulty; because no one sits down to an idol feast, who does not declare himself to be a worshipper of the idol.”

Some, however, understand the term demons here as meaning the imaginary deities of the Gentiles, agreeably to their common way of speaking of them; for when they speak of demons they meant inferior deities, as, for example, heroes, ⁵⁸⁶ and thus the term was taken in a good sense. Plato, in a variety of instances, employs the term to denote genii, or angels. ⁵⁸⁷ That meaning, however, would be quite foreign to Paul’s design, for his object is to show that it is no light offense to have to do with actions that have any appearance of putting honor upon idols. Hence it suited his purpose, not to extenuate, but rather to magnify the impiety that is involved in it. How absurd, then, it would have been to select an honorable term to denote the most heinous wickedness! It is certain from the Prophet Baruch, (Bar 4:7,) that those things that are sacrificed to idols are sacrificed to devils (Deu 32:17; Psa 96:5.) In that passage in the writings of the Prophet, the Greek translation, which was at that time in common use, has δαιμόνια — demons, and this is its common use in Scripture. How much more likely is it then, that Paul borrowed what he says from the Prophet, to express the enormity of the evil, than that, speaking after the manner of the heathen, he extenuated what he was desirous to hold up to utter execration!

It may seem, however, as if these things were somewhat at variance with what I stated a little ago — that Paul had an eye to the intention of idolaters, for it is not their intention to worship devils, but imaginary deities of their own framing. I answer, that the two things are quite in harmony, for when men become so vain in their imaginations (Rom 1:21) as to render divine honor to creatures, rather than to the one God, this punishment is in readiness for them — that they serve Satan. For they do not find that “middle place” ⁵⁸⁸ that they are in search of, but Satan straightway presents himself to them, as an object of adoration, whenever they have turned their back upon the true God.

I would not that ye If the term demon were used in an indifferent sense, how spiritless were Paul’s statement here, while, instead of this, it has the greatest weight and severity against idolaters! He subjoins the reason — because no one can have fellowship at the same time with God and with idols. Now, in all sacred observances, there is a profession of fellowship. Let us know, therefore, that we are then, and then only, admitted by Christ to the sacred feast of his body and blood, when we have first of all bid farewell to every thing sacrilegious. ⁵⁸⁹ For the man who would enjoy the one, must renounce the other. O thrice miserable the condition of those ⁵⁹⁰ who, from fear of displeasing men, do not hesitate to pollute themselves with unlawful superstitions! For, by acting in this way, they voluntarily renounce fellowship with Christ, and obstruct their approach to his health-giving table.

Calvin: 1Co 10:22

22.Do we provoke the Lord ? Having laid down the doctrine, he assumes a more vehement tone, from observing, that what was a most atrocious offense against God was regarded as nothing, or, at least, was looked upon as a very trivial error. The Corinthians wished the liberty that they took to be reckoned excusable, as there is not one of us that willingly allows himself to be found fault with, but, on the contrary, we seek one subterfuge after another, under which to shelter ourselves. Now Paul says, and not without reason, that in this way we wage war against God; for nothing does God more require from us than this — that we adhere strictly to everything that he declares in his word. Do not those, then, who use subterfuges, ⁵⁹¹ in order that they may be at liberty to transgress the commandment of God, arm themselves openly against God? Hence that curse which the Prophet denounces against all those who call evil, good, and darkness, light (Isa 5:20.)

Are we stronger ? He warns them how dangerous a thing it is to provoke God — because no one can do this but to his own ruin. ⁵⁹² Among men the chance of war, as they speak, is doubtful, but to contend with God is nothing short of voluntarily courting destruction. Accordingly, if we fear to have God as an enemy, let us shudder at the thought of framing excuses for manifest sins, that is, whatever stand opposed to his word. Let us, also, shudder at the thought of calling in question those things that he has himself pronounced upon — for this is nothing less than to rise up against heaven after the manner of the giants. ⁵⁹³ (Gen 11:4.)

Defender: 1Co 10:1

Although many of the Corinthian Christians were Gentiles, the Jewish patriarchs were their "fathers" in a spiritual sense, and the Old Testament record is as profitable for Gentiles now as for Jews.

Defender: 1Co 10:1

The "cloud" was the shekinah glory cloud that both guided and protected the Israelites in their exodus from Israel, while the "sea" was the Red Sea which God miraculously opened for them (Exo 13:21; Exo 14:29)."

Defender: 1Co 10:2

"Baptized" is simply a transliteration of the Greek baptizo, which means literally "inundated" or "immersed." Both the cloud and the sea surrounded them, just as the baptismal waters surround a new Christian being "baptized.""

Defender: 1Co 10:4

On the typological significance of the water-giving Rock, see Exo 17:5, Exo 17:6, note; and Num 20:7-12, note. The water they drank was literal water. The Rock that "followed" them, however, was not a literal rock, but the Spirit of Christ Himself. "He brought streams also out of the rock, and caused waters to run down like rivers" (Psa 78:16). Evidently, when Moses smote the rock, it opened a great spring which became a continually flowing river, along which the children of Israel marched and camped in the wilderness for forty years. It is also worth noting that the Greek word used here for "Rock" is petra, and this is the same word that Jesus used when he said that "upon this rock I will build my church" (Mat 16:18). Christ (not Peter) is the foundation rock upon which the true church is built (1Co 3:11), and He is also the "living water," the "well of water springing up into everlasting life" (Joh 4:10, Joh 4:14)."

Defender: 1Co 10:6

The word "examples" is the Greek tupos, from which we get "types." Thus the experiences of the Israelites were actually designed by God as "types" of Christ and of our relation to Him (1Co 10:11)."

Defender: 1Co 10:7

The people worshiped a golden calf which they themselves had made, thinking that it was their "god" (Exo 32:6). Such is the foolishness of anyone who tries to believe a "creature" was the Creator (Rom 1:22, Rom 1:25)."

Defender: 1Co 10:8

This was the number that died "in one day." Num 25:9 indicates that the total number that died "in the plague" was 24,000. Evidently an additional 1000 died either before or after that particular day. Both figures are probably round numbers."

Defender: 1Co 10:20

Even though the physical images worshiped by idolaters are nothing but vanity, they do represent a dangerous reality, for demons actually lurk in and around such idols. These demonic spirits are able in certain limited ways to cause temporal blessings or troubles to visit their adherents, thereby impressing them with the validity of their false religion, and binding them ever more securely in the spirit's grasp."

TSK: 1Co 10:1

I would : 1Co 12:1, 1Co 14:38; Rom 11:21

our : Joh 4:20; Rom 4:11; Gal 3:29

were : Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20, Exo 40:34; Num 9:15-22, Num 14:14; Deu 1:33; Neh 9:12, Neh 9:19; Psa 78:14, Psa 105:39

and all : Exo 14:19-22, Exo 14:29; Num 33:8; Jos 4:23; Neh 9:11; Psa 66:6, Psa 77:16-20; Psa 78:13, Psa 78:53, Psa 106:7-11, Psa 114:3-5, Psa 136:13-15; Isa 58:11-13; Heb 11:29; Rev 15:2, Rev 15:3

TSK: 1Co 10:2

1Co 1:13-16; Exo 14:31; Joh 9:28, Joh 9:29; Heb 3:2, Heb 3:3

TSK: 1Co 10:3

Exo 16:4, Exo 16:15, Exo 16:35; Deu 8:3; Neh 9:15, Neh 9:20; Psa 78:23-25, Psa 105:40; John 6:22-58

TSK: 1Co 10:4

did : Exo 17:6; Num 20:11; Psa 78:15, Psa 78:20, Psa 105:41; Isa 43:20, Isa 48:21; Joh 4:10,Joh 4:14, Joh 7:37; Rev 22:17

followed them : or, went with them, Deu 9:21

that Rock : 1Co 11:24, 1Co 11:25; Gen 40:12, Gen 41:26; Eze 5:4, Eze 5:5; Dan 2:38, Dan 7:17; Mat 13:38, Mat 13:39; Mat 26:26-28; Gal 4:25; Col 2:17; Heb 10:1

TSK: 1Co 10:5

Num 14:11, Num 14:12, Num 14:28-35, Num 26:64, Num 26:65; Deu 1:34, Deu 1:35, Deu 2:15, Deu 2:16; Psa 78:32-34; Psa 90:1 *title Psa 90:7, Psa 90:8, Psa 95:11, Psa 106:26; Heb 3:17; Jud 1:5

TSK: 1Co 10:6

these : 1Co 10:11; Zep 3:6, Zep 3:7; Heb 4:11; 2Pe 2:6; Jud 1:7

examples : Gr. figures, Rom 5:14; Heb 9:24; 1Pe 3:21

lust : Num 11:4, Num 11:31-34; Psa 78:27-31, Psa 106:14, Psa 106:15

TSK: 1Co 10:7

be : 1Co 14:20-22, 1Co 5:11, 1Co 6:9, 1Co 8:7; Deu 9:12, Deu 9:16-21; Psa 106:19, Psa 106:20; 1Jo 5:21

The people : Exo 32:6-8, Exo 32:17, Exo 32:19

TSK: 1Co 10:8

1Co 6:9, 1Co 6:18; Num 25:1-9; Psa 106:29; Rev 2:14

TSK: 1Co 10:9

tempt : Exo 17:2, Exo 17:7, Exo 23:20,Exo 23:21; Num 21:5; Deu 6:16; Psa 78:18, Psa 78:56, Psa 95:9, Psa 106:14; Heb 3:8-11, Heb 10:28-30

and were : Num 21:6

TSK: 1Co 10:10

murmur : Exo 15:24, Exo 16:2-9, Exo 17:2, Exo 17:3; Num 14:2, Num 14:27-30, Num 16:41; Psa 106:25; Phi 2:14; Jud 1:16

were : Num 14:37, Num 16:46-49

destroyer : Exo 12:23; 2Sa 24:16; 1Ch 21:15; 2Ch 32:21; Mat 13:39-42; Act 12:23; 2Th 1:7, 2Th 1:8; Heb 11:28; Rev 16:1

TSK: 1Co 10:11

ensamples : or, types

they : 1Co 9:10; Rom 15:4

upon : 1Co 7:29; Phi 4:5; Heb 10:25, Heb 10:37; 1Jo 2:18

TSK: 1Co 10:12

1Co 4:6-8, 1Co 8:2; Pro 16:18, Pro 28:14; Mat 26:33, Mat 26:34, Mat 26:40,Mat 26:41; Rom 11:20; Rev 3:17, Rev 3:18

TSK: 1Co 10:13

hath : Jer 12:5; Mat 24:21-24; Luk 11:4, Luk 22:31, Luk 22:46; 2Co 11:23-28; Eph 6:12, Eph 6:13; Heb 11:35-38, Heb 12:4; Jam 5:10,Jam 5:11; 1Pe 1:6, 1Pe 1:7, 1Pe 5:8, 1Pe 5:9; Rev 2:10, Rev 3:10

common : or, moderate

but : 1Co 1:9; Deu 7:9; Psa 36:5, Psa 89:33; Isa 11:5, Isa 25:1, Isa 49:7; Lam 3:23; Hos 2:20; 1Th 5:24; 2Th 3:3; 2Ti 2:11-13; Heb 6:18, Heb 10:23, Heb 11:11; 1Pe 4:19; 1Jo 1:9; Rev 19:11

who : Exo 3:17; Psa 125:3; Dan 3:17; Luk 22:32; Joh 10:28-30; Rom 8:28-39; 2Co 1:10, 2Co 12:8-10; 2Ti 4:18; 1Pe 1:5; 2Pe 2:9

make : Gen 19:20,Gen 19:21; Psa 124:7; Jer 29:11; Luk 16:26; Act 27:44; Jam 5:11

TSK: 1Co 10:14

my : Rom 12:19; 2Co 7:1, 2Co 11:11, 2Co 12:15, 2Co 12:19; Phi 4:1; Phm 1:1; 1Pe 2:11

flee : 1Co 10:7, 1Co 10:20,1Co 10:21; 2Co 6:17; 1Jo 5:21; Rev 2:14, Rev 13:8, Rev 21:8, Rev 22:15

TSK: 1Co 10:15

1Co 4:10, 1Co 6:5, 1Co 8:1, 1Co 11:13, 1Co 14:20; Job 34:2, Job 34:3; 1Th 5:21

TSK: 1Co 10:16

cup : 1Co 10:21, 1Co 11:23-29; Mat 26:26-28; Mar 14:22-25; Luk 22:19, Luk 22:20

the communion of the blood : 1Co 10:20, 1Co 1:9, 1Co 12:13; Joh 6:53-58; Heb 3:14; 1Jo 1:3, 1Jo 1:7

The bread : 1Co 11:23, 1Co 11:24; Act 2:42, Act 2:46, Act 20:7, Act 20:11

TSK: 1Co 10:17

we being : 1Co 12:12, 1Co 12:27; Rom 12:5; Gal 3:26-28; Eph 1:22, Eph 1:23, Eph 2:15, Eph 2:16, Eph 3:6, Eph 4:12, Eph 4:13; Eph 4:25; Col 2:19, Col 3:11, Col 3:15

that : 1Co 10:3, 1Co 10:4, 1Co 10:21, 1Co 11:26-28

TSK: 1Co 10:18

Israel : Rom 4:1, Rom 4:12, Rom 9:3-8; 2Co 11:18-22; Gal 6:16; Eph 2:11, Eph 2:12; Phi 3:3-5

are : 1Co 9:13; Lev 3:3-5, Lev 3:11, Lev 7:11-17; 1Sa 2:13-16, 1Sa 9:12, 1Sa 9:13

TSK: 1Co 10:19

that the : 1Co 1:28, 1Co 3:7, 1Co 8:4, 1Co 13:2; Deu 32:21; Isa 40:17, Isa 41:29; 2Co 12:11

TSK: 1Co 10:20

sacrifice : Lev 17:7; Deu 32:16, Deu 32:17; 2Ch 11:15; Psa 106:37-39; 2Co 4:4; Rev 9:20

TSK: 1Co 10:21

cannot drink : 1Co 10:16, 1Co 8:10; Deu 32:37, Deu 32:38; 1Ki 18:21; Mat 6:24; 2Co 6:15-17

TSK: 1Co 10:22

we provoke : Exo 20:5, Exo 34:14; Deu 4:24, Deu 6:15, Deu 32:16, Deu 32:21; Jos 24:19; Psa 78:58; Zep 1:18

are : Job 9:4, Job 40:9-14; Eze 22:14; Heb 10:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 10:1

Moreover, brethren - But, or now ( δε de ). This verse, with the following illustrations 1Co 10:1-4, is properly connected in Paul’ s argument with the statements which he had made in 1Co 8:8, etc., and is designed to show the danger which would result from their partaking of the feasts that were celebrated in honor of idols. It is not improbable, as Mr. Locke supposes, that the Corinthians might have urged that they were constantly solicited by their pagan friends to attend those feasts; that in their circumstances it was scarcely possible to avoid it; that there could be no danger of their relapsing into idolatry; and their doing so could not be offensive to God, since they were known to be Christians; since they had been baptized, and purified from sin; since they were devoted to his service; since they knew that an idol was nothing in the world; and since they had been so highly favored, as the people of God, with so many extraordinary endowments, and were so strongly guarded against the possibility of becoming idolaters. To meet these considerations, Paul refers them to the example of the ancient Jews. They also were the people of God. They had been solemnly dedicated to Moses and to God. They had been especially favored with spiritual food from heaven, and with drink miraculously, poured from the rock. Yet notwithstanding this, they had forgotten God, had become idolaters, and had been destroyed. By their example, therefore, Paul would warn the Corinthians against a similar danger.

I would not that ye should be ignorant - A large part of the church at Corinth were Gentiles. It could hardly be supposed that they were well informed respecting the ancient history of the Jews. Probably they had read these things in the Old Testament; but they might not have them distinctly in their recollection. Paul brings them distinctly before their minds, as an illustration and an admonition. The sense is, "I would not have you unmindful or forgetful of these things; I would have you recollect this case, and suffer their example to influence your conduct. I would not have you suppose that even a solemn consecration to God and the possession of distinguished tokens of divine favor are a security against the danger of sin, and even apostasy; since the example of the favored Jews shows that even in such circumstances there is danger."

How that all our fathers - That is, the fathers of the Jewish community; the fathers of us who are Jews. Paul speaks here as being himself a Jew, and refers to his own ancestors as such. The word "all"here seems to be introduced to give emphasis to the fact that even those who were destroyed 1Co 10:5 also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. The entire Jewish community which Moses led forth from Egypt had thus been devoted to him.

Were under the cloud - The cloud - the "Shechinah"- the visible symbol of the divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light; Exo 13:21-22. In the dangers of the Jews, when closely pressed by the Egyptians, it went beHinD them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defense; Exo 14:20. In the wilderness, when traveling through the burning desert, it seems to have been expanded over the camp as a covering, and a defense from the intense rays of a burning sun; Num 10:34, "And the cloud of Jehovah was upon them by day;"Num 14:14, "Thy cloud standeth over them."To this fact the apostle refers here. It was a symbol of the divine favor and protection; comp Isa 4:5. It was a guide, a shelter, and a defense. The Jewish Rabbis say that "the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them."Pirke Eleazer, chapter 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at. a distance it appeared as a pillar.

And all passed through the sea - The Red Sea, under the guidance of Moses, and by the miraculous interposition of God; Exo 14:21-22. This was also a proof of the divine protection and favor, and is so adduced by the apostle. His object is to accumulate the evidences of the divine favor to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied.

Barnes: 1Co 10:2

And were all baptized - In regard to the meaning of the word "baptized,"see the note at Mat 3:6. We are not to suppose that the rite of baptism, as we understand it, was formally administered by Moses, or by any other person, to the Jews, for there is not the least evidence that any such rite was then known, and the very circumstances here referred to forbid such an interpretation. They were baptized "in the cloud"and "in the sea,"and this cannot be understood as a religious rite administered by the hand of man. It is to be remembered that the word "baptism"has two senses - the one referring to the application of water as a religious rite, in whatever mode it is done; and the other the sense of "dedicating, consecrating, initiating into,"or bringing under obligation to. And it is evidently in this latter sense that the word is used here, as denoting that they were devoted to Moses as a leader, they were brought under his laws, they became bound to obey him, they were placed under his protection and guidance by the miraculous interposition of God. This was done by the fact that their passing through the sea, and under the cloud, in this manner, brought them under the authority and direction of Moses as a leader, and was a public recognition of their being his followers, and being bound to obey his laws.

Unto Moses - ( εἰς eis ). This is the same preposition which is used in the form of baptism prescribed in Mat 28:19. See the note at that place. It means that they were thus devoted or dedicated to Moses; they received and acknowledged him as their ruler and guide; they professed subjection to his laws, and were brought under his authority. They were thus "initiated into"his religion, and thus recognized his divine mission, and bound themselves to obey his injunctions - Bloomfield.

In the cloud - This cannot be proved to mean that they were enveloped and, as it were, "immersed"in the cloud, for there is no evidence that the cloud thus enveloped them, or that they were immersed in it as a person is in water. The whole account in the Old Testament leads us to suppose that the cloud either passed before them as a pillar, or that it had the same form in the rear of their camp, or that it was suspended over them, and was thus the symbol of the divine protection. It would be altogether improbable that the dark cloud would pervade the camp. It would thus embarrass their movements, and there is not the slightest intheation in the Old Testament that it did. Nor is there any probability in the supposition of Dr. Gill and others, that the cloud. as it passed from the rear to the front of the camp, "let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water."Because:

(1) There is not the slightest intheation of this in the Old Testament.

(2) The supposition is contrary to the very design of the cloud. It was not a natural cloud, but was a symbol of the divine presence and protection. It was not to give rain on the Israelites, or on the land, but it was to guide, and to be an emblem of the care of God.

\caps1 (3) i\caps0 t is doing violence to the Scriptures to introduce suppositions in this manner without the slightest authority. It is further to be observed, that this supposition does by no means give any aid to the cause of the Baptist after all. In what conceivable sense were they, even on this supposition, "immersed?"Is it "immersion in water"when one is exposed to a shower of rain? We speak of being "sprinkled or drenched"by rain, but is it not a violation of all propriety of language to say that a man is "immersed"in a shower? If the supposition, therefore, is to be admitted, that rain fell from the cloud as it passed over the Jews, and that this is meant here by "baptism unto Moses,"then it would follow that "sprinkling"would be the mode referred to, since this is the only form that has resemblance to a falling shower. But the supposition is not necessary. Nor is it needful to suppose that water was applied to them at all. The thing itself is improbable; and the whole case is met by the simple supposition that the apostle means that they were initiated in this way into the religion of Moses, recognized his divine mission, and under the cloud became his followers and subject to his laws. And if this interpretation is correct, then it follows that the word "baptize"does not of necessity mean to "immerse."(See Editors’ Notes on Mat 3:6 and Mat 3:16.)

And in the sea - This is another expression that goes to determine the sense of the word "baptize."The sea referred to here is the Red Sea, and the event was the passage through that sea. The fact in the case was, that the Lord caused a strong east wind to blow all night, and made the sea dry land, and the waters were divided Exo 14:21, and the waters were a wall unto them on the right hand and on the left, Exo 14:22. From this whole narrative it is evident that they passed through the sea without being "immersed"in it. The waters were driven into high adjacent walls for the very purpose that they might pass between them dry and safe. There is the fullest proof that they were not submerged in the water. Dr. Gill supposes that the water stood up above their heads, and that "they seemed to be immersed in it."This might be true; but this is to give up the idea that the word baptize means always to immerse in water, since it is a fact, according to this supposition, that they were not thus immersed, but only seemed to be. And all that can be meant, therefore, is, that they were in this manner initiated into the religion of Moses, convinced of his divine mission, and brought under subjection to him as their leader, lawgiver, and guide. This passage is a very important one to prove that the word baptism does not necessarily mean entire immersion in water. It is perfectly clear that neither the cloud nor the waters touched them. "They went through the midst of the sea on dry ground."It remains only to be asked whether, if immersion was the only mode of baptism known in the New Testament, the apostle Paul would have used the word not only so as not necessarily to imply that, but as necessarily to mean something else? (See Editors’ Notes on Mat 3:6 and Mat 3:16.)

Barnes: 1Co 10:3

And did all eat the same spiritual meat - That is, "manna."Exo 16:15, Exo 16:35; Neh 9:15, Neh 9:20. The word meat here is used in the old English sense of the word, to denote "food"in general. They lived on "manna."The word "spiritual"here is evidently used to denote that which was given by the Spirit, or by God; that which was the result of his miraculous gift, and which was not produced in the ordinary way, and which was not the gross food on which people are usually supported. It had an excellency and value from the fact that it was the immediate gift of God, and is thus called "angels food."Psa 78:25. It is called by Josephus "divine and extraordinary food."Ant. Psa 3:1. In the language of the Scriptures, that which is distinguished for excellence, which is the immediate gift of God, which is unlike that which is gross and of earthly origin, is called "spiritual,"to denote its purity, value, and excellence. Compare Rom 7:14; 1Co 3:1; 1Co 15:44, 1Co 15:46; Eph 1:3. The idea of Paul here is, that all the Israelites were nourished and supported in this remarkable manner by food given directly by God; that they all had thus the evidence of the divine protection and favor, and were all under his care.

Barnes: 1Co 10:4

And did all drink the same spiritual drink - The idea here is essentially the same as in the previous verse, that they had been highly favored of God, and enjoyed tokens of the divine care and guardianship. That was manifested in the miraculous supply of water in the desert, thus showing that they were under the divine protection, and were objects of the divine favor. There can be no doubt that by "spiritual drink"here, the apostle refers to the water that was made to gush from the rock that was smitten by Moses. Exo 17:6; Num 20:11. Why this is called "spiritual"has been a subject on which there has been much difference of opinion. It cannot be because there was anything special in the nature of the water, for it was evidently real water, suited to allay their thirst. There is no evidence, as many have supposed, that there was a reference in this to the drink used in the Lord’ s Supper. But it must mean that it was bestowed in a miraculous and supernatural manner; and the word "spiritual"must be used in the sense of supernatural, or that which is immediately given by God. Spiritual blessings thus stand opposed to natural and temporal blessings, and the former denote those which are immediately given by God as an evidence of the divine favor. That the Jews used the word "spiritual"in this manner is evident from the writings of the Rabbis. Thus, they called the manna "spiritual food"(Yade Mose in Shemor Rabba , fol. 109. 3); and their sacrifices they called "spiritual bread"(Tzeror Hammer, fol. 93. 2). - Gill. The drink, therefore, here referred to was that bestowed in a supernatural manner and as a proof of the divine favor.

For they drank of that spiritual Rock - Of the waters which flowed from that Rock. The Rock here is called "spiritual,"not from anything special in the nature of the rock, but because it was the source to them of supernatural mercies, and became thus the emblem and demonstration of the divine favor, and of spiritual mercies conferred upon them by God.

That followed them - Margin. "Went with" ἀκολουθούσης akolouthousēs . This evidently cannot mean that the rock itself literally followed them, any more than that they literally drank the rock, for one is as expressly affirmed, if it is taken literally, as the other. But as when it is said they "drank of the rock,"it must mean that they drank of the water that flowed from the rock; so when it is said that the "rock followed"or accompanied them, it must mean that the water that flowed from the rock accompanied them. This figure of speech is common everywhere. Thus, the Saviour said 1Co 11:25, "This cup is the new testament,"that is, the wine in this cup represents my blood, etc.; and Paul says 1Co 11:25, 1Co 11:27, "whosoever shall drink this cup of the Lord unworthily,"that is, the wine in the cup, etc., and "as often as ye drink this cup,"etc., that is, the wine contained in the cup. It would be absurd to suppose that the rock that was smitten by Moses literally followed them in the wilderness; and there is not the slightest evidence in the Old Testament that it did. Water was twice brought out of a rock to supply the needs of the children of Israel. Once at Mount Horeb, as recorded in Exo 17:6, in the wilderness of Sin, in the first year of their departure from Egypt. The second time water was brought from a rock about the time of the death of Miriam at Kadesh, and probably in the 40th year of their departure from Egypt, Num 20:1. It was to the former of these occasions that the apostle evidently refers. In regard to this we may observe:

(1) That there must have been furnished a large quantity of water to have supplied the needs of more than two million people.

\caps1 (2) i\caps0 t is expressly stated Deu 9:21), that "the brook נחל nachal , stream, torrent, or river, see Num 34:5; Jos 15:4, Jos 15:47; 1Ki 8:65; 2Ki 24:7) descended out of the mount,"and was evidently a stream of considerable size.

\caps1 (3) m\caps0 ount Horeb was higher than the adjacent country, and the water that thus gushed from the rock, instead of collecting into a pool and becoming stagnant, would flow off in the direction of the sea.

\caps1 (4) t\caps0 he sea to which it would naturally flow would be the Red Sea, in the direction of the Eastern or Elanitic branch of that sea.

\caps1 (5) t\caps0 he Israelites would doubtless, in their journeyings, be influenced by the natural direction of the water, or would not wander far from it, as it was daily needful for the supply of their needs.

\caps1 (6) a\caps0 t the end of thirty-seven years we find the Israelites at Ezion-geber, a seaport on the eastern branch of the Red Sea, where the waters probably flowed into the sea; Num 33:36. In the 40th year of their departure from Egypt, they left this place to go into Canaan by the country of Edom, and were immediately in distress again by the lack of water. It is thus probable that the water from the rock continued to flow, and that it constituted a stream, or river; that it was near their camp all the time until they came to Ezion-geber; and that thus, together with the daily supply of manna, it was a proof of the protection of God, and an emblem of their dependence. If it be said that there is now no such stream to be found there, it is to be observed that it is represented as miraculous, and that it would be just as reasonable to look for the daily descent of manna there in quantities sufficient to supply more than two million people, as to expect to find the gushing and running river of water. The only question is, whether God can work a miracle, and whether there is evidence that he has done it. This is not the place to examine that question. But the evidence is as strong that he performed this miracle as that he gave the manna, and neither of them is inconsistent with the power, the wisdom, or the benevolence of God.

And that Rock was Christ - This cannot be intended to be understood literally, for it was not literally true. The rock from which the water flowed was evidently an ordinary rock, a part of Mount Horeb; and all that this can mean is, that that rock, with the stream of water thus gushing from it, was a representation of the Messiah. The word was is thus often used to denote similarity or representation, and is not to be taken literally. Thus, in the institution of the Lord’ s Supper, the Saviour says of the bread, "This is my body,"that is, it represents my body. Thus, also of the cup, "This cup is the new testament in my blood,"that is, it represents my blood, 1Co 11:24-25. Thus, the gushing fountain of water might be regarded as a representation of the Messiah, and of the blessings which result from him. The apostle does not say that the Israelites knew that this was designed to be a representation of the Messiah, and of the blessings which flow from him, though there is nothing improbable in the supposition that they so understood and regarded it, since all their institutions were probably regarded as typical. But he evidently does mean to say that the rock was a vivid and affecting representation of the Messiah; that the Jews did partake of the mercies that flow from him; and that even in the desert they were under his care, and had in fact among them a vivid representation of him in some sense corresponding with the emblematic representation of the same favors which the Corinthian and other Christians had in the Lord’ s Supper. This representation of the Messiah, perhaps, was understood by Paul to consist in the following things:

(1) Christians, like the children of Israel, are passing through the world as pilgrims, and to them that world is a wilderness - a desert.

\caps1 (2) t\caps0 hey need continued supplies, as the Israelites did, in their journey. The world, like that wilderness, does not meet their necessities, or supply their needs.

\caps1 (3) t\caps0 hat rock was a striking representation of the fulness of the Messiah, of the abundant grace which he imparts to his people.

\caps1 (4) i\caps0 t was an illustration of their continued and constant dependence on him for the daily supply of their needs. It should be observed that many expositors understand this literally. Bloomfield translates it: "and they were supplied with drink from the spiritual Rock which followed them, even Christ."So Rosenmuller, Calvin, Glass, etc. In defense of this interpretation, it is said, that the Messiah is often called "a rock"in the Scriptures; that the Jews believe that the "angel of Jehovah"who who attended them (Exo 3:2, and other places) was the Messiah; and that the design of the apostle was, to show that this "attending Rock,"the Messiah, was the source of all their blessings, and particularly of the water that gushed from the rock. But the interpretation suggested above seems to me to be most natural. The design of the apostle is apparent. It is to show to the Corinthians, who relied so much on their privileges, and felt themselves so secure, that the Jews had the very same privileges - had the highest tokens of the divine favor and protection, were under the guidance and grace of God, and were partakers constantly of that which adumbrated or typified the Messiah, in a manner as real, and in a form as much suited to keep up the remembrance of their dependence, as even the bread and wine in the Lord’ s Supper.

Barnes: 1Co 10:5

But with many of them ... - That is, with their conduct. They rebelled and sinned, and were destroyed. The design of the apostle here is, to remind them that although they enjoyed so many privileges, yet they were destroyed; and thus to admonish the Corinthians that their privileges did not constitute an absolute security from danger, and that they should be cautious against the indulgence of sin. The phrase rendered here "with many" ἐν τοῖς πλείων en tois pleiōn should have been rendered "with most of them,"literally"with the many; and it means that with the greater part of them God was not well pleased; that is, he was pleased with but few of them.

Was not well pleased - Was offended with their ingratitude and rebellion.

For they were overthrown ... - That is, by the pestilence, by wars, or died by natural and usual diseases, so that they did not reach the land of Canaan. But two men of that generation, Caleb and Joshua, were permitted to enter the land of promise; Num 14:29-30.

Barnes: 1Co 10:6

Now these things - The judgments inflicted on them by God for their sins.

Were our examples - Greek: "types"( τύποι tupoi ). Margin, "figures."They were not designed to be types of us, but they are to be held up as furnishing an admonition to us, or a warning that we do not sin in the same way. The same God directs our affairs that ordered theirs; and if we sin as they did, we also must expect to be punished, and excluded from the favor of God, and from heaven.

Lust after evil things - Desire those things which are forbidden, and which would be injurious. They lusted after flesh, and God granted them their desires, and the consequence was a plague, and the destruction of multitudes Exo 11:4. So Paul infers that the Corinthian Christians should not lust after, or desire the meat offered in sacrifice to idols, lest it should lead them also to sin and ruin.

Barnes: 1Co 10:7

Neither be ye idolaters - This caution is evidently given in view of the danger to which they would be exposed if they partook of the feasts that were celebrated in honor of idols in their temples. The particular idolatry which is referred to here is, the worship of the golden calf that was made by Aaron Exo 32:1-5.

As it is written - Exo 32:6.

The people sat down to eat and to drink - To worship the golden calf. They partook of a feast in honor of that idol. I have already observed that it was common to keep a feast in honor of an idol, and that the food which was eaten on such an occasion was mainly the meat which had been offered in sacrifice to it. This instance was particularly to the apostle’ s purpose, as he was cautioning the Corinthians against the danger of participating in the feasts celebrated in the pagan temples.

And rose up to play - ( παίζειν paizein ). The Hebrew word used in Exo 32:6 ( צחק tsaachaq ) means "to laugh, to sport, to jest, to mock, to insult"Gen 21:9; and then to engage in dances accompanied with music, in honor of an idol. This was often practiced, as the worship of idols was celebrated with songs and dances. This is particularly affirmed of this instance of idol worship Exo 32:19; and this was common among ancient idolaters; and this mode of worship was even adopted by David before the ark of the Lord; 2Sa 6:5; 1Ch 13:8; 1Ch 15:29. All that the word "to play"here necessarily implies is, that of choral songs and dances, accompanied with revelry in honor of the idol. It was, however, the fact that such worship was usually accompanied with much licentiousness; but that is not necessarily implied in the use of the word. Most of the oriental dances were grossly indecent and licentious, and the word here may be designed to include such indelicacy and licentiousness.

Barnes: 1Co 10:8

Neither let us commit fornication ... - The case referred to here was that of the licentious contact with the daughters of Moab, referred to in Num 25:1-9.

And fell in one day - Were slain for their sin by the plague that prevailed.

Three and twenty thousand - The Hebrew text in Num 25:9, is twenty-four thousand. In order to reconcile these statements, it may be observed that perhaps 23,000 fell directly by the plague, and 1,000 were slain by Phinehas and his companions (Grotius); or it may be that the number was between 23,000 and 24,000, and it might be expressed in round numbers by either - Macknight. At all events, Paul has not exceeded the truth. There were at least 23,000 that fell, though there might have been more. The probable supposition is, that the 23,000 fell immediately by the hand of God in the plague, and the other thousand by the judges; and as Paul’ s design was particularly to mention the proofs of the immediate divine displeasure, he refers only to those who fell by that, in illustration of his subject - There was a particular reason for this caution in respect to licentiousness:

(1) It was common among all idolaters; and Paul in cautioning them against idolatry, would naturally warn them of this danger.

\caps1 (2) i\caps0 t was common at Corinth. It was the prevalent vice there. To "Corinthianize"was a term synonymous among the ancients with licentiousness.

\caps1 (3) s\caps0 o common was this at Corinth, that, as we have seen (see the introduction), not less than 1,000 prostitutes were supported in a single temple there; and the city was visited by vast multitudes of foreigners, among other reasons on account of its facilities for this sin. Christians, therefore, were in a special manner exposed to it; and hence, the anxiety of the apostle to warn them against it.

Barnes: 1Co 10:9

Neither let us tempt Christ ... - The word "tempt,"when applied to man, means to present motives or inducements to sin; when used with reference to God, it means to try his patience, to provoke his anger, or to act in such a way as to see how much he will bear, and how long he will endure the wickedness and perverseness of people. The Israelites tempted him, or "tried his patience and forbearance,"by rebellion, complaining, impatience, and dissatisfaction with his dealings. In what way the Corinthians were in danger of tempting Christ is not known, and can only be conjectured. It may be that the apostle cautions them against exposing themselves to temptation in the idol temples - placing themselves, as it were, under the unhappy influence of idolatry, and thus needlessly trying the strength of their religion, and making an experiment on the grace of Christ, as if he were bound to keep them even in the midst of dangers into which they needlessly ran. They would have the promise of grace to keep them only when they were in the way of their duty, and using all proper precautions. To go beyond this, to place themselves in needless danger, to presume on the grace of Christ to keep them in all circumstances, would be to tempt him, and provoke him to leave them; see the note at Mat 4:7.

As some of them also tempted - There is evidently here a word to be understood, and it may be either "Christ"or "God."The construction would naturally require the former; but it is not certain that the apostle meant to say that the Israelites tempted Christ. The main idea is that of temptation, whether it is of Christ or of God; and the purpose of the apostle is to caution them against the danger of tempting Christ, from the fact that the Israelites were guilty of the sin of tempting their leader and protector, and thus exposing themselves to his anger. It cannot be denied, however, that the more natural construction of this place is that which supposes that the word "Christ"is understood here rather than "God."In order to relieve this interpretation from the difficulty that the Israelites could not be said with any propriety to have tempted "Christ,"since he had not then come in the flesh, two remarks may be made.

First, by the "angel of the covenant,"and the "angel of his presence"Exo 23:20, Exo 23:23; Exo 32:34; Exo 33:2; Num 20:16; Isa 63:9; Heb 11:26, that went with them, and delivered them from Egypt, there is reason to think the sacred writers understood the Messiah to be intended; and that he who subsequently became incarnate was he whom they tempted. And secondly, We are to bear in mind that the term "Christ"has acquired with us a signification somewhat different from that which it originally had in the New Testament. We use it as "a proper name,"applied to Jesus of Nazareth. But it is to be remembered that it is the mere Greek word for the Hebrew "Anointed,"or the "Messiah;"and by retaining this signification of the word here, no small part of the difficulty will be avoided; and the expression then will mean simply that the Israelites tempted "the Messiah;"and the idea will be that he who conducted them, and against whom they sinned, and whom they tempted, was "the Messiah,"who afterward became incarnate; an idea that is in accordance with the ancient ideas of the Jews respecting this personage, and which is not forbidden, certainly, in any part of the Bible.

And were destroyed of serpents - Fiery serpents; see Num 21:6.

Barnes: 1Co 10:10

Neither murmur ye - Do not repine at the allotments of Providence, or complain of His dealings.

As some of them also murmured - Num 14:2. The ground of their complaining was, that they had been disappointed; that they had been brought out of a land of plenty into a wilderness of want; and that instead of being conducted at once to the land of promise, they were left to perish in the desert. They therefore complained of their leaders, and proposed to return again into Egypt.

And were destroyed of the destroyer - That is, they were doomed to die in the wilderness without seeing the land of Canaan; Exo 14:29. The "destroyer"here is understood by many to mean the "angel of death,"so often referred to in the Old Testament, and usually called by the Jews "Sammael."The work of death, however, is attributed to an angel in Exo 12:23; compare Heb 11:28. It was customary for the Hebrews to regard most human events as under the direction of angels. In Heb 2:14, he is described as he "that had the power of death;"compare the Book of Wisdom 18:22, 25. The simple idea here, however, is, that they died for their sin, and were not permitted to enter the promised land,

Barnes: 1Co 10:11

For ensamples - Greek: "types"( τύποι tupoi ). The same word which is used in 1Co 10:6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory; see the note at 1Co 10:6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the divine protection, and they might thus be used for the admonition of succeeding generations.

They are written for our admonition - They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world.

Upon whom the ends of the world are come - This expression is equivalent to that which so often occurs in the Scriptures, as, "the last time,""the latter day,"etc.; see it fully explained in the notes on Act 2:17. It means the last dispensation; or, that period and mode of the divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called "the last times,"and "the ends of the world"would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apostle Paul was at special pains in 2 Thes. 2 to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.

Barnes: 1Co 10:12

Wherefore - As the result of all these admonitions. Let this be the effect of all that we learn from the unhappy self-confidence of the Jews, to admonish us not to put reliance on our own strength.

That thinketh he standeth - That supposes himself to be firm in the love of God, and in the knowledge of his truth; that regards himself as secure, and that will be therefore disposed to rely on his own strength.

Take heed lest he fall - Into sin, idolatry, or any other form of iniquity. We learn here:

(1) That a confidence in our own security is no evidence that we are safe.

\caps1 (2) s\caps0 uch a confidence may be one of the strongest evidences that we are in danger. Those are most safe who feel that they are weak and feeble, and who feel their need of divine aid and strength. They will then rely on the true source of strength; and they will be secure.

\caps1 (3) a\caps0 ll professed Christians should be admonished. All are in danger of falling into sin, and of dishonoring their profession; and the exhortation cannot be too often or too urgently pressed, that they should take heed lest they fall into sin. The leading and special idea of the apostle here should not he forgotten or disregarded. It is, that Christians in their favored moments, when they are permitted to approach near to God, and when the joys of salvation fill their hearts, should exercise special caution. For:

(a)    Then the adversary will be especially desirous to draw away their thoughts from God, and to lead them into sin, as their fall would most signally dishonor religion;

(b)    Then they will be less likely to be on their guard, and more likely to feel themselves strong, and not to need caution and solicitude.

Accordingly, it often happens that Christians, after they have been especially favored with the tokens of the divine favor, soon relapse into their former state, or fall into some sin that grieves the hearts of their brethren, or wounds the cause of religion. So it is in revivals; so it is in individuals. Churches that are thus favored are filled with joy, and love, and peace. Yet they become self-confident and elated; they lose their humility and their sense of their dependence; they cease to be watchful and prayerful, supposing that all is safe; and the result often is, that a season of revival is succeeded by a time of coldness and declension. And thus, too, it is with individuals. Just the opposite effect is produced from what should be, and from what need be. Christians should then be especially on their guard; and if they then availed themselves of their elevated advantages, churches might be favored with continued revivals and ever-growing piety; and individuals might be filled with joy, and peace, and holiness, and ever-expanding and increasing love.

Barnes: 1Co 10:13

There hath no temptation taken you - What temptation the apostle refers to here is not quite certain. It is probable, however, that he refers to such as would, in their circumstances, have a tendency to induce them to forsake their allegiance to their Lord, and to lead them into idolatry and sin. These might be either open persecutions, or afflictions on account of their religion; or they might be the various allurements which were spread around them from the prevalence of idolatry. They might be the open attacks of their enemies, or the sneers and the derision of the frivilous and the great. The design of the apostle evidently is, to show them that, if they were faithful, they had nothing to fear from any such forms of temptation, but that God was able to bring them through them all. The sentiment in the verse is a very important one, since the general principle here stated is as applicable to Christians now as it was to the Corinthians.

Taken you - Seized upon you, or assailed you. As when an enemy grasps us, and attempts to hold us fast.

But such as is common to man - εἰ μὴ ἀνθρώπινος ei mē anthrōpinos . Such as is "human."Margin, "Moderate."The sense is evident. It means such as human nature is liable to, and has been often subjected to; such as the human powers, under the divine aid may be able to resist and repel. The temptations which they had been subjected to were not such as would be suited to angelic powers, and such as would require angelic strength to resist; but they were such as human nature had been often subjected to, and such as man had often contended with successfully. There is, therefore, here a recognition of the doctrine that man has natural ability to resist all the temptations to which he is subject; and that consequently, if he yields, he is answerable for it. The "design"of the apostle is to comfort the Corinthians, and to keep their minds from despondency. He had portrayed their danger; he had shown them how others had fallen; and they might be led to suppose that in such circumstances they could not be secure. He therefore tells them that they might still be safe, for their temptations were such as human nature had often been subject to, and God was able to keep them from falling.

But God is faithful - This was the only source of security; and this was enough. If they looked only to themselves, they would fall. If they depended on the faithfulness of God, they would be secure. The sense is, not that God would keep them without any effort of their own; not that he would secure them if they plunged into temptation; but that if they used the proper means, if they resisted temptation, and sought his aid, and depended on his promises, then he would be faithful. This is everywhere implied in the Scriptures; and to depend on the faithfulness of God, otherwise than in the proper use of means and in avoiding the places of temptation, is to tempt him, and provoke him to wrath; see the notes on Matt. 4.

Who will not suffer you to be tempted ... - This is a general promise, just as applicable to all Christians as it was to the Corinthians. It implies:

(1) That all the circumstances, causes, and agents that lead to temptation are under the control of God. Every man that tempts another; every fallen spirit that is engaged in this; every book, picture, place of amusement; every charm of music, and of song; every piece of indecent statuary; and every plan of business, of gain or ambition, are all under the control of God. He can check them; he can control them; he can paralyze their influence; he can destroy them; compare Mat 6:13.

\caps1 (2) w\caps0 hen people are tempted, it is because God suffers or permits it. He Himself does not tempt human beings Jam 1:13; He does not infuse evil thoughts into the mind; He does not create an object of temptation to place in our way, but He suffers it to be placed there by others. When we are tempted, therefore, we are to remember that it is because He allows or permits it; not because He does it. His agency is that of sufferance, not of creation. We are to remember, too, that there is some good reason why it is thus permitted; and that it may be turned in some way to his glory, and to our advancement in virtue.

\caps1 (3) t\caps0 here is a certain extent to which we are able to resist temptation. There is a limit to our power. There is a point beyond which we are not able to resist it. We do not have the strength of angels.

\caps1 (4) t\caps0 hat limit will, in all cases, be beyond the point to which we are tempted. If not, there would be no sin in falling, anymore than there is sin in the oak when it is prostrated before the tempest.

\caps1 (5) i\caps0 f people fall into sin, under the power of temptation, they only are to blame. They have strength to resist all the temptations that assail them, and God has given the assurance that no temptation shall occur which they shall not be able, by His aid, to resist. In all instances, therefore, where people fall into sin; in all the yielding to passion, to allurement, and to vice, man is to blame, and must be responsible to God. And this is especially true of Christians, who, whatever may be said of others, cannot plead that there was not power sufficient to meet the temptation, or to turn aside its power.

But will with the temptation ... - He will, at the same time that He allows the trial or temptation to befall us, make a way of deliverance; He will save us from being entirely overcome by it.

That ye may be able to bear it - Or that you may be able to bear up under it, or endure it. God knows what His people are able to endure, and as He has entire control of all that can affect them, He will adapt all trials to their strength, and will enable them to bear all that is appointed to them. This is a general promise, and is as applicable to other Christians as it was to the Corinthians. It was to them a positive promise, and to all in the same circumstances it may be regarded as such now. It may be used, therefore:

(1) As a ground of encouragement to those who are in temptation and trial. God knows what they are able to endure; and he will sustain them in their temptations. It matters not how severe the trial; or how long it may be continued; or how much they may feel their own feebleness; yet He who has appointed the trial is abundantly able to uphold them. They may, therefore, repose their all upon Him, and trust to His sustaining grace.

\caps1 (2) i\caps0 t may be used as an argument, that none who are true Christians, and who are thus tried, shall ever fall away, and be lost. The promise is positive and certain, that a way shall be made for their escape, and they shall be able to bear it. God is faithful to them; and though he might suffer them to be tempted beyond what they are able to bear, yet He will not, but will secure an egress from all their trials. With this promise in view, how can it be believed that any true Christians who are tempted will be suffered to fall away and perish? If they do, it must be from one of the following causes; either because God is not faithful; or because He will permit them to be tempted above what they are able to bear; or because He will not make a way for their escape. Since no Christian can believe either of these, it follows that they who are converted shall be kept unto salvation.

Barnes: 1Co 10:14

Wherefore - In view of the dangers and temptations that beset you; in view of your own feebleness and the perils to which you would be exposed in the idol temples, etc.

Flee from idolatry - Escape from the service of idols; from the feasts celebrated in honor of them; from the temples where they are worshipped. This was one of the dangers to which they were especially exposed; and Paul therefore exhorts them to escape from everything that would have a tendency to lead them into this sin. He had told them, indeed, that God was faithful; and yet he did not expect that God would keep them without any effort of their own. He therefore exhorts them to flee from all approaches to it, and from all the customs which would have a tendency to lead them into idolatrous practices. He returns, therefore, in this verse, to the particular subject discussed in 1Co 8:1-13 - the propriety of partaking of the feasts in honor of idols; and shows the danger which would follow such a practice. That danger he sets forth in view of the admonitions contained in this chapter, from 1Co 10:1 to 1Co 10:12. The remainder of the chapter is occupied with a discussion of the question stated in 1Co 8:1-13, whether it was right for them to partake of the meat which was used in the feasts of idolaters.

Barnes: 1Co 10:15

I speak as to wise men ... - I speak to people qualified to understand the subject; and present reasons which will commend themselves to you. The reasons referred to are those which occupy the remainder of the chapter.

Barnes: 1Co 10:16

The cup of blessing which we bless - The design of this verse and the following verses seems to be, to prove that Christians, by partaking of the Lord’ s Supper, are solemnly set apart to the service of the Lord Jesus; that they acknowledge Him as their Lord, and dedicate themselves to him, and that as they could not and ought not to be devoted to idols and to the Lord Jesus at the same time, so they ought not to participate in the feasts in honor of idols, or in the celebrations in which idolaters would be engaged; see 1Co 10:21. He states, therefore:

(1) That Christians are "united"and dedicated to Christ in the communion; 1Co 10:16-17.

\caps1 (2) t\caps0 hat this was true of the Israelites, that they were one people, devoted by the service of the altar to the same God, 1Co 10:18.

\caps1 (3) t\caps0 hat though an idol was nothing, yet the pagan actually sacrificed to devils, and Christians ought not to partake with them; 1Co 10:19-21. The phrase "cup of blessing"evidently refers to the wine used in the celebration of the Lord’ s Supper. it is called "the cup of blessing"because over it Christians praise or bless God for his mercy in providing redemption. It is not because it is the means of conveying a blessing to the souls of those who partake of it - though that is true - but because thanksgiving, blessing, and praise were rendered to God in the celebration, for the benefits of redemption; see Note, Mat 26:26. Or it may mean, in accordance with a well known Hebraism, "the blessed cup;"the cup that is blessed. This is the more literal interpretation; and it is adopted by Calvin, Beza, Doddridge, and others.

Which we bless - Grotius, Macknight, Vatablus, Bloomfield, and many of the early church fathers suppose that this means, "over which we bless God;"or, "for which we bless God."But this is to do violence to the passage. The more obvious signification is, that there is a sense in which it may be said that the cup is blessed, and that by prayer and praise it is set apart and rendered in some sense sacred to the purposes of religion. it cannot mean that the cup has undergone any physical change, or that the wine is anything but wine; but that it has been solemnly set apart to the service of religion, and by prayer and praise designated to be used for the purpose of commemorating the Saviour’ s love. That may be said to be blessed which is set apart to a sacred use (Gen 2:3; Exo 20:11); and in this sense the cup may be said to be blessed; see Luk 9:16, "And he took the five loaves and the two fishes, and looking up to heaven he blessed them,"etc.; compare Gen 14:9; Gen 27:23, Gen 27:33, Gen 27:41; Gen 28:1; Lev 9:22-23; 2Sa 6:18; 1Ki 8:41.

Is it not the communion of the blood of Christ? - Is it not the emblem by which the blood of Christ is exhibited, and the means by which our union through that blood is exhibited? Is it not the means by which we express our attachment to him as Christians; showing our union to him and to each other; and showing that we partake in common of the benefits of his blood? The main idea is, that by partaking of this cup they showed that they were united to him and to each other; and that they should regard themselves as set apart to him. We have communion with one κοινωνία koinōnia ,) that which is in "common,"that which pertains to all, that which evinces fellowship) when we partake together; when all have an equal right, and all share alike; when the same benefits or the same obligations are extended to all. And the sense here is, that Christians "partake alike"in the benefits of the blood of Christ; they share the same blessings; and they express this together, and in common, when they partake of the communion.

The bread ... - In the communion. It shows, since we all partake of it. that we share alike in the benefits which are imparted by means of the body of the Redeemer. In like manner it is implied that if Christians should partake with idolaters in the feasts offered in honor of idols, that they would be regarded as partaking with them in the services of idols, or as united to them, and therefore such participation was improper.

Barnes: 1Co 10:17

For we - We Christians. "Being many."Greek "The many"( οἱ πολλοί hoi polloi ). This idea is not, as our translation would seem to indicate, that Christians were numerous, but that "all"(for οἱ πολλοί hoi polloi is here evidently used in the sense of παντες pantes , "all") were united, and constituted one society.

Are one bread - One loaf; one cake. That is, we are united, or are one. There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. Our partaking of the same bread is an emblem of the fact that we are one. In almost all nations the act of eating together has been regarded as a symbol of unity or friendship.

And one body - One society; united together.

For we are all partakers ... - And we thus show publicly that we are united, and belong to the same great family. The argument is, that if we partake of the feasts in honor of idols with their worshippers, we shall thus show that we are a part of their society.

Barnes: 1Co 10:18

Behold Israel - Look at the Jews. The design here is to illustrate the sentiment which he was establishing, by a reference to the fact that among the Jews those who partook of the same sacrifices were regarded as being one people, and as worshipping one God. So, if they partook of the sacrifices offered to idols, they would be regarded also as being fellow-worshippers of idols with them.

After the flesh - See Rom 4:1. The phrase "after the flesh"is designed to denote the Jews who were not converted to Christianity; the natural descendants of Israel, or Jacob.

Are not they which eat of the sacrifices - A portion of the sacrifices offered to God was eaten by the offerer, and another portion by the priests. Some portions of the animal, as the fat, were burnt; and the remainder, unless it was a holocaust, or whole burnt-offering, was then the property of the priests who had officiated, or of the persons who had brought it; Exo 29:13, Exo 29:22; Lev, Lev 3:4, Lev 3:10, Lev 3:15; Lev 4:9; Lev 7:3-4; Lev 8:26. The right shoulder and the breast was the part which was assigned to the priests; the remainder belonged to the offerer.

Partakers of the altar - Worshippers of the same God. They are united in their worship, and are so regarded. And in like manner, if you partake of the sacrifices offered to idols, and join with their worshippers in their temples, you will be justly regarded as "united"with them in their worship, and partaking with them in their abominations.

Barnes: 1Co 10:19

What say I then? - This is in the present tense; τί οὖν φημι ti oun phēmi , what do I say? What is my meaning? What follows from this? Do I mean to say that an idol is anything; that it has a real existence? Does my reasoning lead to that conclusion; and am I to be understood as affirming that an idol is of itself of any consequence? It must be recollected that the Corinthian Christians are introduced by Paul 1Co 8:4 as saying that they knew that an idol was nothing in the world. Paul did not directly contradict that; but his reasoning had led him to the necessity of calling the propriety of their attending on the feasts of idols in question; and he introduces the matter now by asking these questions, thus leading the mind to it rather than directly affirming it at once. "Am I in this reasoning to be understood as affirming that an idol is anything, or that the meat there offered differs from other meat? No; you know, says Paul, that this is not my meaning. I admit that an idol in itself is nothing; but I do not admit, therefore, that it is right for you to attend in their temples; for though the "idol"itself - the block of wood or stone - is nothing, yet the offerings are really made to devils; and I would not have you engage in such a service;"1Co 10:20-21.

That the idol is anything? - That the block of wood or stone is a real living object of worship, to be dreaded or loved? See the note at 1Co 8:4.

Or that which is offered in sacrifice to idols is anything? - Or that the meat which is offered "differs"from that which is not offered; that the mere act of offering it changes its qualities? I do not admit or suppose this.

Barnes: 1Co 10:20

But - The negative here is omitted, but is understood. The ellipsis of a negative after an interrogative sentence is common in the Classical writers as well as in the Scriptures. Bloomfield. The sense is, "No; I do not say this, but I say that there are reasons why you should not partake of those sacrifices; and one of those reasons is, that they have been really offered to devils."

They sacrifice to devils - ( δαιμονίοις daimoniois , "demons"). The pagans used the word demon either in a good or a bad sense. They applied it commonly to spirits that were supposed to be inferior to the supreme God; genii; attending spirits; or, as they called them, divinities, or gods. A part were in their view good, and a part evil. Socrates supposed that such a demon or genius attended him, who suggested good thoughts to him, and who was his protector. As these beings were good and well disposed, it was not supposed to be necessary to offer any sacrifices in order to appease them. But a large portion of those genii were supposed to be evil and wicked, and hence, the necessity of attempting to appease their wrath by sacrifices and bloody offerings. It was therefore true, as the apostle says, that the sacrifices of the pagan were made, usually at least, to devils or to evil spirits.

Many of these spirits were supposed to be the souls of departed people, who were entitled to worship after death, having been enrolled among the gods. The word "demons,"among the Jews, was employed only to designate evil beings. It is not implied in their writings to good angels or to blessed spirits, but to evil angels, to idols, to false gods. Thus, in the Septuagint the word is used to translate אלילים Elilim , "idols"Psa 95:5; Isa 65:10; and שׁד shēd , Shaid , as in Deu 32:17, in a passage which Paul has here almost literally used, "They sacrificed unto devils, not to God."No where in the Septuagint is it used in a good sense. In the New Testament the word is uniformly used also to denote "evil spirits,"and those usually which had taken possession of people in the time of the Saviour; Mat 7:22; Mat 9:33-34; Mat 10:8; Mat 11:18; Mar 1:34, Mar 1:39, et al. See also Campbell on the Gospels, Pre. Dissertation vi. part 1, Section 14-16. The precise force of the original is not, however, conveyed by our translation. It is not true that the pagans sacrificed to "devils,"in the common and popular sense of that word, meaning thereby the apostate angel and the spirits under his direction; for the pagans were as ignorant of their existence as they were of the true God; and it is not true that they designed to worship such beings. But it is true:

(1) That they did not worship the supreme and the true God. They were not acquainted with his existence; and they did not profess to adore him.

\caps1 (2) t\caps0 hey worshipped "demons;"beings that they regarded as inferior to the true God; created spirits, or the spirits of people that had been enrolled among the number of the gods.

\caps1 (3) i\caps0 t was true that many of these beings were supposed to be malign and evil in their nature, and that their worship was designed to deprecate their wrath. So that, although an idol was nothing in itself, the gold or wood of which it was made was inanimate, and incapable of aiding or injuring them; and although there were no real beings such as the pagans supposed - no genii or inferior gods; yet they "designed"to offer sacrifice to such beings, and to deprecate their wrath. To join them in this, therefore, would be to express the belief that there were such beings, and that they ought to be worshipped, and that their wrath should be deprecated.

I would not that ye should have fellowship with devils - I would not that you should have communion with demons. I would not have you express a belief of their existence; or join in worship to them; or partake of the spirit by which they are supposed to be actuated - a spirit that would be promoted by attendance on their worship. I would not have you, therefore, join in a mode of worship where such beings are acknowledged. You are solemnly dedicated to Christ; and the homage due to him should not be divided with homage offered to devils, or to imaginary beings.

Barnes: 1Co 10:21

Ye cannot drink the cup of the Lord ... - This does not mean that they had no physical ability to do this, or that it was a natural impossibility; for they certainly had power to do it. But it must mean that they could not "consistently"do it. It was not fit, proper, decent. They were solemnly bound to serve and obey Christ, they had devoted themselves to him, and they could not, consistently with these obligations, join in the worship of demons. This is a striking instance in which the word "cannot"is used to denote not natural but moral inability.

And the cup of devils - Demons; 1Co 10:20. In the feasts in honor of the gods, wine was poured out as a libation, or drank by the worshippers; see Virgil, Aeneas viii. 273. The custom of drinking "toasts"at feasts and celebrations arose from this practice of pouring out wine, or drinking in honor of the pagan gods; and is a practice that still partakes of the nature of paganism. It was one of the abominations of paganism to suppose that their gods would be pleased with the intoxicating drink. Such a pouring out of a libation was usually accompanied with a prayer to the idol god, that he would accept the offering; that he would be propitious; and that he would grant the desire of the worshipper. From that custom the habit of expressing a sentiment, or proposing a toast, uttered in drinking wine, has been derived. The toast or sentiment which now usually accompanies the drinking of a glass in this manner, if it means anything, is now also a "prayer."But to whom? To the god of wine? To a pagan deity? Can it be supposed that it is a prayer offered to the true God; the God of purity? Has Yahweh directed that prayer should be offered to Him in such a manner? Can it be acceptable to Him? Either the sentiment is unmeaning, or it is a prayer offered to a pagan god, or it is mockery of Yahweh; and in either case it is improper and wicked. And it may as truly be said now of Christians as in the time of Paul. "Ye cannot consistently drink the cup of the Lord at the communion table, and the cup where a prayer is offered to a false god, or to the dead, or to the air; or when, if it means anything, it is a mockery of Jehovah."Now can a Christian with any more consistency or propriety join in such celebrations, and in such unmeaning or profane libations, than he could go into the temple of an idol, and partake of the idolatrous celebrations there?

And of the table of devils - Demons. It is not needful to the force of this that we should suppose that the word means necessarily evil spirits. They were not God; and to worship them was idolatry. The apostle means that Christians could not consistently join in the worship that was offered to them, or in the feasts celebrated in honor of them.

Barnes: 1Co 10:22

Do we provoke the Lord to jealousy? - That is, shall we, by joining in the worship of idols, "provoke"or "irritate"God, or excite him to anger? This is evidently the meaning of the word παραζηλοῦμεν parazēloumen , rendered "provoke to jealousy."The word קנא qaana' , usually rendered by this word by the Septuagint, has this sense in Deu 32:21; 1Ki 14:22; Ezr 8:3; Psa 78:58. There is a reference here, doubtless, to the truth recorded in \caps1 Exo 20:5. t\caps0 hat God "is a jealous God,"and that he regards the worship of idols as a direct affront to himself. The sentiment of Paul is, that to join in the worship of idols, or in the observance of their feasts, would be to participate in that which had ever been regarded by God with special abhorrence, and which more than anything else tended to provoke his wrath. We may observe, that any course of life that tends to alienate the affections from God, and to fix them on other beings or objects, is a sin of the same kind as that referred to here. Any inordinate love of friends, of property, of honor, has substantially the same idolatrous nature, and will tend to provoke him to anger. And it may be asked of Christians now, whether they will by such inordinate attachments provoke the Lord to wrath? whether they will thus excite his displeasure, and expose themselves to his indignation? Very often Christians do thus provoke him. They become unduly attached to a friend, or to wealth, and God in anger takes away that friend by death, or that property by the flames, or they conform to the world, and mingle in its scenes of fashion and gaiety, and forget God; and in displeasure he visits them with judgments, humbles them, and recalls them to Himself.

Are we stronger than he? - This is given as a reason why we should not provoke his displeasure. We cannot contend successfully with Him; and it is therefore madness and folly to contend with God, or to expose ourselves to the effects of His indignation.

Poole: 1Co 10:1

1Co 10:1-5 The Jews who came out of Egypt had all sacraments

typical of ours, yet many of them perished through sin.

1Co 10:6-12 Their examples should serve, as they were intended,

for our admonition.

1Co 10:13 God will not suffer his servants to be tempted

beyond their strength.

1Co 10:14-22 Christians must flee idolatry, and not by partaking

of idol sacrifices own fellowship with devils.

1Co 10:23-30 Even in the use of things lawful we should consult

the good of others,

1Co 10:31 and refer all we do to God’ s glory,

1Co 10:32,33 careful to give none offence, after the apostle’ s

own example.

The apostle saw that many in this church of Corinth were puffed up with their knowledge, and other gifts and great privileges with which God had blessed them; as also with the opinion of their being a gospel church, and some of the first-fruits of the Gentiles unto Christ, and might therefore think, that they needed not to be pressed to such degrees of strictness and watchfulness; therefore, to beat them off from this confidence and vain presumption, the apostle here sets before them the example of the church of the Jews: when he tells them, he would not have them ignorant, his meaning is, he would have them know and remember, he would have them well acquainted with and to reflect upon this, that all the Jews in Moses’ s time, whom he calls their fathers, not according to the flesh, for the Corinthians were not descended from Jews, but with respect to the covenant, and their relation they stood unto God, as they were the only people God had on earth; these, he saith, were all of them (the whole camp of Israel) under very great privileges, of which he reckoneth divers: they were under the conduct of the cloud, Exo 13:21 ; and they all obtained the favour of God so far for them, as to divide the Red Sea, so as they passed through it upon dry ground.

Poole: 1Co 10:2

There are two great difficulties in this verse:

1. What is meant by

Moses

2. How and why the Israelites are said to be

baptized unto Moses

Some understand by Moses the person of Moses; others, the law or doctrine of Moses. Those who by Moses understand the person of Moses, are divided in their opinions, whether the preposition eiv , which signifieth divers things: Were better translated by, or into, or unto, or together with. Some think it were better translated by, and thus all the Jews were baptized by Moses in the cloud and in the sea, that is, by his ministry; and thus this very particle is translated, Act 7:53 19:3 . Some think it were better translated in Moses; that is, Moses going before them, when they were under the conduct of the cloud, and when they passed through the Red Sea. Others judge it better translated into Moses; that is, either Moses going before them; or, as Moses was a type of Christ, Gal 3:19 . Some would have the particle here to signify together with. Others, even unto Moses, Moses himself not being excepted from that baptism in the cloud and in the sea. Others by Moses here understand the doctrine and law of Moses: thus the term Moses is used, Luk 16:29 Act 15:21 . So they say, that to be baptized unto Moses, is to believe Moses so far, as to follow his conduct through the sea, and under the cloud.

The second difficulty is, to resolve what is meant by being baptized. The word signifieth, in the common acceptation of it, a being washed: in the ecclesiastical acceptation, it signifies a holy institution of the New Testament, according to which Christians are initiated into the church of God, by washing them in the name of the Father, Son, and Holy Ghost. Now how could the Jews be said either to be washed (that is, baptized) either in Moses, or by Moses, or with Moses, or into Moses; whenas the history of the Old Testament tells us, that both Moses and all the Israelites went through the sea on dry ground, and we do not read that the cloud, under the conduct of which the Israelites journeyed, ever poured down any water with which the Jews, or Moses their leader, could be washed.

Answer. Some think, that the cloud which, passing over the Israelites, was all darkness to their enemies, yet poured down water for the refreshing of the Israelites, as it passed over their heads, and that this is hinted to us by the psalmist, Psa 68:7-9 . Others think, that the apostle applieth the term of baptism to a privilege of which the old Israelites had as much reason to glory, as the Corinthians had of their baptism, properly so called. Others say, that the Israelites’ walking under the cloud and through the sea, which was darkness and destruction to their adversaries, was a figure of baptism, the seal of the New Testament, by which Christ’ s victory over our spiritual enemies is confirmed to us, and in that respect the apostle maketh use of this term baptized. Others, most probably, think, that the apostle useth this term, in regard of the great analogy between baptism, as it was then used, the persons going down into the waters, and being dipped in them; and the Israelites going down into the sea, the great receptacle of water; though the waters at that time were gathered on heaps on either side of them, yet they seemed buried in the waters, as persons in that age were when they were baptized; and for being baptized in the cloud, there is a great probability that the cloud did shower down rain, according to what is quoted out of the psalmist.

Poole: 1Co 10:3

Those of the Jews that perished in the wilderness, did all eat the same manna which Caleb and Joshua ate of, who went into Canaan; or, those Jews that so perished in the wilderness did eat the same spiritual meat that we do, they in the type, we in the antitype. Manna is called

spiritual meat:

1. Because it was bread which came down from heaven, the habitation of spiritual beings, Joh 6:31 .

2. It was miraculously produced.

3. Because it was angels’ food, given out by their ministry.

4. But principally, because it signified Christ, who was the true bread from heaven, Joh 6:32 .

Poole: 1Co 10:4

And all the Jews, as well those that perished in the wilderness, as those that were preserved to go into Canaan, they drank of the water which came out of the rock, of which we read, Exo 17:6 Num 20:11 ; which water was

spiritual drink in the same respects that the manna was spiritual meat, being miraculously produced, and being a figure of Christ. For, saith the apostle, that rock was Christ; that is, that rock did signify or prefigure Christ; the rock was Christ in the same sense that the bread in the Lord’ s supper is the body of Christ, that is, a sign which by Divine institution did signify Christ. Here ariseth a question in what sense it is said, that the

rock followed them? That by the rock is to be understood the water that God made to flow out of the rock, is evident; but though we read of water twice fetched out of the rock upon Moses smiting of it; once at Rephidim, before they came so far as Mount Sinai, Exo 17:6 ; another time at Kadesh, Num 20:7,8 ; yet we no where read in the history of the Jewish journeyings to Canaan, that the rock followed them. But this is not the only thing that we read in the New Testament relating to the history of the Old Testament, with some circumstances which we do not find recorded there; it is enough that it is plainly asserted here, and it must be presumed, or how can we imagine that the Israelites were supplied with water for forty years together? Whereas some object, that if the water, which came out of the rock at Rephidim, had followed them, there would have been no need of Moses striking the rock at Kadesh; it is answered, that God, to try them, probably caused the water to stop. For the analogy between the rock and Christ, divines make it to lie in these particulars:

1. That Christ is the firm and unmovable foundation of his church, called therefore a stone, a tried stone, Isa 28:16 Rom 9:33 1Pe 2:6 .

2. As this rock sent out no water for the refreshment of the Israelites, till Moses had struck it; so all the benefit we have from Christ as Mediator, floweth from him as smitten of God, and afflicted.

3. As the water of the rock served both for cleansing, and upholding life in satisfying thirst; so the blood of Christ is useful to the soul, both for washing from the guilt of sin, and the upholding spiritual life in a soul.

4. As the rock that followed the Israelites afforded water not only to that generation that were alive and present when the rock was smitten, but to all the succeeding generations, until the Israelites came into Canaan; so the blood of Christ is useful not only to his people in this or that place or age, but to all that shall believe in him, and that till they shall come into the heavenly Canaan.

Poole: 1Co 10:5

But with many of them God was not well pleased these many were no less than that whole generation, which were at that time twenty years old and upward, according to the threatening, Num 14:28,29 ; of the acccomplishment of which we read, Num 26:64,65 .

For they were over thrown in the wilderness as an instance of God’ s being displeased with them, he giveth their falling in the wilderness. It is very possible, that many of these were the objects of God’ s eternal and special love, and eternally saved, notwithstanding their joining with worse men in their rebellion and murmuring; but that signal judgment of God upon them was enough to prove, that their being baptized unto Moses in the cloud and in the sea, and being made partakers of those great privileges of eating spiritual meat, and drinking spiritual drink, typifying Christ, did not set them out of the danger of God’ s judgments, which is the use the apostle maketh of it.

Poole: 1Co 10:6

Our examples our types or patterns (as the Greek word signifies): we may, by God’ s dispensations to them, learn what God will be to us: as they were patterns to us, of persons enjoying great spiritual privileges; so they are also examples or patterns to show us what we may expect from God, and to deter us from such practices, as brought the vengeance of God upon them; which were their sinful lustings or desirings of things which God had forbidden, as they did the flesh-pots, and onions, and garlic of Egypt, and to return thither again, Num 11:4,5,33 14:2-4 .

Poole: 1Co 10:7

Neither be ye idolaters, as were some of them the people of Israel, being first enticed to whoredom with the daughters of Moab, were after that invited to the sacrifices of their gods, and did eat, and bowed down to their gods. Num 25:2 ; so, either worshipped the creature instead of the Creator, or worshipped the Creator in and by the creature.

As it is written: The people sat down to eat and drink, and rose up to play thus it is written in Exo 32:6 ; which history mentioneth another idolatry they were guilty of, in worshipping the golden calf. They were wont to have feasts after their sacrifices, and pastimes and diversions after such feasts; and particularly we are told in the history concerning the golden calf, that they danced before it. Stephen saith, Act 7:41 , they rejoiced in the works of their own hands.

Poole: 1Co 10:8

The story to which this verse relates is that, Num 25:1-9 . When Balaam could not curse the Israelites, he advised the debauching of them by the Moabitish women, first enticing them to fornication and adultery, then to idolatry: and they were enticed, which caused a plague amongst them, which destroyed amongst them

in one day three and twenty thousand saith our apostle: Moses saith, that there died twenty and four thousand. There are many guesses for the clearing of that seeming contradiction. Some say, that Moses mentioneth not one day, there might in all die twenty-four thousand, but not all the same day, nor possibly by the same death. But nothing is in Scripture more ordinary, than to speak of things or persons in round numbers, though something over or under; and also to speak according to the common reckoning of people, who also may talk variously. Some might report twenty-three, some twenty-four thousand: or possibly Paul chose to mention the lesser rather than the greater round number. The sense of Moses might be, about twenty-four thousand, or near up to that number, all of which probably had not been guilty of adultery or fornication. Paul saith, there died twenty-three thousand. If there did die twenty-four thousand, there must needs die twenty-three thousand.

Poole: 1Co 10:9

To tempt in the general notion of the term, signifies to make a trial; applied unto God, it signifieth to make a trial of God, either with reference to his power, Psa 78:18-20 , or to his truth and goodness: not to be satisfied with God’ s word, but to challenge him to a sensible demonstration, is to tempt God. Or else to tempt may signify more generally, to provoke God; for indeed all notorious sinning against God is a tempting of God, not believing the wrath of God, which he hath revealed in his word against sin, till men feel it. The term

Christ here is very remarkable to prove Christ’ s Divine nature and existence before he was incarnate; for the same person who is here called Christ, is called God, Psa 106:14 , and Jehovah also in the same Psalm; neither could they have tempted Christ at that time, if at that time he had not been existent.

Were destroyed of serpents by serpents he meaneth the fiery serpents; we have the history, Num 21:6-9 .

Poole: 1Co 10:10

Murmuring signifies the speaking against a person or thing, out of dislike, impatience, or discontent. It was a sin the Jews were very much guilty of, as may be read, Exo 15:24 16:7,8 17:3 Num 14:27 16:11,41 . The apostle may either refer to all their murmurings, when he saith they

were (as the punishment of their sin) destroyed of the destroyer or to that more universal murmuring upon the ill report the spies brought up of the land of Canaan, of which we read, Num 14:1-45 .

Poole: 1Co 10:11

Now all these things happened to them for ensamples all these dispensations of Divine providence in the revelations of Divine wrath against several sorts of sinners, happened to the Jews, who were God’ s first and ancient people, and enjoyed those great privileges which were before mentioned, not only as just punishments upon them for their sins, but as examples or types, to let the succeeding world know what they should find God towards such kind of sinners.

And they are written for our admonition and God in his wise providence hath ordered the record of them in holy writ, that others who should live afterward might read, and hear, and fear, and take warning, and beware of such wicked actions, as pulled down such vengeance upon a people, than which none can plead a nearer relation to God, or the receiving of greater favours and privileges from him.

Upon whom the ends of the world are come: the apostles ordinarily in their epistles speak of the world as nigh to an end in their age, though it hath since continued more than sixteen hundred years; which would incline one to think, that they thought it would have been at an end before this time, but had no such revelation from God. So true is that of our Saviour, that of that day and hour knoweth no man; and it should teach us to beware of too particular determinations in the case, which the apostles did not make, though they spake of theirs as the last times, and themselves as such upon whom the ends of the world were come.

Poole: 1Co 10:12

Let him that thinketh he standeth either in a right and sound judgment and opinion of things, or in a state of favour with God, or confirmed in a holy course of life and conversation; standeth in grace, Rom 5:2 . A man may stand in these things, and he may but think that he standeth: be it as it will, he is concerned to

take heed lest he fall He may but think he standeth, and if so, he will fall: he may really stand in a right judgment and opinion of things, and be a member of the church of Christ, and yet may fall into errors and some loose practices, so as to bring down Divine vengeance upon himself; he may have God’ s favour so far as concerns external privileges, and yet perish, as many of the Jews did in the instances before mentioned: nay, he may really stand in a state of justification and regeneration, and yet may fall, though not totally and finally, yet foully, so as to lose his peace, and bring God’ s severe judgments upon him. Therefore he that thinketh that he standeth, whether his apprehensions be false or true, had need use all means and caution that he may not fall, and that because, if he keepeth his standing, it must be by the use of due means, which God hath appointed in order to that end, though he be also kept by the power of God unto salvation, 1Pe 1:5 .

Poole: 1Co 10:13

There hath no temptation taken you: temptation (as hath been said before) signifieth in the general notion of it no more than trials, and is often so used in holy writ. Now, in regard we are tried either by afflictive providences, or by motions made to us, either from God, or our own lusts, or the devil, or men of the world; temptations, in Scripture, sometimes signify afflictions, as Jam 1:2 1Pe 1:6 ; sometimes, motions made to us by God, Gen 22:1,2 ; both which sorts of temptations are good in themselves. Sometimes the term signifies motions made by the lusts and unrenewed part of our own souls, or by the devil, or by sinful men in the world; these are sinful temptations, and what we most ordinarily call by that name. Whether the apostle here means all or some of these, cannot certainly be determined; what he saith is true of all, and therefore that is the safest interpretation of the term in this place. Though he had not been before speaking indeed of afflictive temptations, he had before affrighted them with minding them of the possibility of their falling, though they did stand, or thought they stood, and cautioned them to take heed: here he comforteth them, by minding them, that no temptation had befallen them, but what was incident and common to man, anthrwpinov , and they could not expect to be freed from the common fate of mankind: then he minds them, that that God who had promised strength and assistance to his people, Mat 7:11 Luk 11:13 2Co 1:18 1Th 5:4 2Th 3:3 , was one that would be as good as his word, being

faithful and would not suffer them to be tempted above their strength, and ability to oppose and resist; yea, and would

make a way to escape both the evil of the temptation, that it should not overbear them to a total ruin of their souls, and likewise the burdensome and afflictive evil, that it should not continually lie upon them, provided they used their just endeavours, and (as he had said before) took heed lest they fell.

Poole: 1Co 10:14

The apostle would have them avoid all sin, but idolatry more especially, keeping at the utmost distance imaginable from that, being of all sins in its kind the greatest transgression; upon which account it is often in Scripture compared to whoredom. Though we ought to be afraid of and to decline all sin; yet as God hath revealed his wrath against any particular sin more than other, so every good Christian is obliged more to detest and abhor that sin. How the Corinthians were concerned in this caution, we shall read afterwards, 1Co 10:20 . For though idolatry be properly where the failure is in the ultimate or mediate object of our worship, and the creature is made either the ultimate term of our worship, or the medium in and by which we worship the Creator; yet there are many other ways by which we may be partakers of the sins of others, and this sin of idolatry in particular: and idolatry being a sin of the greatest magnitude, from which they were bound to keep the furthest distance, they were bound to take heed of being partakers of other men’ s sins of this kind.

Poole: 1Co 10:15

As to the present case, you are persons that understand the principles of Christian religion, I will make you judges in this case.

Poole: 1Co 10:16

It is on all hands agreed, that the apostle is here speaking of believers communicating in the sacrament of the Lord’ s supper. By

the cup of blessing he meaneth the cup there, which he so calleth, because we in the taking of it bless the Lord, who gave his Son to die for us, and Christ, for that great love which he showed in dying for us: we are said to bless it, because we, by solemn prayer in the consecration of it, set it apart for that sacred use, and beg of God to bless it to us. This cup (saith the apostle) is the communion of the blood of Christ

The cup is put for the wine in the cup (which is very ordinary). The cup or wine, of blessing signifieth that cup of wine to which the blessing is added, or with which in that holy institution we thankfully remember the death of Christ, and bless his name for that great mercy; and the wine or cup of blessing also, here signifieth our religions action in drinking of that cup of wine so blessed. This, saith he, is the communion of the blood of Christ that is, it is an action whereby and wherein Christ communicates himself and his grace to us, and we communicate our souls to him; so that Christ and believers in that action have a mutual communion one with another. And as it is with the one element in that holy sacrament, so it is also with the other.

The bread which the minister breaketh (according to the institution and example of Christ) for the church to make use of in the celebration of the Lord’ s supper, that is, their action in eating of that bread so broken and divided amongst them, is the communion of the body of Christ an action wherein Christians have a fellowship and communion with Christ.

Poole: 1Co 10:17

Believers, though many yet are one body and declare themselves to be one body mystical, by their fellowship together in the ordinance of the Lord’ s supper; as the bread they there eat is one bread though it be made up of many grains of corn, which come into the composition of that loaf or piece of bread which is so broken, distributed, and eaten; and the wine they drink is one cup, one body of wine, though it be made up of many particular grapes. And they declare themselves to be one body, by their joint partaking of that one bread. Some have from hence fetched an argument to prove the unlawfulness of communicating with scandalous sinners at the Lord’ s table, because we declare ourselves one body with those that communicate: but whether it will (if examined) be cogent enough, I doubt; for one body signifieth no more than one church, and that not invisible, but visible. So as we only declare ourselves to be fellow members of the visible church with those with whom we partake in that ordinance, and the visible church may consist of persons that are bad mixed with the good. So as though, undoubtedly, scandalously wicked persons ought to be excluded from the holy table, yea, and no unbeliever hath a right to it; yet it may reasonably be doubted, whether those that partake with unbelievers, do by it own themselves to be unbelievers; they only own themselves members of that church wherein there are some unbelievers. But the scope of the apostle is from hence to argue, that by a parity of reason, those that communicated with an idolatrous assembly in their sacrifices, declared themselves by that action to be one body with those idolaters.

Poole: 1Co 10:18

Israel after the flesh was the whole seed of Jacob, the whole body of the Jewish church; for believers only were Israelites after the Spirit, Rom 11:6 , called the Israel of God, Gal 6:16 .

Are not they which eat of the sacrifices partakers of the altar? If in the Jewish church any persons ate of the flesh of sacrifices offered upon God’ s altar, did they not by that act manifest that they were members of the Jewish church, and owned that God to whom those sacrifices were offered, and that way of worship by which God was so worshipped? By the same reason these Corinthians eating of the flesh of those beasts in the idol’ s temple, which had been offered unto idols, did by that act declare their owning of the idol, and that idolatrous worship which had been there performed, and were really partakers of the idolatrous altar.

Poole: 1Co 10:19

I do not by this contradict what I before said, nor now affirm that an idol is any thing, or the sacrifices offered to it any thing. An idol hath nothing in it of a Deity, nor can it either sanctify or pollute any thing that is set before it; the error is in your action, as you communicate with such as are idolaters; it is your own action that polluteth you, not the idol, nor yet the meat set before it.

Poole: 1Co 10:20

The heathens might not intentionally offer sacrifices to devils, (such a thing can hardly be supposed of men), but actually they offered sacrifices to devils; for they were devils, that is, evil angels, which deluded the poor heathen, and gave answers from the images and statues which they worshipped, believing the true God to be in them: which answers they accounted for oracles. Besides, the apostle saith, they sacrificed to devils, because in God’ s esteem it was so, though not in their intention; God judgeth of men’ s acts of worship and homage pretendedly done unto him, not according to their intention, but according to the truth and reality of the thing: now, really the heathen in their sacrifices paid a homage to devils, though such a thing was far from their intention; and this deserves the consideration, both of the papists, who worship images, and also of those protestants (if any such be) who would excuse the papists in their idolatries from their intentions. The nature of idolatry doth not lie in men’ s intending to worship the creature instead of the Creator, (there were hardly every any such idolaters in the world), but in their actual doing of the thing; and except they can find a direct rule in holy writ ordering the adoration of the Creator in the creature, or before the creature, it is much to be feared, that in the last day God will judge their homage performed to the creature, not to him. Now, saith the apostle, you had need take heed that, by this action, you prove not yourselves to have fellowship with devils instead of Christ and the true and living God.

Poole: 1Co 10:21

The cup of the Lord: we may either take the phrase as signifying all religious communion under one great act of religion, or as particularly signifying having a communion with Christ in the ordinance of the Lord’ s supper, which is called

the cup of the Lord either because God hath instituted and appointed the drinking of it, or because it is done for the honour, glory, and remembrance of our Lord Christ, to remember his death until he come, as the apostle speaketh, 1Co 11:26 . This the apostle tells them they could not drink of, that is, not rightly, and with a good conscience; or not really; no man that is an idolater, or hath communion with idolaters in their idolatrous acts, can have communion with Christ. The same is meant by

the Lord’ s table, and the table of devils So as I cannot see how either an idolatrous church can be a true church, or an idolater a true Christian, unless we will assert, that a body of people may be a true church, that can have no communion with Christ; or a man may be a true Christian, and yet have no communion with Christ. Idolatry, doubtless, both divides the soul from Christ, as he is the Head of a believer, and as he is the Head of the church. To call any body of idolaters a true church, either morally, or metaphysically, is to say to those: Ammi, You are the Lord’ s people, to whom God hath said, Lo-ammi. Let them be what they will, the name of a church belongeth not to them, if (as the apostle affirmeth) they can have no communion with Christ.

Poole: 1Co 10:22

Jealousy is a violent passion in a man, not bearing a companion or a rival as to a thing or person which he loveth. It is in holy writ applied unto God, not to signify any such extravagancy, excess, or vehemence, as attendeth that passion in men, but only his just displeasure at the giving that homage to any creature which is due to him alone. It is most applied to God to express his anger against those who give Divine homage to idols; the worship of God being a great piece of his glory which he hath said he will not give to another, nor his praise to graven images, Isa 42:8 . Hence divines observe, that jealousy is attributed to God in the second commandment, which concerns the more external worship of God, to deter men from the violation of it, Exo 20:5 . So Exo 34:14 Deu 4:24 5:9 6:16 , and in many other texts, it signifieth, that the worship of God is a thing that he is very tender of, and that his will is to endure no creature to share with him in it; and that his wrath shall flame against that man that offers to make any creature such a sharer. So that it is not safe for any to do any thing of that nature, unless he could fancy himself to be stronger than God; for he that doth it, must expect the power and strength of God to be engaged against him. Thus the apostle had dissuaded them from eating meat sacrificed to idols in the idol’ s temple, from the impiety of it, it being a species of idolatry, against which God hath signally revealed his wrath. He returns in the following verses to an argument, by which he had before dissuaded it, 1Co 8:1-13 , as it was against charity, and the duty of love, in which they were indebted to their brethren.

PBC: 1Co 10:5

I believe the word " pleased" like the words " world," " all," etc. must be considered in context. The blood of bulls, goats and lambs were not sufficient to move sin or put away sin. {Heb 10:4} Therefore, in this respect, God was not well pleased.

However, the Old Testament tells us that God was pleased to the extent He bestowed special blessing upon His people when they obeyed the Lord’s commandment to offer the sacrifices for sins. The people were blessed, to know that God accepted the offerings. Some probably did not know that there would ultimately be a one-time sacrifice that would take away their sins, but still received a blessing in the performance of the acts that were but types and shaddows of better things to come.

305

PBC: 1Co 10:13

" to be tempted above that ye are able"

Job knew that Satan had assaulted his life, but he did not know that God had surrounded him with a protective hedge. Satan could cause him great misery, but he could not touch his life. Had Job known this comforting truth, would he have felt more secure, more comforted in his ordeal? Had he known about the New Testament commentary on his life, would he have endured more patiently? Remember the words from Jas 5:11, " Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy."

What a comfort this knowledge would have been to Job! When we face our moment of trial, do we remember the life of Job, the end of the Lord? Do we consider that, despite the ordeal of the moment, God stands closely and graciously by our side? Do we contemplate that his presence and intervention prevent the trial from escalating far beyond what we actually must endure?

Haydock: 1Co 10:1-2

Our Fathers, the Jews, were all under the cloud. He means, when God conducted the camp of the Israelites, in the day-time by a cloud, and in the night by a pillar of fire. (Exodus xiii. 21.) (Witham) ---

In Moses. Under the conduct of Moses they received baptism in figure, by passing under the cloud and through the sea: and they partook of the body and blood of Christ in figure, by eating of the manna, (called here a spiritual food, because it was a figure of the true bread which comes down from heaven) and drinking the water miraculously brought out of the rock, called here a spiritual rock; because it was also a figure of Christ. (Challoner) ---

Were baptized in the cloud, and in the sea, figuratively, these being figures of baptism in the new law. As Moses, who delivered them from the slavery of Egypt, was figure of Christ, who came to deliver mankind from the slavery of sin. (Witham)

Haydock: 1Co 10:3-4

All eat the same spiritual food, to wit, the manna, which seemed to come from heaven, and was a figure of the eucharist, the spiritual food of our souls. ---

All drank the same spiritual drink, and.... rock that followed them, by which is understood the stream of water, that came miraculously out of the rock struck by Moses, and which is said to have followed them, because it ran plentifully through their camp. ---

And the rock was Christ, a figure of Christ; for all these things (ver. 11.) happened to them in figure. (Witham)

Haydock: 1Co 10:5

God was not well pleased, &c. Of 600,000, only Josue and Caleb entered the land of promise; the rest were destroyed, and perished in the wilderness. Their punishment ought to be an admonition to all to avoid such sins of idolatry, fornication, murmuring, &c.

Haydock: 1Co 10:6

In a figure of us. That is, this was done and written to teach us, what we may expect, if we imitate the murmurs, infidelities, ingratitude, and disobedience of the Hebrew people. Unless we renounce our irregular desires, unless we mortify our passions, baptism and communion will prove our greater condemnation. The greatest graces are but subjects of alarm, unless our life correspond with them.

Haydock: 1Co 10:9

As some of them tempted Christ. This cannot but be understood of Christ, as God. (Witham)

Haydock: 1Co 10:11

Upon whom the ends of the world are come. The last age of the world, which St. John calls the last hour. (Witham)

Haydock: 1Co 10:12

Take heed lest he fall. This regards the doctors and teachers in the new Church of Corinth; who, relying upon their own learning, did not think themselves weak, and presuming too much upon their own strength, exposed themselves to the danger of falling. See St. John Chrysostom and St. Augustine, de dono. Persev. ---

Self-diffidence is the foundation of our strength. We prevent many dangerous falls when we keep close to the earth by humility.

Haydock: 1Co 10:13

Let no temptation [1] take hold on you. Or, no temptation hath taken hold of you, or come upon you as yet, but what is human, or incident to man. (Challoner) ---

The sense of these words is obscure: we may expound them by way of prayer, let no temptation, but such as are of human frailty, and not hard to be overcome, happen to you. See the Greek text. ---

Will make also with temptation issue, that you may be able to bear it. The literal signification of the Latin, compared with the Greek is, that God will bring you off, and make you escape out of those dangers, when you are tempted. (Witham) ---

The most violent temptations are occasions of merit and triumph to such as are in the hands of God; whilst the lightest are snares and a deep abyss to such as are in their own hands.

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[BIBLIOGRAPHY]

Tenatio vos non apprehendat. In almost all Greek copies, non apprehendit in præterito, Greek: ouk eilephen. Which reading is also in divers ancient Latin interpreters, as if he puts them in mind that hitherto they had not suffered any great temptations or persecutions. Faciet cum tenatione proventum, is not the saem as progressum, or utilitatem, by the Greek, but that they should escape out of it. Greek: sun to peirasme kai ten ekbasin.

Haydock: 1Co 10:14

There are various kinds of idolatry. It is the perfection of Angels never to err: it is a human imperfection to fall into error, but a diabolical crime, so to love our error, as to divide the Church by schism, or leave it by heresy: this love of self is the most dangerous idolatry.

Haydock: 1Co 10:16

The chalice of benediction, [2] &c. Which the priests bless or consecrate, is it not the communion of the blood of Christ? And the bread which we break, (so called because of the outward appearance of bread) is it not the partaking or communion of the body of the Lord? See St. John Chrysostom here, hom. xxiv. p. 396. and p. 400. See also the Annotations, Matthew xxvi. 26. (Witham) ---

Here the apostle puts them in mind of the partaking of the body and blood of Christ in the sacred mysteries, and becoming thereby one mystical body with Christ. From whence he infers, (ver. 21.) that they who are made partakers with Christ, by the eucharistic sacrifice, and sacrament, must not be made partakers with devils, by eating of the meats sacrificed to them. (Challoner)

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[BIBLIOGRAPHY]

Calix benedictionis cui, (or as it is in the Greek) quem benedicimus. See St. John Chrysostom, hom. xxiv. No Catholic now-a-days can declare his faith of the real presence in clearer terms than St. John Chrysostom hath in this, and other places: Greek: oti touto en to poterio on, ekeino esti, to apo tes pleuras reusan, &c. He calls the eucharist, Greek: thusian, a sacrifice.

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Haydock: 1Co 10:17

We being many, are one bread. Or, as it may be rendered, agreeably both to the Latin and Greek, because the bread is one, all we, being many, are one body, who partake of that one bread. For it is by our communicating with Christ and with one another, in this blessed Sacrament, that we are formed into one mystical body; and made, as it were, one bread, compounded of many grains of corn, closely united together. (Challoner) ---

From the sacrament of the real body of Christ in the eucharist, he passeth to the effect of this sacrament, which is to unite all those who partake of it, as members of the same mystical body of Christ, which is his Church: and from hence he presently draws this consequence, that such as are members of that body, of which Christ is the head, cannot have any communication with idolaters, or with those that offer sacrifices to idols and devils. (Witham)

Haydock: 1Co 10:18

Behold Israel, according to the flesh. That is, the people that were the offspring of Israel or Jacob. Are not these they who offered sacrifices to the true God, and eat or the sacrifices, which were offered on his altars, and by offering to him such sacrifices, acknowledged him to be their God, and the only true God: and so you, if you partake, and eat of the sacrifices of idolaters, and of what they tell you was offered to their idols, you seem at least, to join with them in acknowledging, and paying reverence to their idols, which are devils: and you cannot be partakers of the table of the Lord, and of the table of devils. ---

Co we provoke the Lord to jealousy? that is, how dare we provoke our Lord, who is a jealous God, and will admit of no rival, by partaking of sacrifices offered to false gods? how dare we thus contemn his power, as if we were stronger than he, or that he could not punish us? (Witham)

Haydock: 1Co 10:19

What then? do I say, &c. He puts this objection, as if it were contradictory to what he had taught before, (chap. viii. ver. 4.) that an idol is nothing, &c. but he answers this objection by saying that all things, that is, all meats are lawful in themselves, but not always expedient, nor edifying, when they give scandal to weak brethren, or when the infidels themselves think that such as eat things offered to idols, join with them in honouring their idols. (Witham) ---

The meaning of this passage is: whilst I advise you to abstain from eating of any thing consecrated to idols, I do not advise you as supposing that these offerings have any power in themselves to defile your souls, in the same manner as by eating of the body and blood of Christ we receive strength to overcome our spiritual enemies. St. Paul here anticipates an objection that might be made by some to whom he was writing. (Estius)

Haydock: 1Co 10:21

In all this discourse, a comparison is instituted between the Christian host and oblation, its effects, conditions and properties, with the altars, hosts, sacrifices and immolations of the Jews and Gentiles; which the apostle could not have done, had there not been a proper sacrifice in the Christian worship. The holy Fathers teach the same with the ancient Councils. This in the council of Nice: The lamb of God laid upon the altar. Conc. Ephes., The unbloody service of the sacrifice. In St. Cyril of Alexandria, in Conc. Ephes., Anath. 11, The quickening holy sacrifice; the unbloody host and victim. Tertullian, de coron. milit., The propitiatory sacrifice both for the living and the dead. This Melchisedech did most singularly prefigure in his mystical oblation of bread and wine; this also according to the prophecy of Malachias, shall continue from the rising to the setting sun, a perpetual substitute for all the Jewish sacrifices; and this, in plain terms, is called the Mass, by St. Augustine, Serm. ccli. 91.; Conc. Cartha. ii. chap. 3. 4. chap. 84. Milevit. 12.; St. Leo, ep. 81. 88. chap. 2.; St. Gregory, lib. ii. ep. 9. 92. &c. &c. See next chapter ver. 24.

Gill: 1Co 10:1

Moreover, brethren, I would not that ye should be ignorant,.... The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle's view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind,

how that all our fathers were under the cloud; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils. This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see Num 14:14 so that the apostle rightly says they were under it. And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say ^z, that

"the pillar of cloud, סובבו encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.''

Hence those allusions to it in Isa 4:5. The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them:

"when the people of Israel were travelling in the wilderness, they say ^a, they had clouds of glory, מסחרן, "that surrounded them", four at the four winds of the world, that the evil eye might not rule over them, וחד מן עלויהון "and one above them", that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days' journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.''

And elsewhere ^b it is said,

"how many were the clouds of glory, מקיפין, "that encompassed Israel" in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one מלמעלן, "above them", and one below them, and one ran before them;''

to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses:

and all passed through the sea; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan. Origen ^c says,

"he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.''

And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one.

"R. Eliezer says ^d, that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.''

The same is related, by others ^e: Mahomet has it in his Alcoran ^f, in which he was assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses,

"smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.''

But be this as it will, it is certain that they all passed through it, and came safe to shore.

Gill: 1Co 10:2

And were all baptized unto Moses,.... "In or by Moses"; and so the Syriac version renders it, ביד מושא, "by the hand of Moses"; by his means and direction, he going before, they followed after him into the sea, and passed through on dry land, and came out on the shore, which carried in it a resemblance of baptism; when they believed the Lord, and his servant Moses, Exo 14:31 and gave up themselves to him as their leader and commander through the wilderness: and this their baptism was

in the cloud, and in the sea; which may be considered either as together or separately; if together, the agreement between them and baptism lay in this; the Israelites, when they passed through the Red sea, hid the waters on each side of them, which stood up as a wall higher than they, and the cloud over them, so that they were as persons immersed in and covered with water; and very fitly represented the ordinance of baptism as performed by immersion; and which is the way it was administered in the apostles' time, to which he refers; and is the only way it ought to be administered in; and in which only the Israelites' passage through the sea, and under the cloud, could be a figure of it: or this may be considered separately, they were baptized in the cloud; which was either, as Gataker ^g thinks, when the cloud went from before the face of the Israelites, and stood behind them, and was between the two camps, to keep off the Egyptians from them, which as it passed over them let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water; or their being all under the cloud, and all over covered with it, was a representation of the ordinance of baptism, in which a person is all over covered with water; and then they were baptized in the sea, as they passed through it, the waters standing up above their heads, they seemed as if they were immersed in it. Very great is the resemblance between that passage of theirs, and baptism. For instance, their following Moses into the sea, which is meant by their being "baptized into him", was an acknowledgment of their regard unto him, as their guide and governor, as baptism is a following of Christ, who has left us an example that we should tread in his steps; and is an owning him to be our prophet to teach us, and lead us the way; and it is a profession of our faith in him, as our surety and Saviour, and a subjection to him as our King and Governor. This their baptism in the sea was after their coming out of Egypt, and at their first entrance on their journey to Canaan's land, as our baptism is, or should be, after a person is brought out of worse than Egyptian bondage and darkness, and has believed on the Lord Jesus Christ, and at the beginning of his profession of him, and entrance on his Christian race. The descent of the Israelites into the sea, when they seemed as buried in the waters, and their ascent out of it again on the shore, has a very great agreement with baptism, as administered by immersion, in which the person baptized goes down into the water, is buried with Christ therein, and comes up out of it as out of a grave, or as the children of Israel out of the Red sea; and as they, when they came out of it, could rejoice and sing in the view of their salvation and safety, and of the destruction of all their enemies, so the believer can, and does rejoice in this ordinance, in the view of his salvation by Christ, and safety in him, and of all his sins being buried and drowned in the sea of his blood; witness the instances of the eunuch and jailer. But though the Israelites were all in this sense baptized, yet they did not all inherit the land of Canaan.

Gill: 1Co 10:3

And did all eat the same spiritual meat. Meaning the manna; and which the Jews also call ^h מאכל רוחני, "spiritual food", as also their sacrifices, ⁱ לחם רוחני, "spiritual bread": not that the manna was so in own nature; it was corporeal food, and served for the nourishment of the body; but either because it was prepared by angels, who are ministering spirits, at the command of God, and hence called angels' food, Psa 78:25 or rather because it had a mystical and spiritual meaning in it; it was not the true bread, but was typical of Christ, who is so: it resembled Christ in its original; it was prepared of God, as Christ is, as his salvation prepared before the face of all his people; it was the free gift of God, as Christ is to the mystical Israel; it came down from heaven, as Christ, the true bread of life did: it answered to him in its nature; it was in form round, expressive of his being from everlasting to everlasting, and of the perfection both of his divine and human natures; it was in colour white, signifying his purity of nature, and holiness of life and conversation; it was in quantity small, setting forth his outward meanness and despicableness in the eyes of men; and in quality it was sweet in taste, as Christ, and all the blessings and fruits of his grace are to believers. The usefulness of the manna was very great, a vast number, even all the Israelites, were supplied with it, and supported by it for forty years together, as all the elect of God, and the whole family of Christ are by the fulness of grace which is in him; and as in order that it might be proper and suitable food, it was ground in mills, or beaten in a mortar, and baked in pans; so Christ was bruised, and wounded, and endured great sufferings, and death itself, that he might be agreeable food for our faith: and as the Israelites had all an equal quantity of this food, none had more or less than others, so all the saints have an equal share and interest in Christ, in his blood, righteousness, and sacrifice; as they have the same like precious faith, they have the same object of it. To say no more, as the manna was the food of the wilderness, or of the people of Israel, whilst travelling in it, so Christ, and the fulness of grace that is in him, are the food and supply of the spiritual Israel, and church of God, whilst they are passing through this world to the heavenly glory. Now, though all the Israelites did not eat of Christ, the true bread, which was typified by the manna; yet they all ate the same food, which had a spiritual meaning in it, and a respect to Christ, but did not all enter into the land flowing with milk and honey.

Gill: 1Co 10:4

And did all drink the same spiritual drink,.... By which is meant the water out of the rock, which was typical of the blood of Christ, which is drink indeed, and not figurative, as this was, for which reason it is called spiritual; or of the grace of Christ, often signified by water, both in the Old and New Testament; and is what Moses and the law could not give; for righteousness and life, grace and salvation, could never be had by the works of the law: and very unpromising it was, and is to carnal men, that these should come by a crucified Christ, as it was to the Israelites, that water, in such plenty, should gush out of the rock in Horeb; but as those waters did not flow from thence without the rock being stricken by the rod of Moses, so the communication of the blessings of grace from Christ is through his being smitten by divine justice with the rod of the law; through his being, stricken for the transgressions of his people, and and being made sin, and a curse of the law in their room and stead. And as those waters continued through the wilderness as a constant supply for them, so the grace of Christ is always sufficient for his people; a continual supply is afforded them; goodness and mercy follow them all the days of their lives:

for they drank, of that spiritual rock that followed them; by which the apostle means not Christ himself, for he went before them as the angel of God's presence, but the rock that typified him; not that the rock itself removed out of its place, and went after them, but the waters out of the rock ran like rivers, and followed them in the wilderness wherever they went, for the space of eight and thirty years, or thereabout, and then were stopped, to make trial of their faith once more; this was at Kadesh when the rock was struck again, and gave forth its waters, which, as the continual raining of the manna, was a constant miracle wrought for them. And this sense of the apostle is entirely agreeable to the sentiments of the Jews, who say, that the Israelites had the well of water all the forty years ^k. The Jerusalem Targum ^l says of the

"well given at Mattanah, that it again became unto them violent overflowing brooks, and again ascended to the tops of the mountains, and descended with them into the ancient valleys.''

And to the same purpose the Targum of Jonathan ben Uzziel ^m,

"that it again ascended with them to the highest mountains, and from the highest mountains it descended with them to the hills, and encompassed the whole camp of Israel, and gave drink to everyone at the gate of his own dwelling place; and from the high mountains it descended with them into the deep valleys.''

Yea, they speak of the rock in much the same language the apostle does, and seem to understand it of the rock itself, as if that really went along with the Israelites in the wilderness. Thus one of their writers ⁿ on those words, "must we fetch you water out of this rock?" makes this remark:

"for they knew it not, לפי שהלך הסלע, "for that rock went", and remained among the rocks.''

And in another place it is said ^o,

"that the rock became in the form of a beehive; (elsewhere ^p it is said to be round as a sieve;) and rolled along, ובאת עמהם, "and came with them", in their journeys; and when the standard bearers encamped, and the tabernacle stood still, the rock came, and remained in the court of the tent of the congregation; and the princes came and stood upon the top of it, and said, ascend, O well, and it ascended.''

Now, though in this account there is a mixture of fable, yet there appears something of the old true tradition received in the Jewish church, which the apostle has here respect to.

And the rock was Christ: that is, it signified Christ, it was a type of him. So the Jews ^q say, that the Shekinah is called סלע קדוש, "the holy rock"; and Philo the Jew says ^r of this rock, that the broken rock is η σοφια του θεου, "the wisdom of God". Christ may be compared to the rock for his outward meanness in his parentage and education, in his ministry and audience, in his life and death; and for his height also, being made higher than the kings of the earth, than the angels in heaven, and than the heavens themselves; and for shelter and safety from the wrath of God, and from the rage of men; and for firmness, solidity, and strength, which are seen in his upholding all things by his power, in bearing the sins of his people, and the punishment due unto them, in the support of his church, and bearing up his people under all afflictions and temptations, and in preserving them from a total and final falling away: and a rock he appears to be, as he is the foundation of his church and every believer, against which hell and earth can never prevail; and to it he may be likened for duration, his love being immovable, his righteousness everlasting, his salvation eternal, and he, as the foundation of his church, abiding for ever.

Gill: 1Co 10:5

But with many of them God was not well pleased,.... As he is with none but those that are in Christ; and with none of the services of men, but what are done in faith, which become acceptable to him through Jesus Christ; for in him only persons and services are accepted with God; and this was the way of acceptance in the Old, as in the New Testament dispensation: how many of the Jewish fathers God was not well pleased with, or took no delight in, but hated and abhorred, which is the sense of the phrase here, whether they were the greatest part or not, is not certain; however, they were not all, excepting Joshua and Caleb, as some interpreters understand it; for not all that died in the wilderness were out of the special grace and favour of God, witness Moses, Aaron, Miriam, and, it is to be supposed and hoped, hundreds and thousands more; but the apostle has respect to such who were the instances of God's direful vengeance and displeasure, as appears from the reason given;

for they were overthrown in the wilderness: he does not say merely that they died there, for many with whom God was well pleased died there; but these, their carcasses fell in the wilderness, being stricken, thrown down, and overthrown by the immediate hand of God; they did not die a common death, according to the ordinary course of nature; but by the plague, or by the sword, or by fire from heaven, or by fiery serpents, or by a destroying angel, or by one judgment or another, as hereafter mentioned.

Gill: 1Co 10:6

Now these things were our examples,.... Or "types"; that is, these punishments which were inflicted on these persons for their sins, were designed as instructions for others to avoid the like sins, that they may escape the same punishment; just as the cities of Sodom and Gomorrah, being condemned with an overthrow, as these men were, were made ensamples to all that should hereafter live such vicious lives and conversations; and in a very lively manner, as in a type or print, these exhibited the displeasure of God against sin, what such must expect who commit it; so men are called out of Babylon, lest, partaking of her sins, they also receive of her plagues. The Jews have a common saying ^s שאירע לאבות סימן לבנים "that what happened to the fathers is a sign unto the children"; to which the apostle may have respect:

to the intent that we should not lust after evil things. The apostle proceeds to enter into particular instances, in which these things were examples, teaching us to avoid sin, and so punishment; and begins with lust, which is the root and foundation of all sin; all the evil in the world arises from it, and the world itself is full of it, and is in God's account the same as action: and here he particularly strikes at those Corinthians, that lusted after the feasts in the idols' temples; and hints that that arose rather from a carnal sensual appetite, which ought not to be indulged, than from any other principle:

as they also lusted; that is, after evil things, the fish, the cucumbers, the melons, the leeks, onions, and garlic of Egypt, Num 11:4 which though they were not evil in themselves, yet the Israelites sinned in lusting after them, in not being content with the manna, the food which God had prepared for them; and besides, their desire after these things did not arise from want, but from a sensual appetite, and was attended with murmuring against the Lord and his servants, and was highly resented; for though the Lord gave them flesh according to their desire, yet while it was between their teeth, he sent a plague among them, by which multitudes were taken off, and the name of the place was called קברות התאוה, "Kibroth Hataavah, the graves of lusts"; the people that lusted being buried there, Num 11:34.

Gill: 1Co 10:7

Neither be ye idolaters,.... To which they seemed inclined to be, at least there was great danger that such they would be, by carrying their liberty to such a pitch, as to sit in an idol's temple, and there eat things sacrificed unto them; and which the apostle cautions against, and uses arguments to dissuade them from in the following part of this chapter:

as were some of them, as it is written, the people sat down to eat and drink, and rose up to play: referring to Exo 32:6 when the Israelites, whilst Moses was in the mount, made a molten calf, and worshipped it, built an altar before it, and instituted a feast and a play; and which was performed by dancing about the calf, and singing to the honour of it, Exo 32:18 for their sitting down to eat and drink is not to be understood of an ordinary meal, but of a feast kept in honour of the golden calf, and which they covered by calling it a feast to the Lord; and their playing also was on the same account, in imitation of the Heathens, who made feasts, and appointed plays to the honour of their deities: some indeed interpret ^t this last action of uncleanness, which they committed after their feast was over, and which also was sometimes done in the Heathen temples, the word being sometimes used in this sense; see Gen 39:14 but others understand it of the act of idolatry; so two of the Chaldee paraphrases interpret the words in Exodus ^u; "they rose up to play", בפולחנא נוכראה, in strange service, i.e. idolatry; and though the apostle does not mention their punishment, yet it was a very great one, three thousand persons fell the sword on that account, Exo 32:28.

Gill: 1Co 10:8

Neither let us commit fornication,.... To which the Corinthians were much addicted: hence the apostle elsewhere, in this epistle, makes use of arguments, to dissuade from it, as he does here, they judging it to be no evil:

as some of them committed; i.e. fornication; as they did at Shittim, with the daughters of Moab, Num 25:1 which was a stratagem of Balaam's, and the advice he gave to Balak king of Moab, to draw them into that sin, which made way for their commission of idolatry, which they committed by eating the sacrifices of their gods, and bowing down unto them; particularly they joined themselves to Baal Peor, the same with Priapus, one part of whose religious rites lay in acts of uncleanness, and this brought the divine displeasure on them:

and fell in one day three and twenty thousand; in Num 25:9 the number said to be "twenty and four thousand": and so say all the three Targums on the place ^w, and both the Talmuds ^x and others ^y; on the other hand, all the Greek copies of this epistle, and the Oriental versions, agree in the number of twenty and three thousand; so that it does not appear to be any mistake of copies, in either Testament. To reconcile this matter, or at least to abate the difficulties of it, let the following things be observed; as that the apostle does not write as an historian, and so not with that exactness as Moses did; besides, he does not say that there fell "only" three and twenty thousand, and this beings lesser number than is contained in his, and so a certain truth; moreover, Moses and the apostle use different words in their account; Moses says there died so many, including the heads of the people that were hanged up against the sun, and all that perished by the sword; the apostle says, that there fell such a number, referring only to the latter, who only could be properly said to fall, and not those that were hanged up: now the heads of the people that suffered the first kind of death, might, as is very probable, be a thousand; and they that died in the other way, three and twenty thousand, which make the sums to agree, and both are expressed by Moses, under the general name of a plague or stroke; to all this, that the apostle uses a limiting clause, which Moses does not, and says that these three and twenty thousand fell in one day. So that it is very likely that the heads of the people, supposed to be a thousand, were hanged up in one day; and the three and twenty thousand that fell by the sword died the next, which the apostle only takes notice of. Hence the Jew ^z has no reason to charge the apostle with an error.

Gill: 1Co 10:9

Neither let us tempt Christ,.... As all such persons do, who, presuming on the power and grace of Christ to keep them, or upon what they have received from him, unnecessarily expose themselves to snares and temptations, and so to danger; and as many of the Corinthians did, who are here chiefly respected, who trusting to their gifts and attainments, their knowledge and Christian liberty, would go into an idol's temple, sit down at meat there, and exposed themselves great and imminent danger; which was a tempting Christ, whether he would preserve them or not:

as some of them also tempted; that is, as some of the Israelites tempted, which they did more than once; but what is referred to here, is the time they spake against God and Moses, in Num 21:5 as appears from the punishment annexed, their being destroyed by serpents. The Arabic version adds "him", meaning Christ, which is a right interpretation of the text; otherwise there would be no force in the apostle's reasoning; for Christ was the angel that went before the Israelites in the wilderness, the angel of God's presence, that bore, and carried, and saved them; he is the Jehovah they tempted at Massah and Meribah, and elsewhere, and God they spake against at this place referred to; hence it is clear that our Lord existed before his incarnation, and that he is truly and properly God; the Alexandrian copy reads, "neither let us tempt God", and so the Ethiopic version: "and were destroyed of serpents"; fiery ones, which were sent among them by the Lord Christ, they tempted and spoke against, which bit them, and of these bites many of them died. This might lead to the consideration, of the original cause of man's sin and fall, and the ruin of human nature, by the means of a serpent; and may be an emblem of the future destruction of the wicked, which will be everlasting fire, prepared for the devil, the old serpent, and his angels.

Gill: 1Co 10:10

Neither murmur ye,.... Against the true apostles of Christ, and faithful ministers of the word; nor against the laws and ordinances of Christ, or providences of God; so some of the members of this church did, or were inclined to do:

as some of them also murmured: as against the Lord, so against Moses and Aaron. The people of Israel were very prone unto, and often guilty of this sin; but what the apostle here has respect unto, is either their murmuring upon the report the spies made of the good land, in Num 14:1, or that of Korah and his company against Moses and Aaron, as principal officers, who were for setting all upon a level; and of all the people against them, for the death of these men, Num 16:1,

and were destroyed of the destroyer; meaning either some judgment of God upon them, as the earth's opening and swallowing up Korah and all that belonged unto him; and the fire that came down from heaven, and consumed the two hundred and fifty men that offered incense; and the plague which swept away fourteen thousand and seven hundred of those that murmured against Moses and Aaron, on the account of the death of the said persons; and any other judgment by which the carcasses of those fell in the wilderness, that murmured upon the report of the spies; or else since angels were usually employed by God, in inflicting such judgments, by the destroyer may be meant an angel, such an one as smote the firstborn in Egypt, and bears the same name, Heb 11:28 and as smote Israel with a pestilence upon David's numbering the people, and was about to have destroyed Jerusalem, had he not been restrained, 2Sa 24:15 and as, smote an hundred fourscore and five thousand in the camp of the Assyrians, in one night, 2Ki 19:35. So that though an angel may be intended, it is not necessary, on account of the character given him, to understand an evil angel; it is true indeed, that Satan is by the Jews ^a called המשחית, "the destroyer"; and Samuel, the same with Satan, is called "the angel of death"; to which the allusion is in Heb 2:14 and evil angels are frequently styled מלאכי חבלה, "destroying angels" ^b; as distinct from ministering ones, and to which some think the apostle here refers.

Gill: 1Co 10:11

Now all these things happened unto them,.... All these punishments came upon them in various ways, not by chance, but by the will of God, and as their sins deserved:

and were for ensamples; to others, to their future posterity, and to the churches of God in all ages:

and they are written for our admonition; that men in a church state particularly may take warning, by these instances of their sin and punishment, to avoid the one and escape the other, and not presume upon their external privileges and favours:

upon whom the ends of the world are come; "or in whom the ends of ages are met"; for the apostle does not mean this material visible world, the universe and all things in it, which has continued, since the writing of this, about two thousand years: but the Jewish ages, or times of the Mosaic economy, which begun when these instances of sin and punishment were, and which now in the times of the apostles were at an end; everything in those periods that were figurative and emblematical, having their fulfilling end and accomplishment, and also were now abrogated: likewise the ages or times of Gentile darkness and ignorance may be intended, which now were come to an end, through the light of the Gospel, and the power of God attending the ministration of it; and hence the ends both of the Jewish and Gentile ages may be said to come upon, or meet in the apostles and their times, who had the advantage of looking back on former ones, and of receiving instruction from thence.

Gill: 1Co 10:12

Wherefore let him that thinketh he standeth,.... Since the Jewish fathers, who enjoyed such peculiar favours and eminent privileges, had such various judgments inflicted on them; since they stood not, but many of them were visible instances of God's displeasure; they were overthrown and cast down, their carcasses fell in the wilderness, and entered not into the land of rest; therefore all such persons who think themselves safe and sure, trusting to themselves, or depending upon the knowledge and gifts they have, the favours and privileges they enjoy; everyone of these should

take heed lest he fall. This advice was exceeding proper, whether it be considered as spoken to true believers, or formal professors; for true believers may fall into temptation, into sin, from a degree of steadfastness in the Gospel, and from a lively and comfortable exercise of grace; but not finally, totally, and irrecoverably; since they are enclosed in the arms of everlasting love, secured in the hands of Christ, built on a foundation that will never fail, and are kept by an almighty power which can never be overcome; but yet, since they may fall to the dishonour of God, the reproach of the Gospel of Christ, the grieving of the Spirit of God, the wounding of their own souls, the stumbling of weak believers, and the strengthening of the hands of the wicked; such an exhortation is not superfluous, even to such; and many and strong are the reasons and arguments why they should take heed lest they fall; nor are admonitions needless to that which God's decree and promise secure: since these are often the means in and by which God executes his decree, and makes good his promise; see Act 27:22. Moreover, if this exhortation be considered as given to formal professors, it is very pertinent; for such as these may fall, as they often do, from that which they seemed to have, from the truths of the Gospel, and a profession of them, and into scandalous sins, and at last into condemnation; and the rather since the apostasy of such persons is injurious to the honour and interest of true religion; hereby the ways of God are evil spoken of, the name of Christ blasphemed, profane sinners hardened, and weak believers stumbled, as by the falls of real Christians: besides, it must be worse for themselves, who hereby bring upon themselves a severe punishment; see 2Pe 2:21 and indeed these seem to be the persons the apostle chiefly respects; not such who truly: thought they stood, and did really stand; for such stand in the true grace and love of God, in Christ, in whom they are chosen, and by whom they are redeemed and saved, and by that faith which he is the author and finisher of; and so shall never finally and totally fall away; but such "that thinketh", ο δοκων, "who seemeth", to himself and others, "that he standeth"; and manifestly designs such who were swelled with a vain opinion of themselves, their gifts and knowledge; who tempted God, and "trusted" to themselves, as the Ethiopic version reads it, and despised weak believers; but lest real believers should be hereby discouraged, the apostle adds,

Gill: 1Co 10:13

There hath no temptation taken you,.... Some, indeed, understand these words by way of reproof, that whereas their trials and exercises which had attended them were very light ones, and comparatively trivial; and yet they had given way to these temptations, and had sunk under them, and fallen by them, for which they were greatly to be blamed; or as threatening them with something more severe than anything as yet had befallen them, signifying that though they had as yet stood, and thought they still should; yet they ought not to presume on their own strength, or depend on outward things; since the temptations that as yet had come upon them were such as men might easily bear; there was no great trial or experiment of their grace and strength by them; they had not yet resisted unto blood; there were heavier and severer trials they might expect; and therefore should not be too secure in themselves, but take heed lest when these things should come upon them, in such a time of great temptation, they should fall away: but I rather think the words are spoken by way of comfort to the saints; intimating that as no temptation or affliction had befallen them, so none should, but what either came from men, or was common to men, or which men by divine assistance, and under divine influence, might bear; and therefore should not distress themselves with the apprehensions of it, as if it was some strange or unusual thing, and as if they must unavoidably perish and be destroyed by it:

but such as is common to man: "or is humane". There are divine temptations, or such as come from God; God may be said to tempt his people, as he did Abraham, by enjoining them things very hard and disagreeable to nature; and by afflicting them either in body or estate; and by withdrawing his presence, and withholding the communications of his grace, to try their faith, show them their weakness and need of himself. There are also diabolical temptations, or such as come from Satan; who tempts by soliciting to sin, by suggesting blasphemous thoughts, and filling with doubts and fears; and by dissuading from the use of means, as attending at the throne of grace, and on the word and ordinances: but the apostle here speaks of human temptations, such as come from men; meaning reproaches and persecutions, for the sake of Christ and his Gospel; and which are temptations or trials of grace, as of faith and patience, and under which there is great danger of falling away: now when the apostle says that none but such temptations had befallen them, he does not mean that they had been, or were, or would be entirely free from other temptations; but that those which they mostly dreaded, and were in danger by, were but human, such as came from men, and were, as our version suggests, common to Christian men, their brethren, who were in the flesh as they, and might be endured by men, strengthened by the grace of God; wherefore they had nothing to fear from hence, especially when they considered the faithfulness, care, and power of God next observed:

but God is faithful, who will not suffer you to be tempted above that ye are able: no man can be tempted, afflicted, or persecuted by men, but by a divine permission, and that voluntary; nor more than, or above that measure which God hath determined; who proportions the affliction to the strength he determines and promises to give, and does give, and the strength of his people to the temptation or affliction he suffers to befall them; for which his faithfulness is engaged, having promised that as their day is, their strength shall be; that he will never leave them nor forsake them, and that he will bear, and carry, and save them unto the uttermost, and that they shall hold on and out unto the end:

but will with the temptation make a way to escape; for as he by his permission makes way for the temptation or affliction, which otherwise could not come; and as he knows how, in what manner, and at the best time, to deliver his people out of temptations; so he does and will, in his providence, open a way that they may escape out of them, at least so as not to be overpressed and destroyed by them:

that ye may be able to bear it; for God does not always think fit to remove at once an affliction or temptation, though at the earnest request of his people, as in the case of Paul, 2Co 12:7 yet he gives them grace sufficient to endure and stand up under it, yea, to get the victory of it, to be more that conquerors, and triumph over it.

Gill: 1Co 10:14

Wherefore, my dearly beloved,.... Some copies add, "brethren"; as do the Complutensian edition, and Ethiopic version; all which endearing epithets are used to persuade to attend to the exhortation enforced upon the foregoing considerations; since the Jewish fathers, who were idolaters, fell so much under the divine displeasure; and since such who thought they stood were so liable to fall, and the temptation to which they exposed themselves was of such a dangerous consequence; therefore,

flee from idolatry; as what is most dishonourable, pernicious, and abominable: the apostle's meaning is, not only that they would not worship idols, or commit plain downright acts of idolatry; but that they would stand at the greatest distance from idols, not so much as go into an idol's temple, and there sit down and eat; which if not a real act of idolatry, had at least the show of one; and his sense is, that they would abstain from all appearance of idolatry, from every occasion of it, and whatsoever led unto it; particularly he means, that they would not eat of things sacrificed to idols as such, and in an idol's temple; which he considers as a species of idolatrous worship, and by a similar instance he after proves it to be so, even a partaking of the table of devils.

Gill: 1Co 10:15

I speak as to wise men,.... That is, what he was now going to say concerning the Lord's supper, and the communion which believers have with Christ in it, which they as Christians must have knowledge of; and concerning the participation of the altar the Israelites had, who ate of the sacrifices of it, which many of them, being Jews, as such must know; and therefore being fully persuaded of the propriety and pertinency of the instances he was about to produce, and of the justness of his reasoning upon them, he appeals to the Corinthians, as men of wisdom and understanding in these things, and makes them themselves judges thereof:

judge what I say; consider and weigh the matter well, and you will discern and judge that what I say is proper and pertinent, just and right.

Gill: 1Co 10:16

The cup of blessing, which we bless,.... Meaning the cup of wine used in the Lord's supper, which being set apart for that service, is taken up, and the name of the Lord called upon over it; and he is blessed and praised for his wondrous love and grace, in the gift and mission of his Son, to shed his precious blood for us, for the remission of our sins; the whole church joining with the administrator, both in the act of blessing and praise over the cup, and in the participation of it. This cup is so called in allusion to the cup of wine used at common meals, or at the passover among the Jews, which they used to take and bless God with, and give him thanks for their mercies, and was commonly called כוס של ברכה, "the cup of blessing" ^c.

"Three things (says R. Judah ^d) shorten a man's days and years; when they give him the book of the law to read, and he does not read, כוס של ברכה לברך, "the cup of blessing to bless with", and he does not bless, and when he accustoms himself to government.''

Again, so they comment on Gen 21:8 ^e.

"what is the meaning "of the day that Isaac was weaned?" the holy blessed God will make a feast for the righteous, in the day that he weans the people of the seed of Isaac, and after they eat and drink, they give to Abraham כוס של ברכה לברך, "the cup of blessing to bless with"; he says to them, I will not bless, because Ishmael sprung from me; they give it to Isaac, he says to them, I am not fit to bless, for Esau came from me; they give it to Jacob, he says unto them I will not bless, for I married two sisters in their lifetime, which the law forbids me; they say to Moses, take it and bless, he says to them I will not bless, for I was not worthy to enter into the land of Israel, neither in life nor in death; they say to Joshua, take it and bless, he says I cannot bless, for I am not worthy of a son, as it is written, Nun his son, Joshua his son; they say to David, take thou it and bless, he saith unto them I will bless, and it is comely for me to bless; as it is said, "I will take the cup of salvation, and call upon the name of the Lord".''

Once more they ask ^f,

"what is a beautiful cup? כוס של ברכה, "the cup of blessing";''

and which, they ^g observe, ought to hold the fourth part of a log of wine. These instances clearly show from whence the apostle borrowed this expression, and which he chooses to make use of because well known to the Jews, and as being very appropriate to the cup in the Lord's supper, he is speaking of:

is it not the communion of the blood of Christ? it is; that is, it is a sign, symbol, and token of fellowship with Christ in his death; it is a means of having communion with him, and of enjoying the blessings of grace which come through his blood; such as righteousness, peace, pardon, and atonement; all which true believers are made partakers of; and this part of the Lord's supper, the cup being drank of, is a testimony and an indication of the same: "the bread which we break"; which is the other part of the ordinance, which, though performed first, is mentioned last, because of the argument the apostle pursues upon it. The act of breaking the bread does not only design the distribution and eating of it, but the manner also in which it is prepared for distribution and eating, namely by breaking it into pieces; and which is aptly expressive of the body of Christ, which was wounded, bruised, and broken for us:

is it not the communion of the body of Christ? it is; for not only believers by this act have communion with his mystical body, the church, but with his natural body, which was broken for them they in a spiritual sense and by faith eat his flesh, as well as drink his blood, and partake of him, of his sufferings and death, endured in his body, and of all the blessings of grace consequent thereon. The apostle's view in this instance, and his argument upon it, is this, that if believers, by eating the bread and drinking the wine in the Lord's supper, spiritually partake of Christ, of his body and of his blood, and have communion with him; then such who eat of things sacrificed unto idols, have in so doing communion with them, and partake of the table of devils, and so are guilty of idolatry, which he would have them avoid.

Gill: 1Co 10:17

For we being many, are one bread and one body,.... The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of many grains of corn which have been ground and kneaded together, and make up one loaf; and as the members of an human body are many, and make up one body; so believers, though they are many, yet are one body, of which Christ is the head; one in union with him and one another, and one in their communion together at the Lord's table; and so the Syriac, Arabic, and Ethiopic versions read, "as therefore the bread is one, so we all are one body"; having communion with Christ and one another:

for we are all partakers of that one bread; in the supper, which is all of the same nature and kind, and is a symbol of the body of Christ, and our fellowship with him and each other. The application designed is this, that as believers, by partaking of the same bread, appear to be the same body, and of the same mass and lump with one another; so such as eat things sacrificed unto idols, appear to be of the same mass and lump with Heathen idolaters: Dr. Lightfoot has very pertinently produced some passages out of Maimonides, concerning mixing, associating, or communion of neighbours in courts on sabbath eves, that so they may enter into each other's houses on the sabbath day, for the illustration of this passage; of which mixing the Jews have a whole treatise in their Misna and Talmud, which they call Erubin; and of which they say ^h.

"but how is this mixture or association? it is thus, they mix together, במאכל אחד, "in one food", which they prepare on the eve of the sabbath; and it is as if they should say, for we are all mixed together, and have all one food; nor does anyone of us divide the right from his neighbour--they do not mix in courts, but בפת שלימה "with a whole loaf" only; though the mass or lump baked may be the quantity of a "seah", yet if it is broken, they do not associate with it; but if it is whole, though it be but the value of a farthing, they mix with it--how do they mix or associate together in the courts? they collect הלה אחת שלימה, "one whole cake", out of every house, and put all in one vessel, in one of the houses of the court--and the whole association being gathered together, blesses the Lord--and eats:''

upon which the above learned writer observes, that if it were customary among the Israelites, to join together in one political or economical body, by the eating of many loaves collected from this, and that, and the other man; we are much more associated together into one body, by eating one and the same bread, appointed us by our Saviour.

Gill: 1Co 10:18

Behold Israel after the flesh,.... So the apostle calls them, to distinguish them from the Israel of God, the spiritual Israel, whether Jews or Gentiles; who are born again, believe in the true Messiah, worship God in a spiritual manner, rejoice in Christ Jesus, and have no confidence in fleshly things; but these were the descendants of Jacob or Israel by carnal generation, were carnal men, in the flesh, in a state of unregeneracy, and were employed in a carnal worship, in the observance of carnal commandments and ordinances; these the apostle directs to, to see, consider, and take notice of what they were doing; from whence some instruction might be taken, for the further clearing of the present point:

are not they which eat of the sacrifices partakers of the altar? yes, they are. The priests and Levites who waited at the altar, and ministered about holy things there, who brought the sacrifices and laid them upon the altar of the burnt offerings, where the altar consumed and devoured one part by fire, and that which was left they ate among themselves; and so as they had communion with one another in eating, they partook of the altar, of the things, or sacrifices of the altar, and showed themselves to be of the Jewish religion, and professed and declared that they worshipped the God of Israel, and would be thought to have communion with him in so doing; in like manner, such who eat of things sacrificed to idols, declared themselves to be idolaters, to be of the Pagan religion, to be worshippers of idols, and to have fellowship with them.

Gill: 1Co 10:19

What say I then?.... Or may be objected to, or inferred from, what I say;

that an idol is anything, or that which is sacrificed to idols is anything? to which must be answered, as the Syriac version reads, לא, "no", by no means; by running the parallel between Christians having communion with the body and blood of Christ, in the Lord's supper, through eating the bread and drinking the wine, the Israelites partaking of the altar, by eating of the sacrifices of it, and men's joining with idols and idolaters, by eating things sacrificed to idols; it follows not that an idol has anything of deity in it, and is to be set upon a level with God, when, as he had said before, an idol was nothing, and what he now said did not at all contradict that; or that things offered to idols are to be had in the same account, or to be equalled to, or be thought to have any thing in them, as the elements of the bread and wine in the Lord's supper, or the sacrifices that were offered by the Israelites on the altar, according to the divine command; he meant no such thing, but only argued from the greater to the lesser, and his sense is more fully declared in the next words.

Gill: 1Co 10:20

But I say,.... This is my sense and meaning,

that the things which the Gentiles sacrifice, they sacrifice unto devils, and not to God; reference is had to Deu 32:17 for what the Gentiles sacrificed, though they did not sacrifice intentionally to the idols of gold, silver, wood, and stone, but to God in them, as they pretended; yet inasmuch as in such worship and sacrifices they were directed, instigated, influenced, and assisted by devils, who took up their residence in these idols, and gave forth their oracles from them, they sacrificed to them; and which some have done, as in India and China, professedly and openly, and all other idolaters, eventually, virtually, and covertly:

and I would not that ye should have fellowship with devils; as all wicked men have, in the commission of any lust, sin, or immorality; and as all idolaters have in their superstitious practices, and idolatrous worship; and if grace prevent not, will have to all eternity in everlasting fire, prepared for the devil and his angels; wherefore the apostle would have the Corinthians flee from idolatry, and all appearance of it, and abstain from eating things offered to idols, of which they could not eat without having fellowship with devils; this he says, to deter them from such practices, which must be very horrible and shocking, and bespeaks in him great care of them, and affection for them.

Gill: 1Co 10:21

Ye cannot drink the cup of the Lord, and the cup of devils,.... Not only they ought not, but they could not rightly, truly, and really drink the cup of wine in the Lord's supper, in the true faith of Christ's bloodshed, and his sacrifice offered up for them, in remembrance of his love, and to the honour of his name; and also the cup of wine of libations, poured out and drank to the honour of the Heathen deities; these things are utterly inconsistent; no man can serve two masters, God and mammon, or God and Baal; nor is there any concord between Christ and Belial, or agreement between the temple of God and idols:

ye cannot be partakers of the Lord's table, and of the table of devils; no man can spiritually, however he may externally partake of the entertainment provided, on the table of the Lord, at his supper instituted and kept in commemoration of him; and also with gust and pleasure, and without any concern for the peace of weak minds, and the honour of God, eat things set upon a table in an idol's temple, and before the idol, and as sacrificed unto it.

Gill: 1Co 10:22

Do we provoke the Lord to jealousy?.... As they do who are guilty of idolatry in any shape: nothing is more highly resented by God, or stirs him up more to wrath and fury, and to inflict punishment; he cannot bear, nor will he admit of a rival in religious worship; he is a God jealous of his own honour; nor will he give, or suffer to be given by others, his praise and glory to graven images:

are we stronger than he? to give into idolatrous practices, is to proclaim and enter into a war against God; and what madness must this be? who can be so sottish and stupid as to think of succeeding? when God is omnipotent, and man a poor feeble impotent creature, a worm, and but dust and ashes: thus the apostle dissuades from idolatry, and every species and branch of it; partly from its ill effect, in bringing men into fellowship with devils; and partly from the impossibility of practising it, in consistence with a true and real participation of the cup and table of the Lord; and from the absurdity and stupidity of it, and its dangerous consequence, in exposing men to the vengeance of an almighty incensed Being.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 10:1

¹ tn Grk “ignorant.”

² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

NET Notes: 1Co 10:2

¹ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

NET Notes: 1Co 10:7

¹ tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).

sn A quotation from Exod 32:6.

NET Notes: 1Co 10:8

¹ sn This incident is recorded in Num 25:1-9.

NET Notes: 1Co 10:9

¹ tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì⁴⁶ 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.

² sn This incident is recorded in Num 21:5-9.

NET Notes: 1Co 10:10

¹ tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”

sn This incident is recorded in Num 16:41-50.

NET Notes: 1Co 10:13

¹ tn Grk “except a human one” or “except one common to humanity.”

² tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

³ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.

NET Notes: 1Co 10:18

¹ tn Grk “Israel according to (the) flesh.”

NET Notes: 1Co 10:20

¹ tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

NET Notes: 1Co 10:22

¹ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

Geneva Bible: 1Co 10:1

Moreover, ^{( 1 )} brethren, I would not that ye should be ignorant, how that all our ^{( a )} fathers were under the cloud, and all passed through the sea;

^{( 1 )} He sets out that which he said, laying before them an example of the horrible judgment of God against those who had in effect the very same pledges of the same adoption and salvation that we have. And yet nonetheless when they gave themselves to idol's feasts, they perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against those who frequented idol's feasts, the same also seems to be alleged to this end and purpose, because many men think that those things are not of such great weight that God will be angry with them if they use them. And so they frequent Christian assemblies and are baptized, and receive the communion, and confess Christ.

^{( a )} Paul says this in respect of the covenant, and not in respect of the persons, except generally.

Geneva Bible: 1Co 10:2

^{( 2 )} And were all ^{( b )} baptized unto ^{( c )} Moses in the cloud and in the sea;

^{( 2 )} In effect the ordinances of the old fathers were all one with ours, for they respected Christ alone, who offered himself to them in different forms.

^{( b )} All of them were baptized with the outward sign, but not indeed, because of which God cannot be blamed, but they themselves.

^{( c )} Moses being their guide.

Geneva Bible: 1Co 10:3

And did all eat the ^{( d )} same spiritual ^{( e )} meat;

^{( d )} The same that we do.

^{( e )} Manna, which was a spiritual meat to the believers, who in faith lay hold upon Christ, who is the true meat.

Geneva Bible: 1Co 10:4

And did all drink the same spiritual drink: for they drank of that spiritual Rock that ^{( f )} followed them: and that Rock was ^{( g )} Christ.

^{( f )} Of the River and running Rock, who followed the people.

^{( g )} Did signify Christ as an ordinance, so that together with the sign, there was the thing signified, and the truth itself. For God does not offer a bare sign, but the thing signified by the sign together with it, which is to be received with faith.

Geneva Bible: 1Co 10:6

^{( 3 )} Now these things were our ^{( h )} examples, to the intent we should not lust after evil things, as they also lusted.

^{( 3 )} An amplifying of the example against those who are carried away with their lusts beyond the bounds which God has measured out. For this is the beginning of all evil, as of idolatry (which has gluttony as a companion), fornication, rebelling against Christ, murmuring, and such like. And these things God punished most sharply in that old people, to the end that we who succeed them, and have a more full declaration of the will of God, might by that means take better heed.

^{( h )} Some read "figures": which signified our ordinances. For circumcision was to the Jews a seal of righteousness, to us a symbol of baptism, and so in the other ordinances.

Geneva Bible: 1Co 10:9

Neither let us tempt ^{( i )} Christ, as some of them also tempted, and were destroyed of serpents.

^{( i )} To tempt Christ is to provoke him to a combat as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness.

Geneva Bible: 1Co 10:11

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ^{( k )} ends of the world are come.

^{( k )} This our age is called the end, for it is the culmination of all the ages.

Geneva Bible: 1Co 10:12

^{( 4 )} Wherefore let him that thinketh he standeth take heed lest he fall.

^{( 4 )} In conclusion he descends to the Corinthians themselves, warning them that they do not please themselves, but rather that they prevent the wiles of Satan. Yet he uses an declaration and comforts them, that he may not seem to make them altogether similar to those wicked idolaters and condemners of Christ, who perished in the wilderness.

Geneva Bible: 1Co 10:13

There hath no temptation taken you but such as is common to ^{( l )} man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also ^{( m )} make a way to escape, that ye may be able to bear [it].

^{( l )} Which comes from weakness.

^{( m )} He that would have you tempted for your profit's sake, will make a way for you to escape out of the temptation.

Geneva Bible: 1Co 10:15

^{( 5 )} I speak as to wise men; judge ye what I say.

^{( 5 )} Now returning to those idol's feasts, that he may not seem to delay at all: first he promises that he will use no other reasons, than such as they knew very well themselves. He gives the following line of reasoning. The holy banquets of the Christians are pledges, first of all, of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual union in the very same religion. Therefore so do the idolaters also join themselves with their idols, or demons rather (for idols are nothing) in those solemn banquets, whereupon it follows, that that table is a table of demons, and therefore you must avoid it. For you cannot be partakers of the Lord and of idols together, much less may such banquets be considered as indifferent things. Will you then strive with God? And if you do, do you think that you will get the upper hand?

Geneva Bible: 1Co 10:16

The cup of ^{( n )} blessing which we bless, is it not the ^{( o )} communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

^{( n )} Of thanksgiving: whereupon, that holy banquet was called "eucharist", which is Greek for thanksgiving.

^{( o )} A most effectual pledge and note of your joining together with Christ, and ingrafting to him.

Geneva Bible: 1Co 10:18

Behold Israel after the ^{( p )} flesh: are not they which eat of the sacrifices ^{( q )} partakers of the altar?

^{( p )} That is, those who yet observe their ceremonies.

^{( q )} Are consenting and guilty, both of that worship and sacrifice.

Geneva Bible: 1Co 10:20

But I [say], that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have ^{( r )} fellowship with devils.

^{( r )} Have anything to do with the demons, or enter into that society which is begun in the demon's name.

Geneva Bible: 1Co 10:21

Ye cannot drink the cup of the Lord, and the ^{( s )} cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

^{( s )} The heathen and profane people were accustomed to finish up and make an end of their feasts which they kept to the honour of their gods, in offering meat offerings and drink offerings to them, with banquets and feastings.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 10:1-33

1 The sacraments of the Jews are types of ours;

7 and their punishments,

11 examples for us.

13 We must flee from idolatry.

21 We must not make the Lord's table the table of devils;

24 and in things indifferent we must have regard of our brethren.

MHCC: 1Co 10:1-5

To dissuade the Corinthians from communion with idolaters, and security in any sinful course, the apostle sets before them the example of the Jewish nation of old. They were, by a miracle, led through the Red Sea, where the pursuing Egyptians were drowned. It was to them a typical baptism. The manna on which they fed was a type of Christ crucified, the Bread which came down from heaven, which whoso eateth shall live for ever. Christ is the Rock on which the Christian church is built; and of the streams that issue therefrom, all believers drink, and are refreshed. It typified the sacred influences of the Holy Spirit, as given to believers through Christ. But let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness.

MHCC: 1Co 10:6-14

Carnal desires gain strength by indulgence, therefore should be checked in their first rise. Let us fear the sins of Israel, if we would shun their plagues. And it is but just to fear, that such as tempt Christ, will be left by him in the power of the old serpent. Murmuring against God's disposals and commands, greatly provokes him. Nothing in Scripture is written in vain; and it is our wisdom and duty to learn from it. Others have fallen, and so may we. The Christian's security against sin is distrust of himself. God has not promised to keep us from falling, if we do not look to ourselves. To this word of caution, a word of comfort is added. Others have the like burdens, and the like temptations: what they bear up under, and break through, we may also. God is wise as well as faithful, and will make our burdens according to our strength. He knows what we can bear. He will make a way to escape; he will deliver either from the trial itself, or at least the mischief of it. We have full encouragement to flee from sin, and to be faithful to God. We cannot fall by temptation, if we cleave fast to him. Whether the world smiles or frowns, it is an enemy; but believers shall be strengthened to overcome it, with all its terrors and enticements. The fear of the Lord, put into their hearts, will be the great means of safety.

MHCC: 1Co 10:15-22

Did not the joining in the Lord's supper show a profession of faith in Christ crucified, and of adoring gratitude to him for his salvation? Christians, by this ordinance, and the faith therein professed, were united as the grains of wheat in one loaf of bread, or as the members in the human body, seeing they were all united to Christ, and had fellowship with him and one another. This is confirmed from the Jewish worship and customs in sacrifice. The apostle applies this to feasting with idolaters. Eating food as part of a heathen sacrifice, was worshipping the idol to whom it was made, and having fellowship or communion with it; just as he who eats the Lord's supper, is accounted to partake in the Christian sacrifice, or as they who ate the Jewish sacrifices partook of what was offered on their altar. It was denying Christianity; for communion with Christ, and communion with devils, could never be had at once. If Christians venture into places, and join in sacrifices to the lust of the flesh, the lust of the eye, and the pride of life, they will provoke God.

Matthew Henry: 1Co 10:1-5

In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours.

I. He prefaces this discourse with a note of regard: " Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory."Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.

II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: " Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct."The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Psa 105:39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (1Co 10:2), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, 1Co 10:5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us.

Matthew Henry: 1Co 10:6-14

The apostle, having recited their privileges, proceeds here to an account of their faults and punishments, their sins and plagues, which are left upon record for an example to us, a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as they suffered.

I. Several of their sins are specified as cautions to us; as, 1. We should shun inordinate desires after carnal objects: Not lust after evil things, as they lusted, 1Co 10:6. God fed them with manna, but they must have flesh, Num 11:4. They had food for their supply, but, not content with this, they asked meat for their lusts, Psa 106:14. Carnal desires get head by indulgence, and therefore should be observed and checked in their first rise: if once they prevail, and bear sway in us, we know not whither they will carry us. This caution stands first, because carnal appetites indulged are the root and source of much sin. 2. He warns against idolatry (1Co 10:7): Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. The sin of the golden calf is referred to, Exo 32:6. They first sacrificed to their idol, then feasted on the sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet the sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feast on the heathen sacrifices, things offered to idols, though they do not seem to have been under any temptation to offer sacrifice themselves. Even eating and drinking of the sacrifices before the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid. 3. He cautions against fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus (that is, to lust), with above a thousand priestesses belonging to it, all common prostitutes. How needful was a caution against fornication to those who lived in so corrupt a city, and had been used to such dissolute manners, especially when they were under temptations to idolatry too! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served were represented as patterns of lewdness; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh (Num. 25), which brought on a plague, that in one day slew twenty-three thousand, besides those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would shun their plagues. 4. He warns us against tempting Christ ( as some of them tempted, and were destroyed of serpents, 1Co 10:9), or provoking him to jealousy, 1Co 10:22. He was with the church in the wilderness; he was the angel of the covenant, who went before them. But he was greatly grieved and provoked by them in many ways: They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness? for which reason God sent fiery serpents among them (Num 21:5, Num 21:6), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent. 5. He warns against murmuring: Neither murmur you as some of them also murmured, and were destroyed of the destroyer (1Co 10:10), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe them in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacrifices than bear the reproach, or expose themselves to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as it did on the Israelites, Num 14:37. Note, Murmuring against divine disposals and commands is a sin that greatly provokes, especially when it grows to such a head as to issue in apostasy, and a revolt from him and his good ways.

II. The apostle subjoins to these particular cautions a more general one (1Co 10:11): All these things happened to them for ensamples, and were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God towards them, were typical. Their sins against God, and backslidings from him, were typical of the infidelity of many under the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: To us, on whom the end of the world is come, the concluding period of God's gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution (1Co 10:12): Let him that thinketh he standeth take heed lest he fall. Note, The harms sustained by others should be cautious to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confident of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution.

III. But to this word of caution he adds a word of comfort, 1Co 10:13. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. We live indeed in a tempting world, where we are compassed about with snares. Every place, condition, relation, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For, 1. " No temptation, "says the apostle, " hath yet taken you, but such as is common to man, what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through."Note, The trials of common Christians are but common trials: others have the like burdens and the like temptations; what they bear up under, and break through, we may also. 2. God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children. 3. He is wise as well as faithful, and will proportion our burden to our strength. He will not suffer us to be tempted above what we are able. He knows what we can bear, and what we can bear up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way when God will take care that they shall not be too great for us to encounter, especially. 4. When he will make them to issue well. He will make a way to escape, either the trial itself, or at least the mischief of it. There is no valley so dark but he can find a way through it, no affliction so grievous but he can prevent, or remove, or enable us to support it, and in the end overrule it to our advantage.

IV. And upon this argument he grounds another caution against idolatry: Wherefore, my dearly beloved, flee from idolatry. Observe, 1. How he addresses them: My dearly beloved. It is out of tender affection to them that he presses this advice upon them. 2. The matter of his advice: " Flee idolatry; shun it, and all approaches towards it."Idolatry is the most heinous injury and affront to the true God; it is transferring his worship and honour to a rival. 3. The ground of this advice: "Seeing you have such encouragement to trust God, and to be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them; and therefore be not guilty of any idolatrous compliances."Note, We have all the encouragement in the world to flee sin and prove faithful to God. We cannot fall by a temptation if we cleave fast to him.

Matthew Henry: 1Co 10:15-22

In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed.

I. He prefaces his argument with an appeal to their own reason and judgment: " I speak to wise men, judge you what I say, 1Co 10:15. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly."Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.

II. He lays down his argument from the Lord's supper: The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis . And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf (1Co 10:17), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another."Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.

III. He confirms this from the Jewish worship and customs: Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.

IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils."(2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, 1Co 10:21. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God (1Co 10:22): Do we provoke the Lord to jealousy? Are we stronger than he? It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, I am a jealous God. God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, Deu 32:16. And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Nah 1:6. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation.

Barclay: 1Co 10:1-13

In this chapter Paul is still dealing with the question of eating meat which has been offered to idols. At the back of this passage lies the over-confidence of some of the Corinthian Christians. Their point of view was, "We have been baptized and are therefore one with Christ; we have partaken of the sacrament and so of the body and the blood of Christ; we are in him and he is in us; therefore we are quite safe; we can eat meat offered to idols and take no harm." So Paul warns of the danger of over-confidence.

When Oliver Cromwell was planning the education of his son Richard, he said, "I would have him learn a little history." And it is to history that Paul goes to show what can happen to people who have been blessed with the greatest privileges. He goes back to the days when the children of Israel were wayfarers in the desert. In those days the most wonderful things happened to them. They had the cloud which showed them the way and protected them in the hour of danger. (Exo 13:21; Exo 14:19). They were brought through the midst of the Red Sea (Exo 14:19-31). Both these experiences had given them a perfect union with Moses the greatest of leaders and law-givers, until it could be said that they were baptized into him as the Christian is baptized into Christ. They had eaten of the manna in the wilderness (Exo 16:11-15). In 1Co 10:5Paul speaks of them drinking of the rock which followed them. This is taken not from the Old Testament itself but from Rabbinic tradition. Num 20:1-11tells how God enabled Moses to draw water from the rock for the thirsty people; the Rabbinic tradition was that that rock thereafter followed the people and always gave them water to drink. That was a legend which all the Jews knew.

All these privileges the children of Israel possessed, and yet in spite of them they failed most signally. When the people were too terrified to go forward into the Promised Land and all the scouts except Joshua and Caleb brought back a pessimistic report, God's judgment was that that whole generation would die in the desert. (Num 14:30-32). When Moses was on Mount Sinai receiving the law, the people seduced Aaron into making a golden calf and worshipping it. (Exo 32:6). They were guilty of fornication, even in the desert, with the Midianites and the Moabites and thousands perished in the judgment of God. (Num 25:1-9). (It is to be noted in passing that Num 25:9says twenty-four thousand perished; Paul says twenty-three thousand. The explanation is simply that Paul is quoting from memory. He rarely quotes scripture with verbatim accuracy; no one did in those days. There was no such thing as a concordance to help find a passage easily; scripture was not written in books, which had not yet been invented, but on unwieldy rolls.) They were wasted with serpents because they grumbled on the way (Num 21:4-6). When Korah, Dathan and Abiram led a grumbling revolt, judgment fell on many and they died. (Num 16 ).

The history of Israel shows that people who enjoyed the greatest privileges of God were far from being safe from temptation; special privilege, Paul reminds the Corinthians, is no guarantee whatever of security.

We must note the temptations and the failures which Paul singles out.

(i) There is the temptation to idolatry. We do not now worship idols so blatantly; but if a man's god be that to which he gives all his time and thought and energy, men still worship the works of their own hands more than they worship God.

(ii) There is the temptation to fornication. So long as a man is a man there come to him temptations from his lower self. Only a passionate love of purity can save him from impurity.

(iii) There is the temptation to try God too far. Consciously or unconsciously many a man trades on the mercy of God. At the back of his mind there is the idea, "It will be all right; God will forgive." It is at his peril that he forgets that there is a holiness as well as a love of God.

(iv) There is the temptation to grumble. There are still many who greet life with a whine and not with a cheer.

So Paul insists on the need of vigilance. "Let him who thinks he stands secure take care lest he fall." Again and again a fortress has been stormed because its defenders thought that it was impregnable. In Rev 3:3the risen Christ warns the Church of Sardis to be on the watch. The Acropolis of Sardis was built on a jutting spur of rock that was held to be impregnable. When Cyrus was besieging it, he offered a special reward to any who could find a way in. A certain soldier, Hyeroeades by name, was watching one day and saw a soldier in the Sardian garrison drop his helmet accidentally over the battlements. He saw him climb down after it and marked his path. That night he led a band up the cliffs by that very path and when they reached the top they found it quite unguarded; so they entered in and captured the citadel, which had been counted too safe. Life is a chancy business; we must be ever on the watch.

Paul concludes this section by saying three things about temptation.

(i) He is quite sure that temptation will come. That is part of life. But the Greek word which we translate temptation means far more a test. It is something designed, not to make us fall, but to test us, so that we emerge from it stronger than ever.

(ii) Any temptation that comes to us is not unique. Others have endured it and others have come through it. A friend tells how he was once driving Lightfoot, the great Bishop of Durham, in a horse carriage along a very narrow mountain road in Norway. It got so narrow that there were only inches between the wheels of the carriage and the cliffs on one side and the precipice on the other. He suggested in the end that Lightfoot would be safer to get out and walk. Lightfoot surveyed the situation and said, "Other carriages must have taken this road. Drive on." In the Greek Anthology there is an epigram which gives the epitaph of a shipwrecked sailor, supposedly from his own lips. "A shipwrecked mariner on this coast bids you set sail," he says. His bark may have been lost but many more have weathered the storm. When we are going through it, we are going through what others have, in the grace of God, endured and conquered.

(iii) With the temptation there is always a way of escape. The word is vivid (ekbasis, 1545). It means a way out of a defile, a mountain pass. The idea is of an army apparently surrounded and then suddenly seeing an escape route to safety. No man need fall to any temptation, for with the temptation there is the way out, and the way out is not the way of surrender nor of retreat, but the way of conquest in the power of the grace of God.

Barclay: 1Co 10:14-22

Behind this passage there are three ideas; two of them are peculiar to the age in which Paul lived; one is forever true and valid.

(i) As we have seen, when sacrifice was offered, part of the meat was given back to the worshipper to hold a feast. At such a feast it was always held that the god himself was a guest. More, it was often held that, after the meat had been sacrificed, the god himself was in it and that at the banquet he entered into the very bodies and spirits of those who ate. Just as an unbreakable bond was forged between two men if they ate each other's bread and salt, so a sacrificial meal formed a real communion between the god and his worshipper. The person who sacrificed was in a real sense a sharer with the altar; he had a mystic communion with the god.

(ii) At this time the whole world believed in demons. These demons might be good or bad, but more often they were bad. They were spirits who were intermediate between the gods and men. For the Greek every spring, every grove, every mountain, every tree, every stream, every pool, every rock, every place had its demon. "There were gods in every fountain and every mountain summit; gods breathing in the wind and flashing in the lightning; gods in the ray of the sun and the star; gods heaving in the earthquake and the storm." The world was packed with demons. For the Jew there were the shedim (07700). These were evil spirits who haunted empty houses, who lurked "in the crumbs on the floor, in the oil in the vessels, in the water which we would drink, in the diseases which attack us, in the air, in the room, by day and by night."

Paul believed in these demons; he called them "principalities and powers." His point of view was this--an idol was nothing and stood for nothing; but the whole business of idol worship was the work of the demons; through it they seduced men from God. When they were worshipping idols, men thought they were worshipping gods; in fact they were being deluded by these malignant demons. Idol worship brought a man into contact, not with God, but with demons; and anything to do with it had the demonic taint on it. Meat offered to idols was nothing, but the fact remained it had served the purposes of demons and was therefore a polluted thing.

(iii) Out of this ancient set of beliefs comes one permanent principle--a man who has sat at the table of Jesus Christ cannot go on to sit at the table which is the instrument of demons. If a man has handled the body and blood of Christ there are things he cannot touch.

One of the great statues of Christ is that by Thorwaldsen; after he had carved it, he was offered a commission to carve a statue of Venus for the Louvre. His answer, was "The hand that carved the form of Christ can never carve the form of a heathen goddess."

When Prince Charlie was fleeing for his life he found refuge with the eight men of Glenmoriston. They were outlaws and criminals every one; there was a price of 30,000 British pounds on Charlie's head; they had not a shilling among them; but for weeks they hid him and kept him safe and not a man betrayed him. The years passed on until the rebellion was but an old, unhappy memory. One of the eight men, Hugh Chisholm by name, found his way to Edinburgh. People were interested now in his story of the prince and they talked to him. He was poor and sometimes they would give him money. But always Hugh Chisholm would shake hands with his left hand. He said that when Prince Charlie left the eight men he shook hands with them; and Hugh had sworn that he would never again give to any man the hand he had given to his prince.

It was true in Corinth and it is true today, that the man who has handled the sacred things of Christ cannot soil his hands with mean and unworthy things.

Constable: 1Co 7:1--16:13

III. Questions asked of Paul 7:1--16:12

The remainder of the body of this epistle deals with questions the Corinthians had put to Paul in a letter. Paul introduced each of these with the phrase peri de ("now concerning," 7:1, 25; 8:1; 12:1; 16:1, 12).

"Rather than a friendly exchange, in which the new believers in Corinth are asking spiritual advice of their mentor in the Lord, their letter was probably a response to Paul's Previous Letter mentioned in 5:9, in which they were taking exception to his position on point after point. In light of their own theology of spirit, with heavy emphasis on wisdom' and knowledge,' they have answered Paul with a kind of Why can't we?' attitude, in which they are looking for his response."¹⁶⁰

Constable: 1Co 8:1--11:2

B. Food offered to idols 8:1-11:1

The Corinthians had asked Paul another question, evidently in a combative spirit judging by the apostle's response. It involved a practice common in their culture.

The commentators understand the situation that Paul addressed in two different ways. Some of them believe that the eating of marketplace food that pagans had previously offered to idols was amoral in itself, but it was controversial enough to cause division among the church members. If this was indeed the issue that Paul addressed, it is only one of many similar "doubtful things." Advocates of this view believe that the apostle's directions to his readers here give us guidance in dealing with contemporary doubtful (amoral) matters.

Other interpreters believe that eating food sacrificed to idols involved a specific form of idolatry and was, therefore, not amoral but sinful (cf. 5:10-11). They assume that Paul was responding to the Corinthians' objection to his prohibition of this practice that he had written in his former letter to them. This view sees 8:10 and 10:1-22 as expressing the basic problem to which Paul was responding. I believe the text supports this interpretation of the facts better than the former one.

"That going to the temples is the real issue is supported by the fact that the eating of cultic meals was a regular part of worship in antiquity. This is true not only of the nations that surrounded Israel, but of Israel itself. In the Corinth of Paul's time, such meals were still the regular practice both at state festivals and private celebrations of various kinds. There were three parts to these meals: the preparation, the sacrifice proper, and the feast. The meat of the sacrifices apparently was divided into three portions: that burned before the god, that apportioned to the worshipers, and that placed on the table of the god,' which was tended by cultic ministrants but also eaten by the worshipers. The significance of these meals has been much debated, but most likely they involved a combination of religious and social factors. The gods were thought to be present since the meals were held in their honor and sacrifices were made; nonetheless, they were also intensely social occasions for the participants. For the most part the Gentiles who had become believers in Corinth had probably attended such meals all their lives; this was the basic restaurant' in antiquity, and every kind of occasion was celebrated in this fashion.

"The problem, then, is best reconstructed along the following lines. After their conversion--and most likely after the departure of Paul--some of them returned to the practice of attending the cultic meals. In his earlier letter Paul forbade such idolatry'; but they have taken exception to that prohibition and in their letter have made four points:

"(1) They argue that all have knowledge' about idols [i.e., that there are no such things, so participation in these meals is not an issue, cf. vv. 1, 4]. . . .

"(2) They also have knowledge about food, that it is a matter of indifference to God (8:8) . . .

"(3) They seem to have a somewhat magical' view of the sacraments; those who have had Christian baptism and who partake of the Lord's Table are not in any danger of falling (10:1-4).

"(4) Besides, there is considerable question in the minds of many whether Paul has the proper apostolic authority to forbid them on this matter. In their minds this has been substantiated by two factors: first, his failure to accept support while with them; and second, his own apparently compromising stance on idol food sold in the marketplace (he abstained when eating with Jews, but ate when eating with Gentiles; cf. 9:19-23)."¹⁹⁷

Constable: 1Co 10:1-22

3. The sinfulness of idolatry 10:1-22

Paul continued dealing with the subject of going to idol temples to participate in pagan feasts in this section. In it he gave a warning to the believer who considered himself strong, the one who knew there were really no gods but the true God. Such a person felt free to accept the invitation of a pagan neighbor to dine in a pagan temple (8:10). The apostle cautioned this element in the Corinthian church because, even though there are no other gods, the possibility of participating in idolatry is very real. He drew his lesson from the experience of Israel during the wilderness wanderings (cf. Exod. 13-17; Num. 10-15).

Constable: 1Co 10:1-5

The tragic example of Israel 10:1-5

The point of this example is that God's people can practice idolatry, and persisting in idolatry has dire consequences. Paul stressed the similarity of experience that the church, the Corinthian church particularly, and Israel shared by pointing out that each group had its own "baptism" and "Lord's Supper."

10:1-2 Paul did not want his readers to overlook a very important possibility as they thought about eating special meals in idol temples. He reminded them that their fathers in the faith, believers in Israel, were also all under the protective influence of God. The Corinthians knew these facts from the Old Testament, but they did not appreciate their significance. The cloud that led them in their wilderness wanderings symbolized God's loving care. Likewise they all experienced a miraculous deliverance when they crossed the Red Sea. Moreover all of them associated with Moses who was their leader and God's instrument in their redemption.

Baptism is the outward expression of the believer's identification with the object of his or her faith (cf. Rom. 6:3; Gal. 3:27). Consequently Paul could say the Israelites were baptized into Moses even though they did not undergo literal water baptism in the name of Moses. By following him and submitting to his authority they expressed their identification with him. The parallel with water baptism was most vivid when they went under the cloud and crossed the Red Sea. These experiences constituted a dry baptism for the Israelites.

10:3-4 Furthermore all the Israelites, not just some of them, ate the manna and drank water from the rock. They ate manna throughout their wilderness sojourn (Deut. 8:2-4), and they drank from the rock at the beginning (Exod. 17:1-7) and at the end of it (Num. 20:2-13). Paul called the manna and water spiritual food and drink because God provided them supernaturally and because they have spiritual significance. Both of them point to Christ, the real sustainer of His people (cf. John 6:35, 48-51; 7:37-38). The Israelites thought of God as a rock (Deut. 32: 4, 15, 18, 30-31; et al.). He as a rock, not some physical rock, accompanied them in the wilderness. Their eating and drinking of God is similar to and anticipated the Christian Lord's Supper.

Paul's point in these first four verses was that the Israelites were the chosen people of God just as Christians are now the chosen people of God. God accompanied and provided for them faithfully in the past just as He does for all Christians now.

10:5 In spite of these blessings, similar to those Christians enjoy, God was not happy with His people Israel. He permitted none of the adult generation of military age, 20 years old and older, to enter the Promised Land, except Caleb and Joshua. All but those two individuals from that generation died in the wilderness. How the majority displeased God and lost their privileges follows.

Constable: 1Co 10:6-13

The application of Israel's example 10:6-13

Though idolatry was the cause of Israel's failure and the focus of Paul's warning to this church, four other evil characteristics of Israel also seem to have marked the Corinthians. These characteristics also resulted in the Israelites dying in the wilderness.

10:6 The experiences of the Israelites provide lessons for us. Their baptism and partaking of spiritual food and drink did not protect them from God's discipline when they craved evil things. Participation in baptism and the Lord's Supper will not protect Christians either. We should never regard participation in these ordinances as immunizing us against God's discipline if we sin against Him.

The Greek word translated "examples" is typos from which we get the English word "type." The experiences of the Israelites in the wilderness are types. They were early examples of situations that would recur later in history that God designed to teach His people lessons.²¹⁹

10:7 In verses 7-10 Paul cited four practices that got the Israelites into trouble with God. All of them were possibilities for the Corinthians as they fraternized with pagans by participating in their feasts. They are all possibilities for us too.

First, the Israelites participated in idolatry when they ate and played in the presence of the golden calf (Exod. 32:6). It is possible that their "play" involved sexual immorality (cf. Gen. 26:8; Num. 25:1-3). The scene on that occasion must have been similar to what happened at the feasts some of the Corinthians attended. There is a danger that we may compromise our commitment to God, as the Israelites did, when we participate in pagan celebrations.

10:8 Second, the Israelites practiced immorality (lit. fornication) when they participated in one of the Moabites' religious feasts (Num. 25:1-9).²²⁰ If this sin is only implicit in the record of the Golden Calf incident, it is explicit in the account of the Baal Peor incident. Clearly this was taking place in the Corinthian church (5:1-5, 10-11; 6:9-10, 12-20). Some Christians have participated in fornication that unbelievers have lured them into.

10:9 Third, the Israelites tested the Lord by taxing His patience.²²¹ They continued to complain even though He faithfully provided for them (Num. 21:4-9). His provision of manna and water was not adequate from their point of view, and they despised it (Num. 21:5). The Corinthians had given evidence of being dissatisfied with God's prohibition of participation in pagan feasts by opposing Paul's teaching on this point.

Likewise Christians are in danger of failing to appreciate God's provisions for them in Christ and despising Him. We can feel dissatisfied rather than thankful and content. Evidence that this attitude existed in the Corinthian church surfaces in 1:12 and 11:17-34. Perhaps the fact that some of the believers were participating in pagan feasts also indicated dissatisfaction with the Christians' special feast, the Lord's Supper.

10:10 Fourth, the Israelites grumbled frequently against the Lord during the wilderness wanderings. Moses recorded 10 separate instances in Exodus and Numbers. However the occasion Paul had in mind was when God sent fire that consumed some of the people on the edge of the camp (Num. 11:1-3). Here Paul added that God executed His wrath by using an angel, a fact that Moses did not mention in Numbers. The Septuagint translators used the same term, "the destroyer" (Gr. olothreutes), to describe the angel who executed the Egyptians' first-born on the night of the Exodus (Exod. 12:23; cf. Heb. 11:28).

Many instances of the Corinthian Christians' dissatisfactions with God's provisions for them come out in this epistle. Not the least of these was their rejection of some of the Lord's servants who had come to minister to them because they preferred some others (1:10-4:21). They did not appreciate Paul's earlier instruction to break off company with idolaters and the sexually immoral (5:9-11). Another example is the impatience of the "strong" in the church with the "weak" (8:1-3). Grumbling is a telltale sign of selfishness and discontent with what God has given us.

10:11 Having cited four specific examples of Israelite failure (vv. 7-10), Paul restated the general principle (cf. v. 6).

The last phrase in this verse refers to the present age as the time of fulfillment about which the Old Testament prophet had spoken. We should be careful that we do not overlook the lessons of history since we live in these times.

10:12 Paul concluded with a word of warning to those who felt too confident that they were all right with God (cf. vv. 1-4; 8:4-6). The "strong" who felt free to participate in pagan feasts seem to be those he had in mind. Self-confidence could lead to a spiritual fall, as it had so often in Israel's history.

10:13 The apostle did not want his readers to overreact and become paranoid as they considered Israel's record either. Failure was not inevitable. The temptations the Corinthians faced were not unique, and the Lord would give them grace to handle any temptation they might face.²²²

God has promised to enable us to do His will in any and every situation, and He will stand true to His promise (cf. Matt. 28:20; et al.). He provides a way of escape with every temptation He allows to touch us. The use of the definite article "the" with both "temptation" and "way of escape" points to a particular way of escape that is available in each temptation. Paul did not mean there is one way of escape that is available regardless of the temptation. If we deliberately put ourselves in the way of temptation and so put God to the test (v. 9), we are not taking advantage of the way of escape. We may fall. Therefore we should flee from idolatry (v. 14).

The Corinthians were putting themselves in danger by continuing to attend cultic meals, which they needed to stop doing. Nevertheless God had made a way of escape open to them, as He had with Israel. The Lord's Supper and the Christian fellowship connected with it was His divine replacement of this idolatrous activity (v. 16).

This whole section (vv. 1-13) deals with the dangers involved in participating in pagan activities. Some of these activities are wrong in themselves because they involve idolatry, and Christians should not participate in them. If we should participate, we need to be aware that in doing so we are walking on the edge of a precipice over which many other believers have fallen, including the Israelites in the wilderness. We dare not underestimate the danger of the situation or overestimate our own ability to handle it. We need to walk closely with God every day.

Constable: 1Co 10:14-22

The incompatibility of Christianity and idolatry 10:14-22

The apostle proceeded to warn his readers of the danger of idolatry further (cf. v. 7). This paragraph concludes the long argument that Paul began in 8:1 concerning going to temple feasts.

10:14 Formerly Paul urged the Corinthians to flee fornication (6:18; cf. v. 8). Now he concluded all he said in verses 1-13 with the charge to flee idolatry, the worship of idols. He softened his strong command with an affectionate address ("my beloved"). Amoral activities are alright for the Christian, but if they involve or lead to idolatry we should avoid them.

10:15 This statement prepares for what follows. The apostle was confident that the Corinthians had the wisdom to understand the correctness of what he was about to tell them. He believed they could make correct judgments about what they should do. Still, to follow his logic they would need to use their minds. As we have seen, the Corinthians considered themselves very wise. They should judge for themselves that Paul was right.

10:16 The apostle employed rhetorical questions again to make his point. He was setting the Corinthians up for what he would say in verses 19-21.

Most New Testament references to the bread and the cup in the Lord's Supper occur in that order. Here Paul reversed the normal order. He probably turned them around because he wanted to give more attention to the bread in the verses that follow. The cup may focus on the vertical dimension of fellowship between the believer and the Lord whereas the bread focuses on the horizontal dimension (cf. v. 17).²²³ The pagan feasts also emphasized both dimensions of fellowship, with the god and with the fellow-worshippers.

The "cup of blessing" was a technical term for the third of four cups of wine that the Jews drank in the Passover celebration. At the Last Supper the drinking of this cup preceded the giving of thanks for the bread (cf. Luke 22:17-20). However the Lord's Supper only involved eating bread and drinking one cup (cf. 11:23-29).

Paul described the cup as a cup of blessing, a common Jewish expression for the last cup of wine drunk at many meals. The Jews used it as a kind of toast to God for His goodness.²²⁴ However, Paul turned this around by saying we bless the cup. That is, we give thanks to God for the cup because of what it symbolizes, namely our sharing in the benefits of Christ's shed blood (cf. 11:25).

Likewise the bread used at the Christian feast, the Lord's Supper, is a symbol of our participation in the effects of Christ's slain body (cf. 11:24). The Greek word here translated "sharing" (NASB) or "participation" (NIV; koinonia) in other places reads "fellowship" or "communion." This is why another name for the Lord's Supper is the communion service.

10:17 When Christians take communion we all eat from one bread symbolic of the physical body of Christ. In the early church believers seem to have used one loaf, the literal meaning of the word translated "bread" in this verse (artos). Paul stressed that many people eating from one loaf symbolized the solidarity of our relationship as a redeemed community in Christ. (He developed the idea of the unity of the body more fully in 12:14-27 in his explanation of the diversity that exists within the unity of the spiritual body of Christ, the church.) The emphasis here is on the solidarity of believers that forbids all other unions.

10:18 We can see the partnership of those who partake of sacrifices with everything the altar stands for in Judaism (cf. Deut. 14:22-27). Paul referred to Israel literally as "Israel according to the flesh." He contrasted all the physical Israelites with those who are Jewish Christians (cf. Phil. 3:3). This description lends no support to the idea that the church replaces Israel in the program of God. "Israel" always refers to Jewish people in the New Testament.

Paul's line of reasoning was proceeding as follows. Christians who eat the bread at the Lord's Supper thereby express their solidarity with one another and with Christ. Likewise Jews who ate the meat of animals offered in the sacrifices of Judaism expressed their solidarity with one another and with God. Therefore Christians who eat the meat offered to pagan gods as part of pagan worship express their solidarity with pagans and with the pagan deities.

"As in the Holy Communion, therefore, so also in the Temple services, participating in sacrificial feasts is sacrificial fellowship with an unseen power, a power that is Divine. There is something analogous to this in the sacrificial feasts of the heathen; but in that case the unseen power is not Divine."²²⁵

The "wise" man in Corinth (v. 15) could have replied to Paul's conclusion as follows. Yes, but you agreed before that idols have no real existence and there is only one true God.

10:19 Paul proceeded to clarify what he meant. He was not saying that sacrifices to idols or idols themselves were anything. That is, sacrifices to idols were not in themselves sinful nor were idols genuine entities. On this point he and the Corinthians agreed. Idols were only pieces of wood or stone, not gods with supernatural powers. Nevertheless these idols represented supernatural powers (v. 20), and so eating cultic meals had genuine significance.

10:20 The power behind pagan religion is demonic (cf. Deut. 32:17; Ps. 106:37). Consequently people who sacrifice to idols express solidarity with demonic powers. Eating the food sacrificed to idols means that the people who participated shared in what had been sacrificed to demons just as the Israelites shared in what had been sacrificed to God. The cultic feasts were really sacrifices to demons, so they involved the worship of demons.

10:21 It is inconsistent for a Christian to partake in the Lord's Supper and to take part in pagan religious feasts. In the former he eats and drinks in union with Christ, and in the latter he is in union with demons who direct the devotees to worship idols. What the Lord promotes and what the demons promote are opposite. This inconsistency must be obvious to "wise men" (v. 15). Christians have a unique relationship with the Lord and with fellow-believers, which the Lord's Supper symbolizes. It is, therefore, inappropriate for us to have a similar association with demons and unbelievers (vv. 20-21), which participation in cultic events involves.

10:22 The Israelites provoked the Lord to jealousy by doing just such a thing when they joined in Moabite worship (Num. 25; cf. Deut. 32:17, 21-22). We are to learn from their experiences. It would be folly to provoke the Lord unless we are stronger than He. If we provoke Him and are not, we can count on His chastening since He is a jealous God.

The Corinthians were arguing for the right to attend pagan religious meals. They even viewed attendance as a way of building their "weaker" brethren. Paul responded that attendance was wrong on two counts: it was unloving, and it was incompatible with life in Christ, which their participation in the Lord's Table symbolized. He forbade any relationship with the demonic. The demonic is not as remote as some modern Western Christians would like to believe.

College: 1Co 10:1-33

1 CORINTHIANS 10

C. WARNINGS FROM ISRAEL'S HISTORY (10:1-13)

1. Wandering in the Desert (10:1-5)

¹ For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. ² They were all baptized into Moses in the cloud and in the sea. ³ They all ate the same spiritual food ⁴ and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. ⁵ Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.

10:1 For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea.

In light of the fact that 9:27 ended on the note of possible disqualification in receiving the imperishable crown, one would do well to note the connection between this theme and the point Paul makes in 10:1ff. In fact, this connection is secured with Paul's use of the word "for" (gavr, gar ) in 10:1. The apostle is moving from the common athletic illustrations and metaphors of everyday life to the authority of Scripture to demonstrate and anchor the truth of his point. The strategy we recognize at this juncture in 9:24-10:1 is one of moving from human illustrations to scriptural attestation, which we also observed in Paul's argument in 9:7-10.

It is important for the interpreter to keep in mind that Paul is still within the larger three-chapter section dealing with issues related to the consumption of food offered to idols. This point will be made explicit by him in the following verses when he actually begins to use the terms idols and idolaters.

The apostle is clearly concerned in 10:1 about the ignorance of these Corinthian brothers. (On theme of ignorance, cf. 12:1). If one knows Paul's own theology and writings it comes as no surprise that he would regard Gentile believers at Corinth as spiritual kinfolk of the Old Testament Israelites. This is certainly what Paul has in mind when he refers to them as "our forefathers who were all under the cloud." Calling ancient Hebrews of the second millennium B.C. the forefathers of believers in the church at Roman Corinth, is cut from the same cloth as when Paul instructed them regarding their participation in the spiritual Passover and feast of the unleavened bread (1 Cor 5:6-8). The reference to cloud and sea points to the Exodus narrative found in the Pentateuch.

10:2 They were all baptized into Moses in the cloud and in the sea.

Beginning in this verse Paul employs a hermeneutical method in interpreting the Old Testament which has often been called typology. One reason this terminology is applied to this illustration is because of the apostle's use of the word tuvpoi ( typoi ) (10:6), which is translated in the NIV as "examples." With this method of interpretation it is clear that Paul is working with the specific realities of the Corinthians' spiritual situation and going backward into the Mosaic materials to find points of correlation. This is what the apostle is doing when he writes that all of the forefathers were baptized into Moses (from baptivzw, baptizô) in the cloud and in the sea. The reference to baptism here can only be intelligible and meaningful if we understand it typologically. That is, Paul wants to observe and comment on a point of correspondence between the spiritual realities in the church at Corinth and the spiritual realities at the time of Moses. Paul probably chose the verb "baptized" because of possible misunderstandings about its efficacy in the church at Corinth. While this suggestion has not been accepted by all, some scholars believe that the reference to the cloud and the sea in 10:2 are typological references to the Holy Spirit and the water of baptism.

10:3 They all ate the same spiritual food

Another point of correspondence between the Corinthian believers and their Hebrew spiritual forefathers is that both groups consumed a spiritual (pneumatikov", pneumatikos ) food. Paul clearly has in mind here God's provision of manna to the Israelites (Exod 16:4ff). The typological correspondence with the saints in Corinth would obviously be the bread which they ate at the Lord's Supper (cf. 10:16-17).

10:4 and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.

Next Paul refers to a spiritual drink (pneumatikoÉn povma, pneumatikon poma ) that the Israelites imbibed, a drink which corresponded to the Christian participation in the fruit of the vine (cf. 10:15-16; 11:25-26). Paul next identifies the source of the spiritual drink which the Israelites drank. He continues his typological interpretation with a reference to the spiritual rock that accompanied the Israelites in their wilderness wanderings. Here the apostle refers to the account found in Exod 17:6 and Num 20. The refreshment that came from this rock was remembered centuries later in Israelite hymnody. Ps 78:15-16 reads, "He split the rocks in the desert and gave them water as abundant as the seas; he brought streams out of a rocky crag and made water flow down like rivers." Next the apostle Paul correlates that rock with the presence of Christ, again a point of correlation between the Corinthian experience of Christ and the Israelite experience.

10:5 Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.

This verse makes explicit what Paul's point in all this typology is. His point is that notwithstanding the central spiritual experiences of baptism, of a spiritual meal, and of the presence of Christ, God's people are not thereby irrevocably protected from the destruction and wrath of God. Witherington's summary of the apostle's point is helpful when he states that Paul,

is not arguing that the Red Sea crossing was a sacrament, since actually the Israelites went across on dry ground and did not get wet. Nor is he suggesting that the manna was in some sense a sacramental food just like the Lord's Supper. His point is the Israelites had the same sort of benefits as Christians do, even benefits from Christ himself, and even this did not secure them against perishing in the desert and losing out on God's final and greatest blessing.

While Paul's confrontational and judgmental message at this juncture does not fit comfortably with all interpreters' views of Paul, it is very clear that his message is in harmony with other ideas expressed in 1 Corinthians. Of course one must not forget that Paul's harsh lesson in 10:1ff is directed against saints at Corinth who are involved in overt idolatry. It should be remembered, furthermore, that in Paul's previous letter to the Corinthians (see notes at 5:9ff ) the apostle advocated withdrawal from fellow Christians who practiced idolatry. In 5:11ff Paul emphatically makes the same point again and states that idolatrous believers are not even to share in the fellowship of a meal with fellow Christians. And finally, in 6:9, Paul clearly states that idolaters will not inherit the kingdom of God. This judgmental illustration based upon the wilderness wandering narratives should not come as a surprise to readers who had been following the tone of Paul's ethical concerns in previous chapters.

2. Punishment for Sins (10:6-10)

⁶ Now these things occurred as examples ^a to keep us from setting our hearts on evil things as they did. ⁷ Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in pagan revelry." ^{b 8} We should not commit sexual immorality, as some of them did - and in one day twenty-three thousand of them died. ⁹ We should not test the Lord, as some of them did - and were killed by snakes. ¹⁰ And do not grumble, as some of them did - and were killed by the destroying angel.

^a 6 Or types ; also in verse 11 ^b 7 Exodus 32:6

10:6 Now these things occurred as examples to keep us from setting our hearts on evil things as they did.

Paul has used an interpretive principle which allows him to argue about the way that God will treat sinful Christians on the basis of how God treated sinful Israelites. His use of this hermeneutical technique reveals that he would have no sympathy for depicting the "God of the Old Testament" as being radically different from the "God of the New Testament," particularly in the matter of God's destruction of his covenant people when they abandon loyalty to him. The apostle would have no sympathy for a glib presentation which treats the God of the Old Testament as a God of anger and the God of the New Testament as a God of love and forgiveness. Not only do the Old Testament Scriptures teach on several occasions that "God is slow to anger and abounds in steadfast love" (e.g., Exod 34:6; Ps 103:8; Jonah 4:2; cf. Deut 4:31), but New Testament Scriptures make it equally plain that the gospel includes a word about the wrath of God. The purpose of this Old Testament example, Paul explains, is to inhibit the believers at Corinth from being involved in the same kind of evil that those Israelites were.

10:7 Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in pagan revelry."

By the occurrence of the word "idolaters" in 10:7 Paul explicitly states what his concern is. Even though there are more occurrences of the word "idol" and its cognates in 1 Corinthians than the entirety of Paul's other letters together, scholars are still not in agreement regarding the exact nature of Paul's concern in chapter 10 in comparison to his concern expressed in chapter 8. While chapter 8 seemed to be more concerned about the situation of a weak Christian being seduced into idolatry, chapter 10 seems to be focusing more on overt and explicit acts of idolatry. Given the pervasiveness of idolatry in Greco-Roman antiquity, the fact that the church in Corinth was a first-generation church, and the fact that there would be tremendous social pressure to participate in acts of idolatry, one is not surprised to learn that some of these saints have succumbed to this significant temptation.

To remind his readers of the details of the immorality practiced by the idolatrous Israelites, the apostle Paul quotes from Exod 32:6. In light of Paul's comments in 10:14-22 and everyone's awareness in antiquity that idolatrous meals included eating and drinking, it is not surprising that Paul would cite a verse which referred to the sinful Israelites sitting down to eat and drink in their own idolatrous rebellion. Since pagan temples and pagan feasts were sometimes associated with debauchery and immorality in the Greco-Roman period, the apostle is trying to warn the Corinthian believers to avoid indulgence in pagan revelry by his citation of Exod 32:6.

10:8 We should not commit sexual immorality, as some of them did - and in one day twenty-three thousand of them died.

That Paul would refer to the problem of sexual immorality in the same breath that he would mention idolatry comes as no surprise. Rom 1 and Jewish texts from the ancient world make it clear the Jews viewed idolatry and sexual immorality as different sides of the same coin. In chapter 10:8 the apostle is referring to a story found in Num 25 in order to underscore the fact that God will destroy his covenant people who participate in sexual debauchery and immorality. It is clear that Paul points to a scene in which Israelite men "began to indulge in sexual immorality with Moabite women who invited them to the sacrifices to their gods. The people ate and bowed down before these gods. So Israel joined in worshiping the Baal of Peor. And the LORD's anger burned against them" (Num 25:1-3). Once again the apostle has used a typological correspondence between the contemporary sins and problems of the Corinthians and those of their forefathers in the Old Testament.

10:9 We should not test the Lord, as some of them did - and were killed by snakes.

Having dealt with idolatry in v. 7 and sexual immorality in v. 8, Paul now turns in this verse to the theme of testing the Lord. Because Paul mentions here the role of snakes in God's punishment of the Israelites, we are able to relate this story to the Old Testament episode mentioned in Num 21:4-9. Paul may be drawing upon this particular Old Testament vignette because in this place the Israelites are complaining about the rules God had set in place which controlled their menu. Since Paul has already shown some interest in 10:6 in the concept of eating and drinking, it should come as no surprise to find the Israelites in Num 21:5 saying against God "we detest this miserable food."

10:10 And do not grumble, as some of them did - and were killed by the destroying angel.

A straightforward reading of Num 21:4ff indicates that one of the problems with the Israelite attitude was their grumbling against God. This leads then to the theme of grumbling in 1 Cor 10:10 and the serious consequences of this in the life of the people of God. Usually two Pentateuchal texts are suggested as the probable background to the grumbling motif Paul alludes to here. Typically interpreters refer to Num 14 and 16, the former a story of the general rebellion against Moses' leadership and the latter the better known story of the rebellion of Korah, Dathan, and Abiram. Paul's point is not only that the Corinthians should not grumble against the will of God, but in all probability also that they should not murmur against Paul himself and the instructions he has given them.

3. Examples for Us (10:11-13)

¹¹ These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. ¹² So, if you think you are standing firm, be careful that you don't fall! ¹³ No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.

10:11 These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come.

Paul mentions again that these punitive actions taken by God were to serve as examples for Christian believers. In fact, Paul continues, these were recorded in Scripture to provide warnings for Corinthian saints. While Scripture clearly has a manifold purpose for the people of God, one of those purposes is to contain warnings so that God's people do not continue to make the same mistakes that their spiritual ancestors made at an earlier time (2 Tim 3:16-17). The term "warnings" (nouqesiva, nouthesia and cognates) was a favorite of Paul's. In fact Paul saw warning as a very important part of his apostolic ministry and the ministry that believers had with one another. (See use of this Greek term in Rom 15:14; 1 Cor 4:14; Col 1:28; 3:16; 1 Thess 5:12, 14; 2 Thess 3:15; and Titus 3:10). Paul ends this verse with a very important reference of eschatological significance to his readership. The apostle's phrase "ends of the ages" (translated by the NIV as "the fulfillment of the ages") clearly reflects his eschatological perspective. When Paul uses the term "ages" he is reflecting the Jewish apocalyptic notion of this age and of the coming age (cf. Eph 1:21; 2:7). The apostle has already used the phrase "this age" in 1 Cor 1:20; 2:6, 8; 3:18 in a pejorative sense. Because of Christ's resurrection and current reign at the right hand of God, Paul affirms that Christians live in the final period of human history, a period whose boundaries are set by the resurrection and ascension of Christ at one end and by Christ's second coming at the other end. Since all of God's prior dealings with mankind, both through his general revelation as well as his revelation through his elect people, pointed toward the age characterized by the reign of Christ, Paul affirms all prior Scriptures have as their ultimate goal instruction and teaching for those who live in the era of the Messiah. This is why Paul so naturally embraces the concept that everything which occurred in past generations and everything recorded in sacred Scripture is meaningful for God's people who live in the last days of God's dispensation.

10:12 So, if you think you are standing firm, be careful that you don't fall!

Because of the surrounding contextual injunctions against idolatry as well as Paul's threats to the Corinthians about possible destruction by God, there is little doubt what Paul intends to communicate here. This verse is written to persuade idolatrous Corinthian believers that they can have too much confidence about their security with God. Within the rhetorical context of 1 Cor 10 Paul's reference to standing firm refers to a misplaced confidence that certain believers have that they can continue to participate in immorality and idolatry and never be punished by God.

Even though these saints at Corinth had been baptized, had partaken of the Lord's Supper and had a relationship with Christ, none of these insulated them from the need to be told "be careful that you don't fall." John Calvin's interpretation which says that Paul does not want them to "be afraid that there is doubt about their salvation" can only be maintained by removing this verse from its clear exegetical setting which is characterized by threats of destruction from God because of idolatry, immorality, the testing of God, and open rebellion.

The Christian's assurance of blamelessness based upon the work of God in Christ (1:7-9) was not meant to negate or undermine the teaching found in ch. 10. In fact, as Paul will point out in v. 13, his acknowledgment of the possibility of destruction from God is not predicated on the issue of the faithfulness of God.

10:13 No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.

In light of the possibility of falling and being destroyed by God, Paul wants to remind the Corinthians that they cannot justifiably excuse themselves from bearing responsibility in their own sinful behavior. In the Greco-Roman world temptations of immorality, idolatry, etc. were commonplace. This means that the Corinthians cannot excuse themselves on the basis of special pleading regarding their unique circumstances in their temptations.

Next the apostle affirms the faithfulness of God, though it is not a faithfulness which will preclude the possibility of the Corinthians sinning and falling. Rather the faithfulness of God is manifested in the fact that he will support them spiritually and prevent them from being overwhelmed by an unbearable temptation. Kistemaker rightly noted in this regard "God's faithfulness to his people is perfect, even though man's faithfulness to him is imperfect. Scripture proves that not God but man is a covenant breaker." Since the faithfulness of God is likewise a doctrinal affirmation of the Old Testament, there is no way that Paul would have assumed the affirmation of the faithfulness of God would excuse God's covenant people from owning moral responsibility.

Nor would the faithfulness of God, as the previous Old Testament illustrations demonstrate, preclude God's severe punishment of his covenant people. Having spoken a word about the character of God ("God is faithful") and a word about the action of God ("he will not let you be tempted"), Paul now shifts to the second person plural and tells the Corinthians about their responsibilities. He instructs them with the words, "you can bear," thereby jerking them out of any misconceived notions of passivity on the part of a believer in moral choices. Paul next affirms that as temptations occur in the context of temptations to immorality and idolatry, God will provide an exit. As the concluding phrase of v. 13 makes evident, though, the way out which God provides is that the believer endures the temptation. C.K. Barrett's analysis of these concluding thoughts and their connection to the following unit of thought in chapter 10 are quite helpful. The Christian

. . . must resist, and he must not put his trust in false securities; this would be to court and insure disaster. The way out is for those who seek it, not for those who (like the Corinthians) are, where idolatry is concerned, looking for the way in. The connection with the next paragraph makes this clear.

D. IDOL FEASTS AND THE LORD'S SUPPER (10:14-22)

1. The Lord's Supper a Participation (10:14-17)

¹⁴ Therefore, my dear friends, flee from idolatry. ¹⁵ I speak to sensible people; judge for yourselves what I say. ¹⁶ Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? ¹⁷ Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.

10:14 Therefore, my dear friends, flee from idolatry.

Because of the occurrence of the word "therefore," (diovper, dioper ) commentators have rightly noted that this is Paul's interpretation of how Christians can endure the temptation. They are, namely, to flee from idolatry. When the Corinthian believer is faced with entrapment in idolatrous or immoral activities, Paul does not expect the believer to wait for some deus ex machina to snatch the believer from the jaws of sin. Because of the profound and disastrous results of a saint's participation in idolatry, Paul can think of no better imperative than the word "flee."

10:15 I speak to sensible people; judge for yourselves what I say.

Since the apostle has no way to coerce cooperation and obedience from the readers at Corinth, he asks them to consider for themselves the nature of their present behavior. He hopes to win them over by persuasion, part of which includes their own self-evaluation. While it is true that Paul's letters are filled with imperatives, it would be much more accurate to portray his letters as attempts at persuasion rather than attempts at coercion. It is this very awareness that has led so many scholars to appreciate the rhetorical quality of Paul's correspondence.

10:16 Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?

Keeping in mind that the eating and drinking of sacrificial food is at the heart of Paul's discussion in 8:1-11:1, it is no surprise that Paul brings up the issue of the eating and drinking of the Lord's Supper in 10:16ff. While Paul will spend more time on the issue of the Lord's Supper in 11:17-34, and there treat it in a totally different context, here he uses the issue of the Lord's Supper to help the Corinthians judge for themselves whether their participation in idolatry is proper.

The reference to "cup of thanksgiving" in 10:16 is a reference to the drinking of the wine as a part of the Lord's Supper. As Paul explains that act in this verse, he goes beyond the notion of memorial (i.e., "do this in memory of me"). In this setting he wishes to emphasize the fact that the drinking of the cup is a participation (koinwniva, koinônia) in the blood of Christ. Christian history is replete with various theories and explanations of Paul's idea here. Witherington's analysis of this is worthy of consideration. He states, "apparently Paul believes that there is more than mere symbols involved in the Lord's Supper. There seems to be some sort of real spiritual communion with Christ, or one might say, an appropriation of the benefits of his death - forgiveness, cleansing, and the like." Most commentators rightly point to the rich Jewish heritage of the "cup of blessing" and Fee, in particular, points out the fact that the NIV translation "cup of thanksgiving" rather than "cup of blessing" has sometimes "caused interpreters to miss the rich Jewish background of this language."

Even though the sequence of partaking of the Lord's Supper according to 1 Cor 11 is bread followed by cup, in 1 Cor 10 Paul discusses these in reverse order. He next introduces the bread and comments that as Christians eat this bread they participate in the body of Christ. According to 11:24 the apostle Paul obviously knew that the bread of the Lord's Supper corresponded to Christ's broken body. Nevertheless, since the term "body" (sw'ma, sôma) can also refer to the body of Christians, we need to be open to that meaning in Paul's statement also.

10:17 Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.

It is in this verse that we find Paul referring to the corporate group of believers with the term "body." The loaf that Paul refers to here surely is the loaf which is broken at the celebration of the Lord's Supper, and not just the common breaking of bread which would characterize regular meals. While early Christians often experienced fellowship with one another at regular mealtimes, the context of Paul's argument here would not be nearly as forceful if he had in mind only a regular meal. In order to argue successfully against Christian participation in religious meals in idolatrous situations, it is necessary for Paul to refer to the Christian meal in which one participates in a special way in communion with the Lord. That the participation in this blood of Christ and body of Christ was a church-wide experience is evident in Paul's use of the word "all" in this verse.

2. The Lord's Table and the Table of Demons (10:18-22)

¹⁸ Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? ¹⁹ Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything? ²⁰ No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. ²¹ You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons. ²² Are we trying to arouse the Lord's jealousy? Are we stronger than he?

10:18 Consider the people of Israel: Do not those who eat the sacrifices participate in the altar?

Paul reverts again to scriptural examples to undergird the point at hand. The spiritual reality of which Paul is needing to convince the Corinthians is the fact that eating sacrificial meals in a pagan cultic context has profound spiritual implications for the act of idolatry. The verbal link between Paul's affirmation in 10:18 and the preceding arguments in 10:15-17 is the Greek word koinwnoiv (koinônoi) and its cognates, which are translated in the NIV by the words "participation" and "participate." This is Paul's way of proving to the readership that there is an essential connection, attested by scriptural practice, between eating sacrificial food and solidarity with the religion and the deity to whom the food had been offered.

10:19 Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything?

At this point it is necessary for Paul to anticipate and refute possible objections from those Corinthian believers who are unpersuaded by his logic and reasoning. One of the counter arguments that could be made by a Corinthian idolater in the church is to say that Paul's argument falls apart because it assumes the existence of the deity associated with the altar. Therefore Paul raises the question of whether or not his own statement assumes the existence of these pagan deities. If Paul's argument does assume the existence of these pagan deities, then he has just lost his argument against these antagonists, and, in fact, contradicted the monotheistic affirmations which he made in 8:4-6.

Fee makes the observation that the NIV phrase "sacrifice offered to an idol" is incongruous with the flow of Paul's argument since this is the term which was translated in 8:1 as "food sacrificed to idols."

10:20 No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.

Paul answers with an emphatic "no" to the suggestion that his argumentation requires a belief in the existence of the gods of Greece and Rome. Nevertheless, he argues in this verse that there are malevolent spiritual forces associated with pagan altars even though they could not correctly be identified as the gods and goddesses of Greece and Rome. By this strategic argument Paul is able to continue to affirm Christian monotheism while at the same time advocating a spiritual frame of reference that can justify his imperative to the Corinthians to flee from idolatry (1 Cor 10:14).

Paul then claims that when pagans worship their ostensible gods and goddesses they are in fact offering sacrifice to demons. Continuing to use his theme word koinônoi, Paul teaches that participation in pagan idolatry is in fact participation in demons. Accordingly, the apostle is accusing these Christians who have been assimilated to their religious environment, or perhaps never completely left it, of worshiping demons. As Everett Ferguson makes clear in his important work on demonology in antiquity, Jews, Christians and pagans in the first century all believed in the existence of these malevolent spiritual beings.

10:21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons.

In dogmatic tones and exclusivistic language, Paul makes clear that his gospel does not allow the kind of religious pluralism being practiced by those believers whom he is addressing in this section. The notion of religious exclusivism reflected in Paul's terse words here have their roots deep in the soil of Old Testament monotheism and covenant jealousy expressed in the Ten Commandments and other important Old Testament texts. In all probability some of these neophyte believers in Paul's churches at Corinth found this kind of religious exclusivism a difficult pill to swallow. They lived in a large metropolitan area in which one could find scores of temples, shrines, and altars to pagan deities, and there would not have been a single part of their education and upbringing that would have told them they could not worship all of these pagan gods and goddesses at the same time. Sounding much like one of the prophets of the Old Testament, the apostle Paul would not tolerate the kind of religious syncretism and pluralism manifested by believers who wish to participate in idolatrous feasts. For the apostle, loyalty to the Lord and loyalty to demons are mutually exclusive.

10:22 Are we trying to arouse the Lord's jealousy? Are we stronger than he?

It is precisely because Paul knows of the terrible consequences that can fall upon the people of God when they apostasize into immorality and idolatry that he raises the issue of the Lord's jealousy in this verse. The apostle is obviously drawing upon an Old Testament theme that arises from the character of Yahweh. As Fee rightly points out, "the term 'jealousy' is a reflection of the Old Testament motif of God's self-revelation (Exod 20:5), related to his holiness and power, in which he used to be understood as so absolutely without equal that he will brook no rivals to his devotion."

Because of the punitive character of God's actions described in the Old Testament Scriptures which Paul has drawn upon in his argument from 10:1-22, the apostle finishes this unit of thought with a rhetorical question. Do the Corinthians really believe that they are stronger than God? If they answer yes, then Paul would say they are fools. If they answer no, then they should consider the consequences of their idolatrous and immoral behavior. As Calvin noted on this verse, "anyone who fights with God is voluntarily inviting his own ruin, nothing less. Therefore, if we are afraid of having God for an enemy, we should have a greater fear of trying to make excuses for flagrant sins, i.e., anything that is in conflict with his Word. We should also shudder at the thought of calling in question things which he has told us."

3. The Christian's Freedom (10:23-11:1)

²³"Everything is permissible" - but not everything is beneficial. "Everything is permissible" - but not everything is constructive. ²⁴ Nobody should seek his own good, but the good of others.

²⁵ Eat anything sold in the meat market without raising questions of conscience, ²⁶ for, "The earth is the Lord's, and everything in it." ^a

²⁷ If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. ²⁸ But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for conscience' sake ^b - ²⁹ the other man's conscience, I mean, not yours. For why should my freedom be judged by another's conscience? ³⁰ If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?

³¹ So whether you eat or drink or whatever you do, do it all for the glory of God. ³² Do not cause anyone to stumble, whether Jews, Greeks or the church of God - ³³ even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved. ¹ Follow my example, as I follow the example of Christ.

^a 26 Psalm 24:1 ^b 28 Some manuscripts conscience' sake, for "the earth is the Lord's and everything in it"

10:23 "Everything is permissible" - but not everything is beneficial. "Everything is permissible" - but not everything is constructive.

In the unit of thought stretching from 10:23-11:1 the apostle introduces the last scenario under which he will analyze the matter of eating food offered to idols. Given the use of quotation marks at 10:23 in the NIV, one sees Paul giving rejoinders to slogans of freedom and liberty coming from believers in Corinth. The twofold repetition of the slogan "everything is permissible" (pavnta e[xestin, panta exestin ) is therefore understood to be the slogan for the philosophy of those who are unconcerned about the consequences of their freedom in the matter of eating food offered to idols. In a response that has some similarities to the contrast between knowledge and love in 8:1ff, Paul here teaches that permission is not the final and sole criterion when determining whether an action is right or wrong. While one certainly needs to ask the question regarding permissibility in ethical matters, Paul emphasizes that one must also ask the question about whether actions are beneficial. Paul's second rejoinder in this verse "but not everything is constructive" has strong verbal parallels to Paul's wording in 8:1. The Greek verb (oijkodomevw, oikodomeô) translated "is constructive" in 10:23 was more accurately translated at 8:1 as "builds up."

10:24 Nobody should seek his own good, but the good of others.

Pauline interpersonal ethics rely heavily on the notion of service to others and loving one's neighbor as oneself (on this point see notes at 1 Cor 14).

10:25 Eat anything sold in the meat market without raising questions of conscience,

Even if a believer never enters a pagan temple and never participates in a religious sacrificial service to an idol, Paul knows that the believer must still deal with the issue of eating food that had been sold in meat markets which received their meat from idolatrous sacrifices. This fact is well established in classical literature. An amazingly high percentage of meat available in the public market made its way there after having been part of an animal sacrifice in honor of a particular Greek or Roman deity. Paul has no problem with the believer eating food that had been offered to a deity as long as the Christian did not participate in the sacrificial act itself. The fact that Paul has an indifferent attitude toward this kind of food is made evident by the fact that he refers to the issue of conscience in 10:25.

10:26 for, "The earth is the Lord's, and everything in it."

The radical monotheism expressed in Ps 24:1 and quoted by Paul here frees the believer from concerns about idolatrous contamination of the food he eats. As long as the believer is not involved in overt worship of an idol, Paul is able to cut the cord between the idolatrous contamination of the meat in a temple sacrifice and its adverse impact upon believers. Since the gods and goddesses of Greece and Rome do not exist, and since everything in the earth belongs to Yahweh, the believer in the Roman colony of Corinth is freed to participate without fear in the consumption of this food.

10:27 If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience.

While it is clear in this verse that the invitation to dine comes from an unbeliever, Paul does not explicitly say where the meal will take place. Nevertheless, since this scenario assumes that the believer would not necessarily know the origin of the food, it seems unlikely that the unbeliever is inviting the believer to dine at a pagan temple. For in the temple context the believer would rightly assume that the food had been offered to the deity of the temple in which they were eating. Paul does not specify the particular occasion for this meal. Based upon the ancient evidence available to us, one could speculate about any number of possible occasions for a believer to be invited to dine with unbelievers. If the believer wants to go, Paul says, he may with a clear conscience eat what is put before him. Based upon the implications of the radical monotheism of 10:26, Paul says in 10:27 that the Christian is under no obligation to inquire about the nature of the food and its contact with temple ceremonies.

10:28 But if anyone says to you, "This has been offered in sacrifice," then do not eat it, both for the sake of the man who told you and for conscience' sake -

Paul's depiction of this scene becomes less clear now with his use of the term "anyone." In particular, scholars have debated about who this anyone is. Fee has summarized the options under the following categories. This anyone could be either the host who extended the invitation, or a pagan fellow guest at the same meal, or third, a fellow believer. The line of reasoning and historical arguments used to defend any one of these three possibilities are usually extremely intricate, and none of them are problem free. There are cogent arguments, however, that the anyone of 10:28 is a pagan.

The support for this is philological and is based upon the Greek term which is rendered in the NIV as "has been offered in sacrifice." The term that Paul uses is iJerovquton ( hierothyton ) and is the term a pagan would use to describe this food. This is a completely different term from that which Paul has been using throughout this section which reflects his Christian convictions and refers to idol food. The term that Paul has been using throughout this section is eijdwlovquton (eidôlothyton) and is a pejorative term reflecting his Christian convictions that his food is not sacred food, but rather food that has been offered to an idol. The term "idol" is of course itself a negative term reflecting a Christian conviction and not the convictions of a pagan who believed in these deities.

Once the believer then has learned from the pagan at the meal that this food had been offered to a deity, Paul says that the believer should not consume the food. Equally perplexing is Paul's reasoning when he says that the food should not be eaten both for the sake of the man who told you and for conscience' sake. If the person who told you was a pagan, in what way is Paul concerned about this person, and furthermore, what does conscience have to do with this onlooking nonbeliever? It seems to be the case, if Witherington's analysis is correct, that Paul is in fact concerned about the conscience of the pagan who has pointed out to the believer that it is idol meat. "In short, it would be a poor witness," as Witherington argues, "because the host was trying to be sensitive to the Christian's religious persuasion and perhaps assume that Christian's adherence to some derivative sort of Judaism, would like Jews, not partake of such food. . . . So Paul says to abstain for the pagan's sake so as to uphold a good image of moral consistency in the pagan's eye."

10:29 the other man's conscience, I mean, not yours. For why should my freedom be judged by another's conscience?

Paul reiterates the fact that it is the conscience of another that he is concerned about. Paul may well have anticipated the fact that those at Corinth whom he is attempting to instruct would have claimed that their conscience was clear. If so, one can then see Paul's need to reemphasize that it is the conscience of another that concerns him. While we often think of the offended conscience as belonging to a fellow believer, 10:32ff makes it clear that Paul is concerned about the conscience both of the Christian and the non-Christian. Paul's use of the catchword "my freedom" in 10:29 alerts us to the fact that he is having to persuade fellow saints who are not accustomed to having their freedoms curtailed by the thoughts and opinions of others. The issue of the curtailment of personal freedoms picks up on Paul's treatment of this issue throughout ch. 9.

10:30 If I take part in the meal with thankfulness, why am I denounced because of something I thank God for?

This verse indicates that Paul understands how those whom he is attempting to persuade would respond to his counsel in this section. The occurrence of the two words "thankfulness" and "thank" in this verse points to a situation where believers (who were not so concerned about the good of others; 10:24) would have elevated their own thankful attitude as the sole criterion for whether it was right to eat or not. Once again the apostle is driving his readership to see the point that the sole criterion is not what pleases or satisfies self. Rather the believer must be concerned about how his actions impact others.

10:31 So whether you eat or drink or whatever you do, do it all for the glory of God.

At this point Paul leaves the prior style of giving specific stipulations and moves on to concluding comments where he gives general principles. The point is that the believer's behavior must be guided by a concern for a transcendent perspective. Unlike the Judaism contemporary with the Apostle Paul and many of the pagan religions of that period, early Christianity as conceived by Paul promulgated no dietary legislation. Accordingly, this correlation of 10:31 between the honor of God and the consumption of food and beverage should not be seen as reflecting first century Christian dietary codes. Rather, for Paul there is no area of life, even mundane meal considerations like those spelled out in 10:23-30, which should not be regulated by a concern for the glory of God.

10:32 Do not cause anyone to stumble, whether Jews, Greeks or the church of God -

Paul's concern about causing anyone to stumble is related to three possible groups of people: Jews, Greeks, or the church of God. In light of the inclusion of the phrase church of God, it seems most natural to understand the term Jews and Greeks to refer to those individuals who are not in the church of God. Since the issue of ethnicity is almost non-existent in Corinthians, as opposed to a book like Romans or Galatians, the two terms Jews and Greeks is a euphemistic way of referring to those who are unsaved.

10:33 even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved.

A proper interpretation of this verse requires that one perceives the rhetorical exaggeration involved in Paul's claim. Even a cursory knowledge of Paul's life and letters demonstrates that he made many choices which were not an attempt to please everybody in every way (see notes on 9:19-22). The Greek term suvmforon ( symphoron , translated here as "good") is a cognate of the word rendered "is beneficial" in 10:23. Accordingly, Paul begins and ends this section with his thoughts focused on the centrality in Christian ethics of the conviction that in matters of indifference the believer should be focused on the needs of others rather than himself. Paul's inexorable commitment to the good of others manifested in 1 Cor 8 and 1 Cor 10:23-11:1 is based ultimately on his concern about the salvation of others. Paul's use of a purpose clause (i{na [ hina ] + subjunctive) highlights this correlation between his practical ethical advice and his concern for others' relationship to the Lord. (See notes on a similar theme at 9:22.) The apostle realizes that his counsel that one should abdicate his own rights and preferences in deference to the salvation of others finds its genesis in the life and teaching of Jesus himself.

11:1 Follow my example, as I follow the example of Christ.

The chapter division at 1 Cor 11:1 is somewhat unfortunate since it gives the impression that 11:1 began the new section of 11:1-17. It has been universally acknowledged for centuries that the next unit of thought is found in 11:2-17. Calvin, for example, noted, "This shows us how badly the chapters have been divided, because this sentence [11:1] has been separated from the preceding sentences, to which it belongs by right, and joined to those which follow, to which it is quite irrelevant."

This is the second time that Paul has explicitly urged the Corinthians to imitate his own example (cf. 4:16). This is a fitting way for Paul to conclude the three chapter section, 8-10, wherein we have seen him implicitly urge others to follow his own example in Christian ethics. By correlating his own life and example with that of the example of Christ, Paul is overtly anchoring his moral admonition here in the life and the teaching of Jesus of Nazareth. As Robertson and Plummer noted in this regard, "It is seldom that Saint Paul notes any of the details of our Lord's life on earth, and it is therefore unlikely that he is thinking of anything but the subject at hand - sacrificing one's own rights and pleasures for the good of others. Nevertheless, the knowledge which Saint Paul displays of details is sufficient to suggest that he knew a great deal more than he mentions."

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 10:1

[In chapter 8 Paul had answered the question of the Corinthians concerning idolatrous meat. In chapter 9 he answered their inquiries concerning his apostleship, and closed with a description of the self-denial which he exercised in order to secure his crown, and a statement that despite all his efforts there was a possibility of his becoming a castaway. Now, the necessity for self-control and the danger of apostasy were the two principal ideas involved in the discussion of eating idolatrous meat, and so the apostle's mind swings back to that subject, and he again treats of it, illustrating it by analogies drawn from the history of Israel.] For I would not, brethren, have you ignorant [see comment on 1Th 4:13], that our fathers were all under the cloud, and all passed through the sea ; an everlasting possession.

McGarvey: 1Co 10:2

and were all baptized unto Moses in the cloud and in the sea [Paul speaks of the fathers of the Jewish race as "our fathers," though addressing Gentiles. The patriarchs of Israel were the spiritual fathers of Gentile Christians (Gal 3:7-8 ; Gal 3:29). Moreover, the patriarchal and Mosaic dispensations were preparatory to Christianity, and so, in a certain sense, fathered it. The passage through the Red Sea by the Israelites was in many ways analogous to Christian baptism. 1. It stood at the beginning of a journey undertaken by a divine call, and which led from a life and kingdom of bondage to a land of promise, which should be a land of liberty and an everlasting possession. 2. Baptism is a burial (Rom 6:4). With a wall of water on each side and a cloud over them, the Israelites were buried from the sight of the Egyptians, or any others who stood upon the shores of the sea. Relying on the statement at Exo 14:19-21 that the cloud was between the Egyptians and the Israelites, and hence behind the Israelites part of the night, zealous paidobaptists have argued that at no part of the night were the Israelites under the cloud, their purpose being to avoid the idea of a burial. But in their zeal they have contradicted Paul, who says "under the cloud," "in the cloud," and who elsewhere speaks of baptism as a burial. Paul's language here implies that the children of Israel were between the walls of water while the cloud was still in front of them, and so they were under it and in it as it passed to their rear. and were all baptized unto Moses in the cloud and in the sea [Paul speaks of the fathers of the Jewish race as "our fathers," though addressing Gentiles. The patriarchs of Israel were the spiritual fathers of Gentile Christians (Gal. 3:7, 8, 29). Moreover, the patriarchal and Mosaic dispensations were preparatory to Christianity, and so, in a certain sense, fathered it. The passage through the Red Sea by the Israelites was in many ways analogous to Christian baptism. 1. It stood at the beginning of a journey undertaken by a divine call, and which led from a life and kingdom of bondage to a land of promise, which should be a land of liberty and an everlasting possession. 2. Baptism is a burial (Rom. 6:4). With a wall of water on each side and a cloud over them, the Israelites were buried from the sight of the Egyptians, or any others who stood upon the shores of the sea. Relying on the statement at Ex. 14:19-21 that the cloud was between the Egyptians and [97] the Israelites, and hence behind the Israelites part of the night, zealous paidobaptists have argued that at no part of the night were the Israelites under the cloud, their purpose being to avoid the idea of a burial. But in their zeal they have contradicted Paul, who says "under the cloud," "in the cloud," and who elsewhere speaks of baptism as a burial. Paul's language here implies that the children of Israel were between the walls of water while the cloud was still in front of them, and so they were under it and in it as it passed to their rear. 3. Baptism is a resurrection (Rom 6:5). "The two phrases, 'were under the cloud,' and 'passed through the sea,' seem to prefigure the double process of submersion and emersion in baptism" (Canon Cook). The baptism of the Red Sea was to Israel a death to Egypt, and a birth to a new covenant. 4. Baptism is the final seal of discipleship (Mat 28:19 ; Gal 3:27 ; 1Co 1:13). The passage of the Red Sea led Israel to fully accept Moses as their master and leader under God -- Gen 14:31];

McGarvey: 1Co 10:3

and did all eat the same spiritual food ;

McGarvey: 1Co 10:4

and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ . [As Israel had an experience answering to baptism, so it also enjoyed privileges similar to the two parts of the Lord's Supper; viz.: the manna (Exo 16:13-22), which lasted throughout the wilderness journey (Jos 5:12), and which answered to the loaf; and water from the rock, which was given at least twice (Exo 17:5-7 ; Num 20:7-13), and which answered to the wine. Some think that the manna and the water are called spiritual because they had a spiritual origin, being produced of God directly, and not by the ordinary means of nature; and others think that they are thus described because they were typical of Christ. But neither of these views is suited to the context, for Paul is here speaking of benefits enjoyed by the children of Israel which ministered to their spiritual strength, and which should have kept them from falling. But miraculous food is, of itself, no more strengthening to the spirit than ordinary food (Joh 6:26-27 ; Joh 6:49); and a type confers no benefit upon those who do not understand it and are not conscious of it. The true idea is that the manna and the water were so miraculously and providentially supplied that the people could scarcely fail to see the presence and the goodness of God in them, and hence they were spiritual food and drink to the people because they would waken such thoughts, thanksgivings and aspirations as would give spiritual strength. Paul does not assert that the literal rock or the literal water followed the children of Israel on their journey, and hence there is no occasion for saying, as do Alford and others, that Paul even referred to, much less accepted, Jewish fables and traditions to that effect. The fact that water was twice supplied by Christ at different periods would be sufficient to suggest his continual presence (Exo 33:14), and thus continually revive their thirsty souls. The Catholics assert that there are seven sacraments, but Paul knew only two ordinances. "The whole passage," says Alford, "is a standing testimony, incidentally, but most providentially, given by the great apostle to the importance of the Christian sacraments, as necessary to membership of Christ, and not mere signs or remembrances: and an inspired protest against those who, whether as individuals or sects, would lower their dignity, or deny their necessity." But Paul also guards against that other extreme which trusts to mere ordinances for salvation.]

McGarvey: 1Co 10:5

Howbeit with most of them God was not well pleased: for they were overthrown [literally, strewn in heaps] in the wilderness . [In 1Co 10:24 of the preceding chapter Paul enforces the lesson of self-control by showing that though all run, yet but one receives the prize. This law, which the Greeks applied to a mere handful of racers, was applied of God with like rigor and stringency to the millions of Israel, a fact which Paul emphasizes by the repeated use of the word "all." Though all were under the cloud and all passed through the sea and all were baptized and all ate and drank of spiritual provision, yet only two, Caleb and Joshua, entered the promised land (Deu 1:34-38 ; Num 26:64-65). What was true of racers and true of Israel may also be true of Christians if they fail to exercise self-control.]

McGarvey: 1Co 10:6

Now these things were our examples, to the intent we should not lust after evil things, as they also lusted . [Having shown that the Israelites lost their inheritance despite the fact that they were prepared, sustained and strengthened by the same Christ and practically the same ordinances enjoyed by the Christian, Paul proceeds to show their perfectness as examples to the Corinthians in that they fell by the five sins, viz.: lust, idolatry, fornication, tempting Christ, murmuring, which were the besetting sins of the Corinthians -- and of all succeeding generations. In the case of Israel the punishment was directly and visibly connected with the sin, that their history might be used to instruct future generations; for in this life punishment is not, as a rule, summarily and immediately meted out to sinners. In fact, if we judge by appearances only, we might sometimes even think that God rewarded crime and set a premium on sin. The Scripture records show that such appearances are deceptive, and that God's punishments are sure, though they may be long delayed. Israel lusted for what God withheld and murmured at what he provided (Num 11:4, 33-34). As Israel looked back with regret on the flesh and the fish, the cucumbers, melons, leeks, onions and garlic which they had left behind in Egypt, so the Corinthians were disposed to go back into the old life and heap up to themselves philosophical teachers, attend idolatrous feasts, etc.]

McGarvey: 1Co 10:7

Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play . [Israel worshipped the golden calf, Moloch, Remphan, Baal-peor, etc. The "playing" which Paul refers to (Exo 32:3-6 ; Exo 32:19 ; Exo 32:25) was familiar to the Corinthians, who had indulged in such licentious sportfulness in the worship of Bacchus and Venus. Dancing was the common accompaniment of idolatry (Horace 2:12-19). Eating at the feast of idols was the very privilege for which the Corinthians were contending.]

McGarvey: 1Co 10:8

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand . [Num 25:1-9 . While Paul gives the number as twenty-three thousand, Moses gives it as twenty-four. Alford and Kling think the discrepancy is due to a failure in Paul's memory, but why should the Spirit of God let him thus forget? Grotius says that a thousand were slain by Phinehas and his followers, and the rest were destroyed by the plague. Kitto varies this a little by saying that Paul gives the number that fell on one day, as his words show, while Moses gives the full number that perished on both days. But Bengel's solution is a sufficient one. The Hebrews habitually dealt in round numbers, so that a number between twenty-three and twenty-four thousand could be correctly stated by either figure. Moses gave the maximum and Paul the minimum. The sin mentioned was not only an ordinary accompaniment of idolatry, but often a consecrated part of it, as in the rites of Baal-peor among the Moabites and those of Venus among the Corinthians. Sins are gregarious.]

McGarvey: 1Co 10:9

Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents . [Num 21:4-6 . Compare Joh 3:14-15 . To "tempt" here means to try beyond all patience or endurance. Israel tempted God in the case referred to, by its spirit of unbelieving discontent. Compare also Exo 17:2-7 ; Num 14:22 . As Israel became discontented under the hardships of the wilderness, so the Corinthians were liable to a like discontent because of the severe persecutions brought upon them by ungodly men. Chrysostom, Theodoret and Oecuminius think that Paul warns the Corinthians against tempting God by asking for signs. But this was not the besetting sin of the Greeks (1Co 1:22), nor is there any evidence that the Christians at Corinth were at all addicted to this sin. Besides, it is at variance with the analogy which Paul has cited. As a matter of fact, men tempt God by putting his fidelity, patience or power to unnecessary tests -- Mat 4:7 ; Act 5:9 ; Heb 3:9]

McGarvey: 1Co 10:10

Neither murmur ye, as some of them murmured, and perished by the destroyer . [Num 14:2 ; Num 14:29 ; Num 16:41-49 . The Israelites murmured against God by rebelling against and rejecting his servants; and the Corinthians were at this time murmuring against Paul, the servant of Christ. They were also liable to complain of their separation from the pagan world, just as many to-day speak resentfully when the pulpit proclaims those Christian principles which are restrictive of worldly excesses. The angel of death is called the destroyer (Exo 12:23 ; 2Sa 24:16). The Jews commonly called this angel Sammael. The "all" of grace and privilege, found in 1Co 10:1-4 ; stands in sad contrast to the "some of them" of deflection and apostasy found in 1Co 10:7-10 . God showed mercy to all, but some disobeyed in one way and some in another until almost all had proved unworthy of his mercy.]

McGarvey: 1Co 10:11

Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come . [The facts of the past become examples for the present, because God rules by unchanging principles (Rom 15:4). The Christian dispensation is called "the ends of the ages" because it is the last and final dispensation (1Jo 2:18 ; Heb 9:26 ; Mat 13:38-39 ; 1Pe 4:7). The Christian is the heir of all the past, but none shall inherit after him.]

McGarvey: 1Co 10:12

Wherefore let him that thinketh he standeth take heed lest he fall . [The weaknesses of saints in former days, notwithstanding their privileges, should warn us of our own frailty lest we presume to dally with temptation, and so fall. This verse is a stumbling-block to those who hold the doctrine "once in grace, always in grace." Whedon aptly says of the Israelites: "If they never truly stood, they never fell; and if they fell, they once stood. If their fault and ruin was in actually falling, then their salvation would have been in actually standing -- standing just as they were." Their history does not show the mere possibility of apostasy, but demonstrates its actual reality, and the sad prevalence of it. But the apostle, well aware that so weighty and forceful an argument would breed a spirit of hopelessness and despair in the breasts of the Corinthians, now sets himself to show that the temptations so fatal to Israel need not prove similarly disastrous to them if they were not presumptuous, but looked to God to aid them in escaping such temptations.]

McGarvey: 1Co 10:13

There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it . [The temptations which befell the Corinthians were such as men had resisted and could resist. The temptations which had overcome some of the Israelites had been resisted by others of their number. The faithfulness of God who called them would give them strength for the journey which he required of them (2Pe 2:9 ; 2Th 3:3 ; 1Th 5:23-24). God shows his faithfulness by providing an opportunity of escape, and we must show our faithfulness by seizing the opportunity when it presents itself. As temptations vary, so the means of escape also vary. God permits temptation for our strengthening, not for our destruction.]

McGarvey: 1Co 10:14

Wherefore, my beloved, flee from idolatry .

McGarvey: 1Co 10:15

I speak as to wise men; judge ye what I say . [As idolatry had proved the mother of sins in Israel, so had it also in Corinth. Paul, therefore, in exhorting his readers to flee from it, appeals to their own past experience. They were wise men in this respect, and could, out of an abundant personal knowledge, judge as to the wisdom of his counsel when he thus told them to shun all that pertained to it. Idolatry was so interwoven with lust, drunkenness, reveling, etc., that it practically included them, and it was not to be dallied with. If we go to the verge of what is allowable, we make it easy for Satan to draw us over the line into what is sinful.]

McGarvey: 1Co 10:16

The cup of blessing which we bless [Not the cup which brings blessing (though it does that), but the cup over which blessing is spoken, the cup consecrated by benediction. Wine becomes a symbol of the blood of Christ by such a consecration, and even ordinary food is sanctified by prayer (1Ti 4:4-5 . Compare Mat 26:26 ; Luk 9:16). But the plural "we" used in this paragraph shows that the blessing and breaking were not the acts of the minister exercising priestly functions, but were the acts of the whole congregation through the minister as their representative. Sacerdotal consecration of the elements is not found here nor anywhere else in the New Testament], is it not a communion of [a participation in or common ownership of] the blood of Christ? The bread which we break, is it not a communion of the body of Christ? [See Joh 6:41-59]

McGarvey: 1Co 10:17

seeing that we, who are many, are one bread, one body: for we all partake of the one bread . [Paul here points out the nature of the Lord's Supper, showing how it unites us with each other and with the Lord. We all partake of the loaf and thereby become qualitatively, as it were, a part of it, as it of us; and even thus we all become members of Christ's one body which it represents and Christ becomes part of us. Such is the unity of the church: Paul had no conception of a divided church. Though there may be more than one loaf at the communion, yet the bread is one in substance, and is one emblem.]

McGarvey: 1Co 10:18

Behold Israel after the flesh: have not they that eat the sacrifices communion with the altar? [In Paul's eyes the church was the true Israel, and the Jews were Israel after the flesh. Part of the Jewish sacrifice was eaten by the worshiper as an act of worship (Deu 12:18), and part was consumed upon the altar as a sacrifice to God; that is, as God's part. Thus the worshiper had communion with the altar, or, more accurately speaking, with God, who owned the altar; a portion of the meat of sacrifice entering his body and becoming part of him, and a portion of it typically entering and becoming part of the Lord. Having thus given two instances showing that sacrificial feasts establish a relationship between the worshiper and the object worshipped, Paul proceeds to make his application of them to idol feasts, and begins by anticipating an objection which the quick-witted Corinthians, seeing the drift of his argument, would begin at once to urge.]

McGarvey: 1Co 10:19

What say I then? that a thing sacrificed to idols is anything, or that an idol is anything? ["But, Paul," say the Corinthians, "your reasoning can not apply to feasts or sacrificial meat offered to idols; for you have already admitted (1Co 8:4) that an idol is a nonentity. By sacrifice a man may establish a communal relationship with God, for God is; but he can establish no such relationship with an idol, for an idol is not-it has no existence." The understanding of the Corinthians with regard to idols was true, but it was not the whole truth, for there was some reality back of the idol.]

McGarvey: 1Co 10:20

But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons . [It was true that the idol was nothing, but it represented a reality, and it was well established both among Jews and Greeks that that reality was a demon. Among Jews and Christians this word represented an evil spirit (Deu 32:17 ; Lev 17:7 ; 2Ch 11:15 ; Psa 96:5 ; Psa 106:37 ; Mat 25:41 ; Rev 9:20 ; Eph 6:12). Among the Greeks the word had a broader significance. With them it meant a demi-god or minor deity -- a being between God and men. One part of them were spirits of dead men, mainly dead kings or heroes who had been deified and honored with idols and worship. Another part were regarded as having a supernatural origin, and were like angels. These might be good or evil. Thus Socrates regarded himself as under the care and influence of a good demon. Thus at the core idolatry was demon-worship, and if the Christian who ate the Lord's Supper communed with the Lord, and the Jew who ate the sacrifice of the altar communed with the God of the altar; so the man, be he pagan or Christian, who partook of the idol sacrifice, communed with the demon who appropriated the worship offered to the idol.]

McGarvey: 1Co 10:21

Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord, and of the table of demons . [At the sacrificial feasts of the pagans the provisions and wine were both blessed in the name of the idol, and thereby consecrated to him. Part of the festal cup was poured out as a libation to the idol, after which the guests drank of the cup and thus had fellowship with the idol. See &Aelig;neid 8:273. Outwardly, Christians might partake of both feasts, but it was a moral impossibility for them to do so inwardly and spiritually. We can not be wicked and holy any more than we can be black and white at the same time. We may also note that there were tables in the temples of the idols on which feasts were prepared.]

McGarvey: 1Co 10:22

Or do we provoke the Lord to jealousy? are we stronger than he? [God does not permit a division of his worship (Mat 6:24). Any attempt to do this is said to arouse his jealousy, that passion which arises from wounded love (Isa 54:5 ; Eph 5:23-32 ; Exo 20:5). Paul doubtless has in mind the passage at Deu 32:17-26 ; which shows the necessity of obedience on the part of those not able to resist.]

Lapide: 1Co 10:1-33

CHAPTER 10

SYNOPSIS OF THE CHAPTER

From speaking of the contest, in which those who deny themselves and strive lawfully are rewarded, and in which the slothful and self-indulgent are condemned and put to confusion, of which the Apostle treated at the end of the preceding chapter, he goes on to the manners of the Hebrews of old, their lusts and vices, especially idolatry, its punishment and condemnation, that by such examples he may teach the Corinthians how vices and temptations, and especially idolatry, are to be guarded against.

Consequently, in ver. 18 he descends and returns to things offered to idols, and answers a question concerning them which had been broached in chapter viii. And—

i. He lays down that it is not lawful for them to eat of things in so far as they are offered to idols; for this would be to give consent to the sacrifice, and to profess idol worship.

ii. In ver. 22 he points out that it is not lawful to eat of them when the weaker brethren are offended at it. Hence in ver. 31 he recommends to the Corinthians edifying above everything, and bids them do everything to the glory of God and the salvation of their neighbours.

Ver. 1.— Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud. The particle for gives the cause of what was said at the end of the preceding chapter. He means, I have said that Christians must strive after baptism in their contest, lest they become reprobates and lose the prize, as the Hebrews, after their typical baptism and heavenly food, lost slothfully through their sins the land of promise, their prize, so that out of 600,000, Joshua and Caleb alone entered the Promised Land. So do you, O Corinthians, take care, lest, through your sloth, and a life out of harmony with your faith and baptism, you be excluded from heaven. So Chrysostom and Anselm. The argument is from the type or figure to the thing prefigured.

Our fathers, i.e., the fathers of the Jews, of whom I am one, as many of you are, O Corinthians.

Under the cloud. This cloud was the pillar which overshadowed the Hebrews in the daytime as a cloud, and shone at night as a fire, which led them for forty years through the wilderness, which settled over the ark and went before their camp, and protected them from the heat by spreading itself over the camp. Its mover and charioteer, so to speak, was an angel. See Exod. xiii.

And all passed through the sea. The Red Sea, and dry shod, because Moses smote the waters with his rod, and divided them.

Ver. 2.— And were all baptized unto Moses in the cloud and in the sea. See Exod. 14. The passage of the Red Sea is a type of baptism, in which we are reddened with the blood of Christ, and drown the Egyptians, viz., our sins. Moses is a type of Christ; the cloud is the Holy Spirit, who cools the heat of lust and gives us light. Theodoret says: " Those things were typical of ours. The sea stood for the font, the cloud for the grace of the Spirit, Moses for the priest, his rod for the cross. Israel signified those who were baptized; the persecuting Egyptians represented the devils, and Pharaoh himself was their chief. "

Unto Moses as the legislator signifies, according to some, that the Hebrews were initiated into the Mosaic law by a kind of baptism when they passed through the sea. So we are baptized into Christ or initiated and incorporated into Christ and Christianity, by baptism. Hence in Exod. xiv., after the account of the passage through the sea, it is added, "They believed the Lord and His servant Moses."

But our baptism was not a type of the baptism of the Hebrews in the Red Sea, but, on the contrary, theirs was a type of ours. Moreover, in this passage the Hebrews were not initiated into the law of Moses, for they did not receive it till they reached Sinai.

I say, then, that since the Apostle frequently puts into for in, it is more simple to understand the phrase to mean through Moses, or under his leadership. So Ephrem, Chrysostom, Theophylact take it. The sense, then, is: all the Hebrews were baptized by Moses spiritually and typically, or bore the type of our baptism, in that, when they saw the sea divided by Moses, and Moses passing through it before, they, as Chrysostom says, also ventured to trust themselves to the sea, and that in the cloud, that is, under the guidance and protection of the cloud going before then, and in the sea, viz., in which the Egyptians were drowned, and through which they passed from Egyptian slavery to liberty and newness of life, just as we pass through the waters of baptism from the service of the devil to the Kingdom of Christ. So Anselm, Chrysostom, Ambrose, Theophylact.

Notice, too, with Chrysostom, that the Scriptures give the name of the type to the antitype, and vice versâ. Here the passage through the Red Sea is called a baptism, because it was a type of one. Hence ver. 6 is explained, where he says, "These things were our examples."

Ver. 3.— And did all eat the same spiritual meat. Not, as Calvin supposes, the same as we, as though Christians and Hebrews alike feed, not on the Real Body of Christ, but on the typical.

You will say, perhaps, that S. Augustine ( tract. 25 in Johan.) and S. Thomas explain it to be the same as we eat. I reply: They understand " the same " by analogy, for the Hebrews received typically what we receive really. But this is beside the meaning of the Apostle, who understands the same to refer, not to us but to themselves. All the Hebrews, whether good or bad, ate the same food, that is the same manna. This is evident from the context, " But with many of them God was not well pleased," that is to say, that though all ate the same manna, drank of the same water from the rock, yet all did mot please God. As, then, they had one baptism and one spiritual food, so too have we; and as, notwithstanding, they were not all saved, but many of them perished, so is it to be feared that many of us may perish, although we have the same sacraments common to us all. So Chrysostom, Theophylact, Anselm, and others. And notice with them that manna is here called "spiritual food," or mystical, or typical, because the manna was a type of the Eucharist. So the water from the rock is called "spiritual drink," because it was a type of the blood of Christ. Others take "spiritual" to mean miraculous, i.e., not produced by the powers of nature but of spirits, viz., God and the angels; for of this kind was manna, of which the Psalmist says, "So man did eat angels' food" (Ps. lxxviii. 25).

1. Manna allegorically stood for Christ in the Blessed Sacrament, as is evident from S. John vi. 49, 50. Especially did it represent the contained part, and the effect of the sacrament, as Chrysostom, Theophylact, and Cyril point out at length, in commenting in the passage of S. John just quoted. Hence the Apostle says here: "They did all eat the same spiritual meat, and did all drink the same spiritual drink." Even Calvin takes this of the Holy Communion, and says that the manna was a type of the body of Christ. From this you may rightly infer that in the Blessed Sacrament the flesh of Christ is truly present, since manna was a symbol of a thing really existing, and not merely imagined; for some of us as well as of the Jews will eat the spiritual meat, i.e., the typical and symbolical flesh, and will not have more of the truth signified than the Jews, nay, much less; for manna was sweeter than our bread, and far more clearly than dry bread represented the body of Christ. A certain minister of this new flock has lately yielded this point as a clear consequence. But who does not see that it is at variance with Holy Scripture and with reason? For the New Law is more excellent than the Old, and therefore the sacraments of the New surpass those of the Old. Therefore the Apostle says: "These things were our examples." But the thing figured is better than the figure, as a body is than its shadow, and a man than his likeness. Therefore the sacraments of the New Law, and especially the Eucharist, as a thing figured, must be more noble than the sacraments of the Old Law, and than the manna itself, which was but a type and figure of our Eucharist. Again, in S. John vi., Christ at some length puts His body in the Eucharist before the manna (vers, 48 and 59). The bread that He there speaks of is that which is Divine, consecrated and transubstantiated into the body of Christ. Who does not see that the manna was a better representation of the body of Christ than bread? It can be shown in many ways.

2. S. Paul has most fittingly compared manna to the body of Christ in the Eucharist, and has most beautifully shadowed it out: ( a ) the element in the Eucharist and the manna have the same colour; ( b ) it is not found except by those who have left the fleshpots of Egypt and the lusts of the flesh; ( d ) to the covetous and to infidels both turn to worms and bring condemnation; ( e ) the manna was not given till after the passing of the Red Sea—the Eucharist is not given till after baptism; ( f ) after the manna came, the Hebrews fought with Amalek, but before that God alone had fought for them against the Egyptians. They fought and conquered; so the obstacles and temptations which beset the heavenly life are allowed by God to trouble those only who are fortified against them, and they are overcome by the power of the Eucharist. ( g ) The manna was bread made by angels, without seed, or ploughing, or any human toil; so the body of Christ was formed of the Virgin alone by the overshadowing of the Holy Spirit. ( h ) Manna gave every kind of sweet taste to those who were good and devout. Hence Wisdom (xvi. 20) says of manna: "Thou feddest Thine own people with angels' food, and didst give them bread from heaven prepared without labour, containing in itself all sweetness and every pleasant taste." So Christ is milk to babes, oil to children, solid food to the perfect, as Gregory Nyssen says. ( j ) The manna was small: Christ is contained by a small Host; ( k ) the manna was beaten in a mortar: Christ was stripped of His mortality in the mortar of the Cross. ( l ) The faithful wonderingly exclaim, "Man-hu—What is this—that God should be with us!" ( m ) All collected an equal measure of manna, viz., one omer; so all alike receive whole Christ, though the species or the Host be greater of smaller, as Rupert says. ( n ) The manna was collected in the wilderness on the six week-days only; so in our eternal Sabbath and Promised Land the veil of the sacrament will be done away, and in perfect rest we shall enjoy the sight of Christ face to face. ( o ) The manna melted under the sun, so is the sacrament dissolved when the species are melted by heat. More will be found in the commentary on Exod. xxi.

Ver. 4.— For they drank of that spiritual rock that followed them. The rock which gave water to the Hebrews was a type of Christ, who is the true Rock from which flowed the blood to quench the heat of our lust. But what is meant by saying that this rock followed the Hebrews?

1. The Hebrews reply that their tradition, and the Chaldean rendering of Num. xxi. 16, is that this rock miraculously followed the Jews everywhere in the wilderness till they came to Canaan, and supplied them with water. Hence Ephrem renders this, " They drank of the spiritual rock which same with them; " and Tertullian ( de Baptismo, c. ix.) calls this rock their "companion." He says: " This is the water which flowed from the rock which accompanied the people." But farther on he interprets this rock of Christ, who in His Godhead accompanied and led the Hebrews through the wilderness. He says again ( contra Marcion, lib. ii. c. 5): " He will understand that the rock which accompanied them to supply them with drink was Christ." S. Ambrose, too (in Ps. 38) says: " There is a shadow in the rock which poured forth water and followed the people. Was not the water from the rock a shadow of the blood of Christ, who followed the people, though they fled from Him, that He might give them drink and quench their thirst, that they might be redeemed and not perish? " Again, S, Ambrose ( de Sacramentis, lib. v. c. 1) takes the rock to be Christ. He says: " It was no motionless rock which followed the people. Drink, that Christ may follow Thee also. " But I should like to have better authorities for this tradition, for it is against it that after this water came from the rock (Num 20:11), the people murmured again because of the scarcity of water ver. 16).

2. Others soften down the passage and explain it thus: "The waters which burst forth from the rock flowed for a long time and rushed forth as a torrent, and this stream followed the Hebrews till they came to a place where there was plenty of water. For had it been a supply to last but for one day, the rock would have had to be struck on the next day, and the third, and the fourth, and so on, to get a supply of water." And this explanation they support by pointing out that the manna is literal manna, and that therefore the rock or the drink spoken are material rock and material drink; but the objections to the first explanation are equally strong against this.

3. Photius supposes that the word for following simply means serving, and he would paraphrase the verse, "This rock satisfied the thirst of the Hebrews." But the Greek cannot possibly bear this interpretation.

4. It is better, then, to understand this of the spiritual Rock signified, not the one signifying. The meaning is then: By the power of the Godhead of Christ, which was the spiritual Rock signified by the rock that gave water to the Hebrews, and which was their constant companion in the wilderness, water was given to them from the material rock. It is so explained by S. Chrysostom, Ambrose, Anselm, Œcumenius.

It may be said, By "spiritual meat" the Apostle meant manna, not the body of Christ, and by "spiritual drink" he means the water signifying the blood of Christ, not the blood itself; therefore, by parity of reasoning, the "spiritual rock" is the actual rock that typified Christ, not Christ Himself.

I deny the consequence, for the Apostle in speaking of the Rock inverts the phrase, and passes from the sign to the thing signified. This is evident from his saying in explanation of the Rock, "That Rock was Christ." In other words, "When I speak of the spiritual Rock, I mean Christ." What can be clearer? For it was not the material but the spiritual Rock which was Christ: one was type, the other antitype.

It may be urged again, that the phrase "They drank of the spiritual Rock," means that they drank the spiritual or typical drink, for the rock giving this drink was spiritual or typical. This would give the connecting idea, and the reason for saying that "they drank the same spiritual drink," for the rock was a type of Christ.

The answer to this objection is that the sequence of thought is clear enough. The particle for gives the efficient cause of so great a miracle; in other words, the Hebrews drank of water which served as a type, for Christ was foreshadowed by the rock which gave this water, and He miraculously gave them this typical water in order that they might know and worship Christ giving it; but this, as the sequel shows, very many of them did not do.

The rock that gave the water allegorically stood for Christ, because Christ, like a rock most firm, supports the Church, and was smitten, i.e., killed, by Moses, i.e., the Jews, with a rod; that is, the Cross poured forth waters, that is, most fruitful streams of grace, to the faithless of contradiction, to the faithful of sanctification. This is especially true of the waters of His blood in the Eucharist, with which He gives us drink in the desert of this life, that, strengthened by them, we may attain to our country in the heavens. See S. John vii. 37 and iv. 14. S. Augustine ( contra Faustum, lib. xvi. c. 15).

It may be argued: Some Catholic writers, according to the first explanation given above, say that, as "that Rock was Christ" means that it was typical of Christ, so in the same way it can be said of the Eucharist, that "this is My body" means "this bread is a figure of My body."

But add that the Apostle expressly says that he us speaking of the spiritual, not the material rock. "They drank of that spiritual Rock," he says, and "that spiritual Rock was Christ." It is called a spiritual Rock, or typical, because it was a type of Christ. But neither Christ nor S. Paul speak then of the Eucharist.  S. Paul and all the Evangelists uniformly declare that Christ said, "This is My Body," not, "This is My spiritual or typical Body." Secondly, I answer that that explanation of some writers is not a very probable one; for that spiritual Rock, i.e., the One signified, was really Christ, not a type of Him. The words of S. Paul clearly say this.

Ver. 5.— For they were overthrown in the wilderness. All the Hebrews who left Egypt with Moses died for their sins in the wilderness, except Joshua and Caleb, who, with a new generation, entered the Promised Land (Num 14:29).

Ver. 7.— Neither be ye idolaters . . . and rose up to play. Viz., when the Hebrews fashioned and worshipped the golden calf they closed their idolatrous festivities with a banquet. Thus they ate of the victims offered to their idol, that they might, after the manner of the Egyptians, celebrate the worship of this new food of theirs with a banquet and games, Hence it is said, "They rose up to play," i.e., to dance and sing. For Moses (Exod 32:19), when he descended, a little time afterwards, from the mount, saw them dancing. This was the custom of the Gentiles after their sacrifices, and these games were frequently of a most obscene character. Hence the Rabbins and Tertullian ( de Jej. contra Psychicos ) interpret this play of the Jews of fornication and uncleannes. They celebrated, too, public games, which, Tertullian says, were forbidden to Christians, as being held in honour of idols, and on the same level, therefore, as things offered to idols (SeeTert. de Spectac.). But presently the wrath of God came on the people, as they were worshipping the calf and sporting, and 23,000 of them were slain by the Levites at the command of Moses.  S. Paul impresses these thing on the Corinthians, because it was likely that they, before their Christianity, had engaged in such games and feasts, and had eaten of things offered to idols, in honour of their gods, and especially of Venus, to whom they daily offered a thousand maidens for prostitution. They were, too, much given to lust and impurity. Hence here, and in chap. vi. 9, he warns them against fornication. His meaning, then, is: See, O Corinthians, that you do not return to idols, nor eat of things offered to them, and so become partakers of idolatrous sacrifices; and do not give yourselves up to games, to lust, and self-indulgence; otherwise, like the Hebrews, you will be punished by God, as apostates and idolaters, as gluttons and drunkards.

Ver. 8.— As some of them committed. When they worshipped Baal-peor. i.e., Priapus, and in his honour committed fornication with the daughters of Moab (Num. 25.).

And fell in one day three and twenty thousand. Chrysostom, Anselm, Cajetan, refer this to the plague which was sent because of the fornication with the daughters of Moab, and which is related in Num. xxv. But in ver. 9 of that chapter the number slain is given as 24,000, not 23,000. (1.) Some account for this by saying that on one day only 23,000 were slain, and 1000 on the day before. But this is pure conjecture, for Scripture says nothing of this. (2.) Cajetan explains it by an error of some scribe, who wrote 23,000 for 24,000. (3) Œcumenius says that some read 23,000 in Num 25:9 as well as here. (4.) Others say that the Apostle is not wrong, because the greater number includes the less. But it is simpler and more natural to say that the Apostle is referring to Exod. xxxii. 28, where, according to the Roman Bible, 23,00 fell for worshipping the golden calf. S. Paul, if this be so, is not referring to the punishment inflicted on the fornicators of Num. xxv., but by a Hebrew custom he looks back to the idolaters of ver. 7. We must suppose that, having forgotten to mention the punishment inflicted on them, he now gives it as an after-thought: certainly in the sins he goes on to name he in each case adds the punishment. He does this to warn the Corinthians against such sins, and especially because the worship of the calf and the lust accompanying it were exactly parallel, both in punishment and guilt, to the worship and fornication in the matter of Baal-peor.  S. Paul's number agrees with the older rendering of the Greek in Exod 32:28. The LXX. now has 3000.

Ver. 9.— Neither let us tempt Christ by disbelieving His promises, as some of the Corinthians were doubting of the resurrection, as is seen in chap. xv. See 2Pe 3:4.

As some of them also tempted. The reference is to Num. xxi. 5. The words there, "against God," S. Paul here applies to Christ; therefore Christ is God. Hence the Greek Fathers say that the angel who appeared to Abraham, Isaac, and Jacob, and led the Hebrews out of Egypt, was a type of Christ to come in the flesh, i.e., of the Second Person of the Blessed Trinity.

And were destroyed of serpents. See Num. xxi. 6. These fiery serpents are not so called because they were of a fiery nature, for this is repugnant to their true nature, but from the effect of their bite and the heat of their breath: these caused such a heat in those who were bitten that they seemed to be burning, These snakes are called by the Greeks by names (Praester and Canso), which denote burning, and are found in Libya and in Arabia, through which the Hebrews were then passing.

Ver. 10.— As some of them also murmured, and were destroyed of the destroyer, i.e., the angel by whom God inflicted punishment on the Hebrews for murmuring, because Korah and his followers were swallowed up alive by the earth. Fourteen thousand seven hundred perished by fire (see Num 16:30, Num 16:25, Num 16:40, Num 16:45; Wisd. 18:20; Anselm in loco ). This angel seems to have been Michael, the leader of the people, the giver of the law on Sinai and its vindicator, and a type of Christ, as was said just now (see Exod 23:21). Others suppose that this "destroyer" was an evil angel or a devil, and refer to Psa 78:49. But the Psalmist is speaking of the plague sent on the Egyptians, but Paul of those that God inflicted on the Hebrews. Besides, it is truer to say that the plagues were inflicted on the Egyptians by good angels, not by evil ones; for, as S. Augustine says, when commenting in Psa 78:49, it is well known that it was by good angels that Moses turned the water into blood, and produced frogs and lice; for it was by these miraculous punishments that Moses and the good angels strove against the magicians of Pharaoh and the devils: hence at the third miracle of the lice they exclaimed, "This is the finger of God." The good angels are called, in Psa 78:49, "evil," as inflicters of evil.

The Hebrews murmured very often in the wilderness, and nearly always were punished by God. He thus wished to show that murmuring and rebellion are worse than other sins in His sight. So, in Num. xi., He slew those who murmured through fleshly lust, and the place was therefore called "the graves of lusts." In the same way all who murmured because of the report of the spies, who said that Canaan was a land strongly fortressed, were excluded from it, and perished in the wilderness; and of 600,000, Joshua and Caleb alone entered it (Num. xiv. 29). So were Korah and his followers punished clearly and severely.

Ver. 11.— Now all these things happened unto them for types. Viz., all those here mentioned. We are not to imagine that everything that is related in the Old Testament is merely typical, as though it contained nothing which did not figuratively represent something in the New Testament.  S. Augustine ( de Civ. Dei, lib. xvii. c. 5) says truly: " They seem to me to make a great mistake who think that the things recorded in the Old Testament have no meaning beyond the events themselves, just as much as those people are very venturesome who contend that everything without exception in it contains allegorical meanings."

Gabriel Vasquez (p. 1, qu. i. art. 10, disp. 14, c. 6) rightly points out that the word "figure" or "type" used here, does not mean so much an allegorical sense, or a mystical one, as an example which may be well applied for the purpose of persuasion. Thence S. Paul adds, " they are written for our admonition." In other words, God punished the Hebrews that they might be an example to us, and teach us wisdom.

Upon whom the ends of the world are come. That is, the last age of the world. The Prophets call the time of the Messiah: the last time," (See 2 S. John ii. 18.) Ambrose and Chrysostom add that the Apostle often speaks in this way, as though the end of the world was at hand, that he may keep every one in expectation and in fear of it, that so each one may be taught to prepare for it diligently.

Ver. 12.— Let him that thinketh he standeth take heed lest he fall. S. Augustine ( de Bono Persev. cviii.) says: " It is good for all, or nearly all, not to know what they will be, that each one, from not knowing that he will persevere in good, may humbly and anxiously pray for the grace of God, and with it do all he can to watch against falling and to persevere in grace. "

Ver. 13.— There hath no temptation taken you. The Vulgate reads the verb in the imperative—"let no temptation take you." His meaning is: Be it, O Corinthians, that you are tempted to schisms, lawsuits, lust, idolatry, yet remain constant, for these temptations which take you are common to man, and therefore you can easily overcome them if you like.

If you take the Roman reading, the meaning is, When, as is often the case, any temptation of those which I have mentioned, or any other, attacks your minds, do not take it in and foster it, so as to let it grow imperceptibly in power, and to become at last unconquerable: for it is impossible to exclude altogether human and light temptations so as to never feel them. Anselm says: " To be overcome by malignant temptation and to sin from malice is devilish: not to feel its power is angelic; to feel it and overcome it is human." See also S. Gregory ( Pastoral. i. cxi.).

God is faithful, who will not suffer you to be tempted above that ye are able. If God does not suffer us to be tempted beyond our strength, therefore much less, or rather in no way does God impel us to sin, as Calvin thinks.

2. Nor does God enjoin impossibilities, as Luther thinks, not foes He even permit them.

3. It follows from this that we can be so strongly tempted by the devil and the flesh as to be unable to resist if the grace of God does not succour us, as Chrysostom and Anselm say.

4. As a matter of fact there is no temptation so great but that it can be overcome by the grace of God.

5. The best remedy, therefore, against temptation is prayer, by which we call down the help of God from distrust of our own strength (S. Matt. xxvi 41).

6. This grace is promised here and elsewhere, not inly to the elect, but to all who duly call on God. See also decrees of the Council of Trent (Sess. xxiv. can. 9, and Sess. vi. can. 11). For the Apostle is speaking to the Christians at Corinth, many of whom were not elect, but some contentious, causing offence, and drunken (chap. xi. 21). What is more, none of them knew that they were elected, so as to be able to apply this consolation to themselves exclusively.

7. It is in the power of each Christian to obtain sufficient help to overcome all temptations and all sins; for God pledges His word to them to this, and He is One to be trusted, as the Apostle says here. His meaning is: no temptation can take you, except on your own side and by your own negligence; for on God's side I pledge myself that God, who is faithful, will perform what He has promised, and will not suffer you to be tempted above that you are able, i.e., will not allow you to be tempted, except by human temptation. Understand, however, that this is if you seek His grace and help, as is right, and co-operate with Him. " God," as S. Augustine says ( de Nat. et. Gratia, c. 43), and following him, the Council of Trent (Sess. vi. can. ii.), " God does not order impossibilities when He orders us to resist every temptation; but when He orders, it is to bid us to so what we can, to seek help for what we cannot, and then He lends the strength." See S. Matt. xi. 30 and 1 S. John v. 3.

S. Ephrem beautifully illustrates this saying of the Apostle as follows: " If men," he says, " do not put upon their beasts more weight than they can bear, much less will God put on men more temptations than they can bear. Again, if the potter bakes his vessels in the fire until they are perfected, and does not remove them before they are properly baked and of the right consistency, and again does not leave them in too ling, lest they be burnt too much and so become useless: much more will God do the same with us, trying us with the fire of temptations until we are purified and perfected; but beyond that point He will not suffer us to be scorched and consumed with temptation. " ( de Patientiâ )

But will with the temptation also make a way to escape. God, who suffers you to fall into temptation, will also make it turn out well, as Erasmus and Augustine ( in Ps. lxii and Ep. 89) understand it. He makes it good for you and your salvation, and will enable you to come out of it without less, nay, rather victoriously and with glory, as Anselm says.

1. The word translated "way of escape." according to Theophylact, Œcumenius, and the Greeks, means a happy end of the temptations, so that it turns out well and promotes the good of the tempted; for God will either bring the temptation to a speedy ending, or not permit it to go on to the fourth day, if He knows that we cannot bear it for more than three days, as S. Ambrose says; or if He gives it linger life He gives us the power of bearing it, as Ambrose and Anselm say.

2. It does not signify any way of escape, but such a way as when a soldier comes out victorious from a battle of a single combat, more renowned and even with increased strength and courage. So have the saints come out of temptation. The Greek word then also means a progress. Not only will God make the temptation no obstacle, but a means even of advancement, causing an increase of strength, virtue, grace, victory, and glory, a more certain walk in the way of virtue and in the road to heaven. So Photius.

That ye may be able to bear it. The Greek literally means, "to more than bear it," i.e., so to bear it that strength remains over and above to bear something farther. God hives such help that any one can overcome temptation with flying colours, Hence the Fathers often remark that men advance in virtue through temptations chiefly; the reason is, that no one can resist them, except by putting forth contrary acts of virtue strongly and intensely, and where temptation brings out such acts it strengthens and intensifies their habits.

3. The righteous wins merit by such acts; he seeks and receives from God an increased infusion of grace and all virtues.

Ver. 14.— Wherefore, my dearly beloved, flee from idolatry. Not only avoid the worship which is given in sacrificing to and calling on idols, but also abstain from eating things offered to idols from any feeling of their sanctity, as the heathen eat them when the sacrifice is completed, either at the altars of in the temples. So you would share in their sacrifices, and would be thought to approve of them, and even to offer them. The Apostle is now going on to speak of the eating of things offered to idols. Chapter ix. was a long digression about a paid or unpaid ministry, about the Christian contest, the prize, and the competitors; the earlier part of chap. x. has been about the sins and punishments of the Hebrews; and now, after this long digression, he returns to the subject of things offered to idols, which was begun in chap, viii. The "wherefore" signifies, then, that he had written all that precedes for the purpose of warning them against idolatry and idol-offerings.

Ver. 16.— The cup of blessing which we bless. (1.) That is the wine in the chalice which is blessed by the priest, and hence the chalice itself, containing this consecrated wine, does it not communicate to us the blood of Christ? (2.) It may be called the cup of blessing, because it blesses us and loads us with grace, as Anselm and Chrysostom say. (3.) More accurately, it is called "the cup of blessing," because Christ blessed it before consecration, i.e., called down the power of God to afterwards effect a change both in the bread and in the cup (S. Matt. xxvi. 26).

1. We see from the accounts of the Last Supper in S. Mat 26:20-32., S. Luk 22:14-22, and here and in 1Co 11:23-29 that Christ, before consecration of the Eucharist, gave thanks to God thee Father, and, as He was wont, lifted up his eyes to heaven, as is enjoined in the Roman Canon of the Mass and in the Liturgy of S. James. Hence this sacrament is called the Eucharist, or Thanksgiving, because it is the greatest act of grace, and consequently is to be received with the greatest thanksgiving.

2. Christ blessed the bead and wine, not, as heretics say, His Father. And so Paul says expressly, "The cup which we bless." Christ blessed the bread and the cup, i.e., invoked the blessing and power of God on the bread and wine, that it might be present, both then and at all future consecrations, to change the bread into the body, and the wine of the chalice into the blood of Christ, when ever the words of consecration should be duly pronounced. Of the same kind was the blessing of the bread in S. Luke ix. 16. This blessing, then, was not the consecration, though S. Thomas thinks that it was (pt. iii. qu. 78, art. i. ad 1). Hence in the Liturgies of S. James and S, Basil, and in the Roman, after Christ's example, God is prayed to bless the gifts, that the Divine power may descend upon the bread and the cup to complete the consecration; and it is thence that we have "the cup of blessing," i.e., the cup blessed by Christ.

Is it not the communion of the blood of Christ? 1. The communion, or communication, of the body and blood of Christ not only signifies that we receive the same body and the same blood of Christ, but also, as is said in ver. 17, we become one body and one blood. Therefore, the sacrament is not a type of the blood, as Calvin thinks, but it is the very blood of Christ itself, and is given to us in the Eucharistic chalice. If I were to say, "I give you a golden one," you would rightly understand that I did not mean a painted one. If I were to invite you to dinner, and a feast on the hare or stag caught in the chase, and instead of the hare or stag were to put before you on a dish a picture of animals, should I not be acting ridiculously?—should I not hear myself called an impostor? Are not then the Protestants who transform the blood and flesh of Christ, which He declares that He gives, into a figure of that blood and flesh, acting ridiculously? Are they not making Christ an impostor?

2. If this cup is only a figure of the blood, as the Protestants think, then we have not more, but less, in the Eucharist than the Jews had in the manna and the water miraculously provided for their drink. The apostle, too, should have said that we eat the spiritual body and drink the spiritual blood of Christ, that is that which represents them, just as he said that the Jews ate the spiritual meat—the manna, and drank the spiritual drink—the water from the rock. But as a fact he contrasts the blood and the flesh of Christ in the Eucharist, as the reality and the thing signified, with the manna and water, as the figure and spiritual type, signifying the flesh and blood of Christ. Moreover, he calls the manna spiritual meat, i.e., typical, and the water, spiritual drink; but he calls the body of Christ in the Eucharist the body, and the blood the blood. Who, then, can doubt that, as the manna was truly a type and shadow, so in the Eucharist there is really the blood, flesh, and body of Christ?

3. Theodoret, Theophylact, Anselm, S. Thomas expressly explain this passage in this way. Theophylact says: " He does not say the 'participation,' but the 'communion,' because he wished to indicate something more excellent, viz., the closest possible union. What he really says is this: What is in the chalice flowed from the side of Christ; and when we receive it, we have communion with, or are united to Christ. Are you not then ashamed, O Corinthians, to have recourse to the cup of idols, and to leave this cup which sets us free from idols? "

S. Chrysostom most plainly dwells on this thought ( in Hom. 24, Moral.), where, exhorting Christians to mutual charity through Holy Communion, he says: " If, then, dearly beloved, we understand these things, let us also strive to maintain unity among ourselves; for this dreadful and wonderful sacrifice leads us to this: it bids us approach one another with concord and perfect charity, and, like the eagles that Christians have been made in this life, let us fly to heaven itself, or rather above the heavens." And again a little further on he thus explains what the body of Christ in the Eucharist is like: " If no one would lightly lay hold of another man's clothing, how can we receive with insults the pure and immaculate body of the Lord, which is a partaker of the Divine Nature, through which we are and live, which burst open the gated of hell and opened heaven? This is the body which was pierced by nails, scourged, unconquered by death; this is the body at the sight of which the sun hid his rays; through which the veil of the Temple was rent, and the rocks and the whole earth quaked; this is the body which was suffused with blood, pierced by the spear, and which poured forth streams of blood and water to regenerate the wwole world." And a little further on he says that the body of Christ in the Eucharist is the same as was in the manger: " This body in the manger the Magi adored, and with great fear and trembling worshipped. But thou seest Him not in a manger, but on the altar. It is not a woman holding Him in her arms that you see, but a priest is before you, and the spirit shed abundantly upon the sacrament spread forth. Let us, therefore, be stirred up and fear, and show greater devotion than ever those barbarians did." And after some other remarks he asserts mist clearly that in the Eucharist we touch and feed on God Himself, and receive from Him all good thing, saying: " This table is the strength of our soul, the vigour of our mind, the bond of mutual trust, our foundation, hope, and salvation, our light and our life, If we depart fortified by this sacrifice, we shall with the greatest confidence climb the sacred hill which leads to heaven's gate. But why speak of the future? For even while we are here in this life, this mystery makes earth heaven: for the body of the King is set before our eyes, on earth, as it is in heaven. I show you, not angels or archangels, not heaven or the heaven of heavens, but the Lord of them all. Nor do you merely gaze on Him: you touch Him, you feed on Him: you receive not a child of man, even though of kingly birth, but the Only-Begotten Son of God. Why, then, do you not shudder at such Presence, and cast away the love of all worldly things? "

A new preacher of a new word of God has lately answered these words by saying that S. Chrysostom spoke rhetorically. But this evasion is as silly as futile; for S. Chrysostom is, I admit, an orator, but he is also a teacher of Christian truth. Hence in his commentary itself, he days that he is treating of the literal meaning of the Apostle. It is true that in the application of his sermon he does enlarge on that meaning, but not so as to exceed or to deny the truth, as, i.e., if he were to say that wood is stone, that a man is a brute, that bread is flesh; else he would not be an orator, but a lying impostor, and that in matters of faith. For an orator would be false and foolish who should say that the water of baptism was the very same blood of Christ that flowed from His side, when the Jews pierced His body with nails, and smote it with scourges; if he were to say that it was the God and Lord of all, he would no doubt mean that the water of baptism is a type of the blood of Christ, who applied it to us to wash away our sins. In the same way he is false and foolish who says that the bread and wine are the very blood, the very body of Christ, which was adored by the Magi in the manger, nailed to the Cross, scourged, and crucified by the Jews, nay, that it is the very Lord of all things, and the Only-Begotten Son of God, as S. Chrysostom says. I appeal to you, reader, to read these words of his candidly and impartially, or to say whether they are true of the manna, of the Paschal lamb, or of any such type. Would S. Chrysostom have spoken of them thus? Would Calvin, or Viretus, or Zwinglius, or any of their following, no matter how eloquent an orator he might be, speak of their supper in this way? If it is lawful t sublimate and invert the meanings of authors and the words of the Fathers in this way, it will be lawful to invert all faith, all history, all the opinions of these men, and to twist them to a totally different sense, all this will better appear in the following verses.

The bread which we break, is it not the communion of the body of Christ? The sense is, The communication to us, or the eating of the bread which we break, communicates to us also the very body of Christ, so that each one actually partakes of it in the Eucharist.

It may be said: The Eucharist is here called the bread, therefore it is not the flesh of Christ.

I reply that bread, by a Hebraism, stands for any food (2Ki 2:22). So Christ is called manna (S. Joh 6:31), and bread ( Ibid. ci. 41). The reason is that bread is the common and necessary food of all. Moreover, S. Paul does not say "bread" simply, but "the bread which we break," i.e., the Eucharistic or transubstantiated bread, which is the body of Christ, and yet retains the species and power of bread. In this agree all the Fathers and orthodox doctors. Christ, on other occasions as well as in the Last Supper, is said to have broken and distributed the bread, according to the Hebrew custom by which the head of the house was wont to break the bread and divide the food among the guests sitting at table. For the Easterns did not have loaves shaped like ours, which need a knife to cut them up, but they used to make their bread into wide and thin cakes, as, amongst others, Stuckius has noticed ( Convival. lib. ii. c. 3). Hence "to break bread" signifies in Scripture "to feast," and breaking bread signifies any feast, dinner, or meal. In the New Testament it is appropriated to the Eucharist; therefore "to break bread" is a sacramental and ecclesiastical term. Hence S. Paul calls here the Eucharist "the bread which we break," meaning the species of the body of Christ which we break and consume in the sacrament. See further on c. xi. 24.

Ver. 17.— For we being many are one bread, and one body: for we are all partakers of that one bread. As one loaf is made out of many grains of wheat, so of many faithful is made one holy and living bread, the one mystical body of Christ, the Church. Not only generally and mystically, but properly and substantially, because all are really united to the body of Christ, and become one with it, in the Eucharist, just as food becomes one with him that eats it. Hence it may be rightly argued against Protestants that we all eat really the same body of Christ. They, however, say that in the Eucharist all Christians become one, because they eat the same sacramental bread, which is a type of the body of Christ. But who share in it one, merely because they sit at the same table and eat of the same bread? It would be a statement at once untrue and foolish. It is, however, true when applied t the body of Christ, because we all feed on what is numerically one, especially because this holy bread, as S. Augustine says, when eaten, is not changed into our substance, but rather changed us into its own, and unites us to itself and makes us like it, which ordinary bread does not do. Here Cyril of Alexandria ( in Joan. lib. iv. c. 17) says: " As wax is incorporated into wax, and leaven permeated through bread, so do we become fused into the body of Christ." And Cyril of Jerusalem ( Catachesis, 4) says: " In Holy Communion we become, not only bearers of Christ, but also sharers of the same body and the same blood as He." This is because we become one with Christ and Christ with us, because we are really blended with the flesh of Christ, and therefore with his Person, His 244 Godhead, and His omnipotence. Irenæus says the same (lib. iv. c. 34), and Hilary ( de Trin. lib. viii.).

It is for this reason that the Eucharist is called Communion by the Fathers: it really unites us to the body of Christ, so that all become one in Him and with Him. " Communion," then, is the common union of the faithful, who, by feeding on the same true body of Christ in the Eucharist, are made one mystical body, the Church. So says Bede, following S. Augustine. Hence, too, the Council of Trent (sess. xii. c. 8) says: " This sacrament is the sign of unity, the bond of charity, the symbol of peace and concord," no doubt because, in a wonderful way, it signifies and perfects the unity of the body of Christ, i.e., of the faithful of the Church. For this reason, too, the Eucharist was formerly given to infants after their baptism, that they might be perfectly incorporated into Christ ( vide S. John vi. 55). Again for the same reason the Eucharist was called by S. Dionysius, Synaxis, i.e., "congregation," because the faithful were in the habit of assembling in the church to receive the Eucharist. Tertullian even says ( de Oratione, cap. ult.) that prayer should end when the body of the Lord has been received. The Apostle too, in the next chapter (ver. 20), says: " When ye come together, therefore, into one place, this is not to eat the Lord's supper." For although the Church becomes the body of Christ through faith and baptism, yet this is done more truly and properly in the Eucharist.

Heretics raise the objection that therefore only the good and righteous are parts and members of the Church, for the Apostle says, "We are all one bread;" but bread, they say, is made from grains of wheat, not from chaff; therefore the Church is formed from the righteous, not from the wicked; for the righteous are the corn, the wicked are the chaff.

I reply (1.) that this does not follow, because a similitude is not bound to be in all points alike; (2.) that the major premiss is false, for often chaff, grains of sand, lentils are mingled with the wheat, and with it go to make up the bread. Hence S. Paul (c. xi. 29) says that even the wicked eat of this bread. But here he says that all who partake of this bread make up the one body of Christ, which id the Church: therefore the wicked, also, who eat of this bread are of the Church. Vide S. Cyprian ( Ep. ad Magnum, lib. i.; Ep. 6).

Ver. 18.— Behold Israel after the flesh . . . partakers of the alter? That is, of the victim offered on the altar, by metonymy. All this is meant to prove that things sacrificed to idols ought not to be partaken of; and the sense is: See, O Corinthians, Israel after the flesh: when they eat of the victims offered to God, are they not deemed to be partakers of the sacrifice offered on the altar to God, and to consummate the sacrifice, and in a sense therefore to sacrifice? In the same way that they who eat of the Eucharistic bread are sharers of the Eucharistic sacrifice, are they who eat of things offered to idols sharers of idolatrous sacrifices: they consummate them, and in a sense sacrifice to idols. He proves, from the example of the Jews, that they who eat of things sacrificed to idols give their consent to such sacrifices, and tacitly sacrifice to those idols.

Ver.19.— What say I then? that the idol is anything, &c. By no means: for the idol and that offered to it are nothing, have no influence or power. See viii. 4.

Vers. 20, 21. — But I say . . . Ye cannot be partakers of the Lord's table and of the table of devils. The table is the altar, which is, as it were, God's table at which He feasts with us, See Lev. i.;  Mal 1:12; Ambrose, Anselm, and the Council of Trent (sess. xxii. c. 1), where it lays down from this passage that the Eucharist is a sacrifice. For that the Apostle is dealing with the Eucharist and not with the sacrifice of the Cross appears plainly—1. Because the Victim of the Cross has passed away, and long ago creased; but the Apostle is here treating of a sacrifice of which the Corinthians were partakers daily.

2. From the phrase, "the Lord's table," i.e., the altar. Where there is an altar there is a priest and a sacrifice, for the three are correlative terms. If, then, the Corinthians had an altar, they had also a sacrifice, and that of course none other than the Eucharist.

3. "The cup of the Lord" can only be the cup offered to the Lord, for the cup of devils is none other than the one offered to them.

From the context, and the line of the Apostle's argument, which is this: As the Jews, when they eat if their peace-offerings, share in and consent to the sacrifice of them that is made on God's altar, so do those who eat of things sacrificed to idols share in and consent to the sacrifice of them that is made to idols; and so do Christians, when they receive the Eucharist, become partakers of the Eucharistic sacrifice, and sacrifice the Eucharist to God by the priest, It is consequently unseemly altogether that they should also sacrifice to a devil, which they do by partaking of things offered to idols, as a part of the idolatrous sacrifice; for no one can at once sacrifice to God and a devil. Cf. S. Augustine ( contra Advers. Legis et Prophet. lib. i. c. xix). Chrysostom in loco, Anselm, Theophylact, Œcumenius, Ambrose, Theodoret say the same thing.  S. Cyprian ( de Lapsis ) expressly teaches the same lesson, and confirms it by the numerous examples of those who, after eating of things offered to idols, came to the Eucharist, and were punished by God accordingly; and he adds: " An earthly commander will not suffer any one of his soldiers to fly to the camp of his enemies and there to work; how much less can God suffer His followers to take part in the banquets of devils? "

Notice (1.) that when the sacrifice was completed, the flesh which had been offered on the idol's altar was removed from it to a table, near the altar or temple, in order that they who had offered it might, with the friends they had invited, eat of it there; for sacrifices and religious feasts were generally concluded with such a sacred banquet. Cf. the sacrifice offered by Evander and Æneas in Virgil (Æneid, viii. 179-183). So, too, the Jews were in the habit of eating in the porch before the Temple of the sacrifices which they had offered (1 Sam. ix.13). So, too, Christ concluded the concluded the Eucharistic sacrifice with a banquet in it, and a distribution of it to the Apostles. Hence, too, in the primitive Church, all the faithful communicated at the Mass, that they might be partakers of the sacrifice, and conclude it with such a banquet. Again, the heathen, who sacrificed victims to their idols, used, after the sacrifice, to carry home with them portions of it to give to those in their house, and to send to their friends, that so the absent might be partakers of the sacrifice, as Giraldus ( de Diis Gentium ) points out from Herodotus and others, Similarly, the Christians in the time of persecution used to carry home the Eucharist, and even sent it to the absent, as a mark of love and communion, and to enable them to be partakers of the sacrifice. Cf. Eusebius, Hist. lib. v. c. 24 and 29.

Notice (2.) that the Apostle gives a plain answer to the question whether it was lawful to eat of things offered to idols. He says that it never had been, nor was then, lawful to eat of things offered to idols, as such, or as being sacred to idols. He who so eats of them tacitly admits by the very act that the idol is sacred, has some Divine influence, and that, because of the idol, the flesh offered is sacred, because offered to a Divine being, which is idolatry. This takes place whenever such food is partaken of in such a place, in such a way, and under such circumstances, as that the eater is morally thought to eat it out of honour to the idol, as when the offerers sent portions to their friends with the intention of showing worship to the idol, when their friends received and ate them. Again, the case is still more clear, if you eat directly after the sacrifice, near the altar of the temple, together with those that offer the sacrifice, in presence of idolaters; for then you are rightly judged to eat it to the honour of the idol. It is otherwise if afterwards you feed on it alone, and from hunger of greediness, whither it be at home of at the temple, because in that case you are not thought to feed on it as being sacred to the idol, but you are seen to be merely gratifying your hunger or appetite. It may be said, S. Augustine ( Ep. 154, and de Bono Conj. c. xvi., and contra Faustum, lib, xxxii. c. 13) asks whether a Christian, when travelling and pressed by hunger, may, if he can find nothing but some food offered to an idol, and if no one is present, eat of it, or whether it is better for him t die; and he answers, It may be said that it is either known to have been offered to the idol or not; if it is known, it is better for it to be rejected by Christian virtue; if it is not known, it may be taken for his necessity without any scruple of conscience." Otherwise, as I have said, it is better to reject it, lest the eater should seem to have communicated with idols. He ought then to abstain from things offered to idols, if they are known to be such.

I reply that S. Augustine does not say that he must abstain from it, if he knows that it has been so offered. He says "it is better for it to be rejected by Christian virtue," implying pretty plainly that it is lawful to eat of it, but that it would be better and more noble if he abstained from it and preferred death. There is a parallel case in the Carthusian rule. One in extreme weakness is allowed to eat flesh to save his life; but he will do what is better and more holy if he follow his profession and abstain and so die. Cf. Victoria ( Relect. de Temperant. num. 8), Azorius ( Morals, lib. v. c. 6), and others. For he is not bound to save his life at all costs, but he may rank it below his vow, or rather the holiness of his profession, so as to give as example of virtue to others, and to hallow the discipline and rigour of his order. The Carthusians do not take a formal vow of abstinence from flesh, but merely have it enjoined on them by the constitution of their order.

Ver. 22.— Do we provoke the Lord to jealousy? I.e., to anger. Do we set up a rival to the Lord? De we leave Him, our Bride-groom, and cling to a devil, and the things offered to him, or at all events wish to serve both, and yoke together God and the devil? So Chrysostom, Anselm, Theophylact.  S. Paul is alluding to Deu 32:21.  S. Jerome, commenting of Habakkuk ii., rightly says the unclean spirits preside over all idols, and answer those who call on the idols, and give oracular replies, and lend them help.

Are we stronger than He? By no means; therefore our provoking God to anger will not go unpunished by Him.

Ver. 23.— All things are lawful for me. Viz., all things that are not essentials, such as to eat of things offered to idols, not as sacred, or as things sacrificed, but as common food. So far Paul has treated of things offered to idols as such, and has forbidden the use of them. Hence, in ver. 14, he bids the Corinthians fly from idolatry, i.e., the meats of ver. 20. But in this verse he passes on to the second case, when meat that has been offered to idols is partaken of, not formally as such, but materially, as mere food or flesh; and with regard to this he says, " All things are lawful to me, but all things are not expedient," Because all things do not edify. Materially, you may eat of things offered to idols considered in themselves, but if there is attached to such action the giving of offence, then you may not; see vers. 27, 28, 33. Clement ( Stromata ) well said: " They who do whatsoever is lawful will easily sink into doing what is unlawful." Theophylact explains this verse differently, but his explanation is beside the drift of the context.

Ver. 24.— Let no man seek his own, but every man another's wealth. Let no one seek or buy flesh which, e.g., has been offered too idols, and which is useful and pleasant to himself, just because it is of a low price; but in such matters let each one seek his neighbour's edification, and not to buy it or eat it, so as o cause him offence or spiritual loss. So Theophylact.

Ver. 25.— Whatsoever is sold in the shambles, that eat, asking no question. Eat indifferently everything, whether offered to idols or not. Asking no question, i.e., making no difference, or according to S. Ambrose, making no inquiry; according to Theophylact, without hesitation.

Herodotus tells us, as well as S. Augustine in the commentary he commenced on the Epistle to the Romans (c. 78), that the heathen custom was to send t the shambles whatever remained over of the sacrificed meats after the feast, and to give the priests the proceeds. In the shambles, therefore, they were looked upon as any other meats, as having returned to secular and common use.  S. Augustine says: " Some weaker brethren at that time abstained from flesh and wine, lest they should unknowingly partake of things offered to idols; for all kinds of sacrificial flesh were offered for sale in the shambles, and the heathens used to pour out libations of wine to their images, and even to offer sacrifices at their wine-presses." Hence the Apostle dispels this scruple, and bids them buy and eat freely whatever was sold in the shambles, making no distinction between meats, nor asking where they same from, as if it were a matter of conscience, or as though the flesh needed cleansing, if it came from an idol's temple. The Christians of Antioch followed this teaching of the Apostles, when Julian the Apostate endeavoured to force them into idolatry through idol meats. Theodoret ( lib. i. c. xiv.) thus describes the incident: "Julian first polluted the water-spring with victims offered to idols, so that every one who drank of the water was infected. He then polluted in the same way whatever was offered for sale in the market; for bread, flesh, fruits, vegetables, and all other eatables were sprinkled with this water; but when the Christians saw this, though they could not but grieve and detest the wickedness, still they ate of such things, in obedience to the injunction to the Apostle: "Whatsoever is sold in the shambles that eat, asking no question."

For conscience sake, as though you were bound to ask whether the meat which they wish to sell has been offered to idols, it being not lawful for you to buy and eat such. So Anselm, Ambrose, Theodoret. It is evident from this that Paul is not speaking of the fasts of the Church, or saying that on any day, even a fast day, it is lawful to eat meat which is exposed for sale in the shambles. For these fasts do not belong to the class of non-essentials, but are precepts of the Church. Therefore S. Paul, in Acts 15., 16., ordered the decree concerning abstinence from things strangled and from blood to be observed, though it was a mere positive precept enjoined by the Apostles alone.

Ver. 26.— For the earth is the Lord's and the fulness thereof. Every creature, because it is the Lord's, is good and clean; so, too, things offered to idols are not unclean, as you suppose, because they have been offered to a devil, but are clean, because created by the Lord. So Chrysostom, Theophylact,, Anselm. Theophylact gives another meaning as well: "Abstain from all food sacrificed to idols, for the whole earth is the Lord's, and you can be abundantly satisfied from other sources." But this meaning is not suited to the context, especially, to the injunction, "Eat whatever is sold in the shambles."

Ver. 27

Commentary -- Other

Contradiction: 1Co 10:8

58. Did 24,000 Israelites die in the plague in 'Shittim' (Numbers 25:1, 9), or was it only 23,000 Israelites who died (1 Corinthians 10:8)?

(Category: confused this incident with another)

This apparent contradiction asks how many people died from the plague that occurred in Shittim (which incidentally is misspelt 'Shittin' in Shabbir's pamphlet). Numbers 25:1-9 and 1 Corinthians 10:8 are contrasted. Shabbir is referring to the wrong plague here.

If he had looked at the context of 1 Corinthians 10, he would have noted that Paul was referring to the plague in Exodus 32:28, which takes place at Mt. Sinai and not to that found in Numbers 25, which takes place in Shittim, amongst the Moabites. If there is any doubt refer to verse 7 of 1 Corinthians 10, which quotes almost exactly from Exodus 32:6, "Afterwards they sat down to eat and drink and got up to indulge in revelry."

Now there are those who may say that the number killed in the Exodus 32 account were 3,000 (Exodus 32:28) another seeming contradiction, but one which is easily rectified once you read the rest of the text. The 3,000 killed in verse 28 account for only those killed by men with swords. This is followed by a plague which the Lord brings against those who had sinned against him in verse 35, which says, "And the Lord struck the people with a plague because of what they did with the calf Aaron had made." It is to this plague which Paul refers to in 1 Corinthians 10:8.

(Geisler/Howe 1992:458-459)

Critics Ask: 1Co 10:8

1 CORINTHIANS 10:8 —Does Paul make a mistake in quoting how many people died?

PROBLEM: Paul says in this verse that 23,000 people died. In Exodus 32:28 , the number of people listed as having died is 3,000. This would seem to be an error.

SOLUTION: First, the people killed in Exodus 32:28 were killed by the sword, and those Paul mentions are those killed by the sword and a plague. Exodus 32:35 says, “So the LORD plagued the people because of what they did with the calf which Aaron made.” Paul gives a complete total from the plague as well as the sword. But Exodus 32:28 gives only the number of those killed by the sword.

Second, some feel that the number of people killed that Paul gives relates to an account of judgment in Numbers 25:9 which says that 24,000 were killed. This may be answered in two ways. First of all, the passage in Numbers does not give a specific time period in which how many people died. Yet, the Apostle Paul says that 23,000 died in one day. Here Paul is giving an account of those killed in one day as opposed to the passage in Numbers which does not specify how many were killed in one day, but gives the total. Further, some say that Paul does not refer to this passage in Numbers because 1 Corinthians 10:7 quotes from Exodus 32:6 which would fit the context of 1 Corinthians and Exodus 32:28 .   

Evidence: 1Co 10:1

This chapter shows how subtle idolatry can be . If we create an idol of God in our minds, that idol will not speak to us when we fall into the sin of lust. However, if we keep before us the true revelation of God’s omniscient holiness, when Potiphar’s wife calls we will flee from sexual sin. Despite our protests that lust easily overcomes our weak wills, 1Co 10:13 leaves each of us without excuse. See how that verse is linked to 1Co 10:14 .

Evidence: 1Co 10:4

Just as Moses struck the rock to bring forth life-sustaining water for the Israelites in the desert ( Exo 17:6 ), it was Moses’ Law that came down upon the Rock (Christ) at the cross.

Evidence: 1Co 10:14

Idolatry . Those who deny the fact that God is angry at sin insinuate that sinful man (with his measure of desire to see justice) is more just than God. This is an incredible affront to the integrity of God. The following Time magazine letter to the editor epitomizes idolatry (the oldest sin in the Book):

" Excellent topic! I truly enjoyed reading ‘Does Heaven Exist?’ I am a devout Christian, and I don’t give much thought to heaven. My spirituality isn’t based on an anthropomorphic, kick-butt God who will throw four generations of children into eternal damnation because some distant forefather ticked him off (see Pro 28:5 ). Heaven is the flip side of the absolutely barbaric notion of hell that evolved under that kick-butt mindset…To me, God is a symbol for something unfathomable, an utter mystery that fills my heart with joy and my spirit with song."

Evidence: 1Co 10:20

To many, Eastern religions have a sense of romantic mysticism. It must therefore be a surprise to find that India has 220 million cows that are worshiped as the supreme givers of life (God). The cow’s hooves are bathed in religious ceremonies. Their urine is considered holy and is used to anoint believers. The animal’s dung is also applied to the skin of the faithful in religious rituals. They believe that all the gods inhabit some part of the cow’s body. A Christian revival in India would not only provide eternal salvation for the country, but would also release enough meat to feed their hungry population.

QUESTIONS & OBJECTIONS

" Why is Christianity better than other religions?"

In all major religions, the followers strive to rid themselves of sin through various practices. They may pray in a prescribed way, do various good works, deny themselves legitimate sexual pleasure, follow dietary restrictions, lie on beds of nails, etc. The uniqueness of Jesus is shown in His statement, " The Son of Man has power on earth to forgive sins." No other religious leader has ever made this claim. Jesus Christ alone can wash away every sin anyone has ever committed, because of what He did on the cross. By paying the penalty for our sin, He can release us from the torture of guilt. We cannot do anything in the way of religious works to wash away our sins. Forgiveness is a free gift of God ( Eph 2:8-9 ). To see what " religion" does (or rather doesn’t do), see what Mahatma Ghandi has to say in Rom 7:24-25 .

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 10 (Chapter Introduction)

Overview

1Co 10:1, The sacraments of the Jews are types of ours; 1Co 10:7, and their punishments, 1Co 10:11. examples for us; 1Co 10:13, We must flee from idolatry; 1Co 10:21, We must not make the Lord’s table the table of devils; 1Co 10:24, and in things indifferent we must have regard of our brethren.

Poole: 1 Corinthians 10 (Chapter Introduction)

CORINTHIANS CHAPTER 10

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 10 (Chapter Introduction)

(1Co 10:1-5) The great privileges, and yet terrible overthrow of the Israelites in the wilderness.

(1Co 10:6-14) Cautions against all idolatrous, and other sinful practices.

(1Co 10:15-22) The partaking in idolatry cannot exist with having communion with Christ.

(1Co 10:23-33) All we do to be to the glory of God, and without offence to the consciences of others.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 10 (Chapter Introduction)

In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians (1Co 10:1-14). II. He resumes his former argument (1Co 8:1-13), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God (1Co 10:15-22). III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God (1Co 10:23 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 10 (Chapter Introduction)

The Peril Of Over-Confidence (1Co_10:1-13)

The Sacramental Obligation (1Co_10:14-22)

The Limits Of Christian Freedom (1Co_10:23-33; 1Co_11:1)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

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Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 10 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 10

In this chapter the apostle cautions the Corinthians against security on account of their gifts, knowledge, and profession, since men of great characters, and enjoying high privileges, have fallen into sin, and have been severely punished; and he particularly cautions against idolatry, and all appearances of it, on which account he again introduces the case of eating things offered to idols, and dissuades from it, when it tended to idolatry, and had the appearance of it; though in some cases he allows of eating them, but directs that all should be done to the glory of God, and without offence to any, as they had him for an example. And now, whereas in the latter part of the preceding chapter he had signified his jealousy of himself, lest he should be a castaway, he pursues the thought, and improves it to the use of the Corinthians, that they, on account of their high attainments, should not think themselves secure of all danger; and for this purpose sets before them the instances and examples of the Jewish fathers, of which he would not have them ignorant, who were persons that enjoyed great privileges, and were partakers of things which bore some resemblance to Gospel ordinances; as their passing under the cloud through the sea was a figure of baptism, and their eating manna, and drinking water out of the rock, which was a type of Christ, had some likeness to the ordinance of the Lord's supper, of eating his flesh, and drinking his blood, which are meat and drink indeed in a spiritual sense, 1Co 10:1 and yet all these persons that enjoyed these privileges were not acceptable to God; nor did they enter into the land of Canaan, but fell in the wilderness, 1Co 10:5 in which they were examples to men under the Gospel dispensation, that they may shun the evils which were the cause of their fall and overthrow, 1Co 10:6 particularly idolatry, of which their making and worshipping the golden calf is an instance, 1Co 10:7 also fornication, on account of which three and twenty thousand fell in one day, 1Co 10:8 likewise tempting Christ, which brought upon them destruction by the fiery serpents, 1Co 10:9 moreover, murmuring against God, and his servants, for which reason the destroyer was sent among them, and destroyed them, 1Co 10:10. All which happened, and are recorded for the use, instruction, and admonition of professors of religion in these last times, 1Co 10:11 from all which the apostle infers, by way of caution to the saints, that they should not be secure of standing, but take heed lest they fall, since so many and such great persons had before fallen, 1Co 10:12. But for their comfort, under afflictions, he observes, that as they were common to men, so the faithfulness of God was concerned to support them under them, and deliver them out of them, that they might not utterly fail of the grace of God, and perish by them, 1Co 10:13. And in order to their standing, he particularly dehorts them from idolatry, 1Co 10:14 and every appearance of it, as eating things offered to idols, in an idol's temple, which is what he has chiefly in view, as appears by the following verses: and whereas they were men of wisdom and judgment whom he addressed, he was the more encouraged to use the following arguments with them, the force of which they would understand, 1Co 10:15. And his first argument is taken from the Lord's supper, and the communion of his body and blood, which believers have with him in eating the bread, and drinking the wine; suggesting, that in like manner such who eat things offered to idols, as such, had communion with them, and so were guilty of idolatry, and therefore should be abstained from, 1Co 10:16. His next argument is taken from the union and communion which saints have one with another at the Lord's table, whereby they appear to be one body and one bread; and so such that associate themselves with idolaters in their temples, and eat with them things offered to idols, are one with them in a like sense, and chargeable with idolatry, 1Co 10:17. To which is added a third, taken from the priests of the Israelitish nation, who eating of the sacrifices, were partakers of the altar, worshipped the God of Israel, and had communion with him; and so in like manner eating of the sacrifices offered to idols, and especially in one of their temples, might be very well interpreted a partaking of their altars, a worshipping of them, and so idolatry, 1Co 10:18 not that he thought that an idol was to be considered as a deity, or that things offered to it were upon an equal foot with the Lord's supper, or Jewish sacrifices, 1Co 10:19 but as there was a communion in the one, so in the other; for as for the sacrifices of the Gentiles, they were offered to devils, and not to God; and which he mentions to deter them from having the most distant regard to such sacrifices, 1Co 10:20 it being the most inconsistent, as well as shocking thing in the world, to partake of both cups and tables, those of the Lord, and those of devils, 1Co 10:21 wherefore the apostle dissuades from such idolatrous practice, from the pernicious and dangerous consequences of them, stirring up the Lord to jealousy, fighting against him, and being destroyed of him, 1Co 10:22. But inasmuch as things offered to idols were in themselves indifferent, the apostle directs to a proper use of them; and observes, that though they might be lawfully eaten, yet the expediency of time and place, and the edification of others, ought to be considered, 1Co 10:23 for we are not to seek our own pleasure, but the welfare of others, 1Co 10:24. If indeed such meat is sold in the butchers' meat markets in common with others, it may be bought and eat, when no questions are asked about it, what it is, 1Co 10:25 and that for this reason, because the earth, and all that is in it, are the Lord's, and his people have a right to all through him, and therefore may make use of every creature in it, 1Co 10:26. So if an idolater invites a believer to dine with him, and he accepts the invitation, he may very lawfully eat whatever is before him, even though it be meat offered to idols, provided he asks no questions about it, 1Co 10:27. But should anyone present point at certain meat, and say that was offered to idols, then it was advisable not to eat of it; partly for the sake of the unbeliever that pointed at it, who would be hardened in his idolatry by it; and partly for the sake of the conscience of a weak believer present, who might be offended at it; and the reason given to enforce such a conduct is, because there is plenty of other food without it, 1Co 10:28. And then the apostle explains whose conscience he meant; not the conscience of him that is invited, but either of the unbeliever, or the weak brother; and suggests a reason why he should not make use of his liberty in their presence, and under such circumstances, lest it should be censured and condemned, 1Co 10:29 or he be reproached for what he had, through good will, and had reason to be thankful for, 1Co 10:30 wherefore, upon the whole, the apostle advises in this affair, and in all others, to have the glory of God in view in the first place, 1Co 10:31 and next to that to be careful not to offend any sort of persons whatever, 1Co 10:32 and proposes himself as an example in these things to be followed; who sought not his own advantage, but the pleasure and profit of others, and to promote, as much as in him lay, their salvation, and not hinder it, 1Co 10:33.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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Walters, James. Ethnic Issues in Paul's Letter to the Romans: Changing Self-definitions in Earliest Roman Christianity . Valley Forge: Trinity Press International, 1993.

West, Allen B. Corinth . Vol. VIII. Pt. II. Latin Inscriptions 1896-1926. Cambridge: Harvard University Press, 1931.

Winter, Bruce. "Rhetoric." DPL , pp. 820-822.

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Witherington, Ben III. Conflict and Community in Corinth. A Socio-Rhetorical Commentary on 1 and 2 Corinthians . Grand Rapids: Eerdmans, 1995.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV