collapse all  

Text -- 1 Corinthians 10:14-22 (NET)

Strongs On/Off
Context
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?
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Gentile a non-Jewish person
 · Israel a citizen of Israel.,a member of the nation of Israel


Dictionary Themes and Topics: PAULINE THEOLOGY | PAUL, THE APOSTLE, 5 | Lord's Supper | LORD'S SUPPER; (EUCHARIST) | Idolatry | HEBREWS, EPISTLE TO THE | Fellowship | FOOD | Eucharist | Demons | Communion | COMMUNION; (FELLOWSHIP) | COMMUNION WITH DEMONS; DEVILS | CHRIST, OFFICES OF | Bless | BREAK | BLESSING, CUP OF | BLESSING | APOSTLE | AGAPE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Evidence

collapse all
Commentary -- Word/Phrase Notes (per phrase)

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 ...

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.

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.

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...

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 relativ...

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.

One bread ( heis artos ).

One loaf.

Robertson: 1Co 10:17 - -- Who are many ( hoi polloi ). The many.

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).

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).

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.

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:...

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 Ge...

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 ...

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

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.

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 .

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 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...

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. He...

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-deal...

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.

Stronger than he ( ischuroteroi autou ).

Comparative adjective followed by the ablative.

Vincent: 1Co 10:14 - -- Idolatry Notice the article: the idolatry, the temptation of which is constantly present in the idol-feasts.

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 i...

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 ...

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...

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...

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.

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 mutu...

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 ...

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 neut...

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.

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 ...

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 wh...

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 .

Are we stronger

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

Wesley: 1Co 10:14 - -- And from all approaches to it.

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.

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.

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.

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 rec...

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 tha...

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 i...

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.

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?

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

JFB: 1Co 10:14 - -- Resuming the argument, 1Co 10:7; 1Co 8:9-10.

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 bor...

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 ...

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 ...

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 ...

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 transm...

"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.

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 loa...

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."

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).

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.

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, ...

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).

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

JFB: 1Co 10:21 - -- Really and spiritually; though ye may outwardly (1Ki 18:21).

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 d...

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...

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 min...

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.

That we can risk a contest with Him.

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 grac...

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 arg...

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, ove...

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 a...

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 bod...

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 w...

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, n...

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 d...

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 d...

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 sho...

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 10:14 - -- 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 doct...

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 ...

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 ...

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 th...

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...

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...

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...

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 ag...

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 10:20 - -- Even though the physical images worshiped by idolaters are nothing but vanity, they do represent a dangerous reality, for demons actually lurk in and ...

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 10:14 - -- 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 2:1...

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 6:53-5...

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...

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 2:1...

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 ...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

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 ...

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. T...

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 t...

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 ...

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 amo...

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 follo...

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 wr...

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 impossibili...

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?...

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 10:14 - -- 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 ...

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.

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 ...

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&...

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:...

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 no...

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 ...

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 signifyi...

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 G...

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.

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 cri...

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 b...

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)

===============================

[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.

====================

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 ...

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 ...

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 no...

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, ho...

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 10:14 - -- Wherefore, my dearly beloved,.... Some copies add, "brethren"; as do the Complutensian edition, and Ethiopic version; all which endearing epithets are...

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 ...

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 t...

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 th...

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 Gentil...

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 anythin...

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...

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 o...

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 mo...

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.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 10:18 Grk “Israel according to (the) flesh.”

NET Notes: 1Co 10:20 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 The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

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 promise...

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 t...

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 thei...

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 ) fellows...

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 h...

expand all
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...

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 pl...

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...

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 up...

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 ...

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 se...

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 Corin...

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 combat...

Constable: 1Co 10:1-22 - --3. The sinfulness of idolatry 10:1-22 Paul continued dealing with the subject of going to idol t...

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...

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...

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 exh...

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 consec...

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, sh...

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...

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...

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 ...

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 sacrifici...

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 s...

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 t...

expand all
Commentary -- Other

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 Go...

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 worshi...

expand all
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 o...

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...

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. ...

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 f...

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 ...

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...

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 partic...

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 th...

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 letter...

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...

Constable: 1 Corinthians (Outline) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

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...

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 ...

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 pr...

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 t...

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. ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #24: Use the Study Dictionary to learn and to research all aspects of 20,000+ terms/words. [ALL]
created in 0.35 seconds
powered by
bible.org - YLSA