Chapter 10

1 The sacraments of the Jews 6 are types of our’s, 7 and their punishments, 11 examples for us. 14 We must fly from idolatry. 21 We must not make the Lord’s table the table of devils: 24 and in things indifferent we must have regard of our brethren.

1. Moreover. Textual evidence attests (cf. p. 10) the reading “for.” This reading shows the proper connection between chs. 9 and 10. Having shown the possibility of his being a castaway, the apostle emphasizes the danger of others also being rejected. Though greatly favored by God, the Israelites, who left Egypt, failed to receive the reward of entrance into the Promised Land. If they, the chosen people, and those for whom God had wrought so many mighty miracles, failed, the Corinthians should not be so puffed up with spiritual pride as to become blind to the danger of meeting the same fate.

Ignorant. The members of the church at Corinth were doubtless at least partially acquainted with the story of the experiences of the ancient Israelites during their exodus from Egypt, but Paul wanted them to remember these things and allow the example of the Israelites to influence their conduct.

Fathers. The church at Corinth was composed of both converted idolaters and Christian Jews. Therefore this reference to the “fathers,” which obviously points to the Israelites under Moses, shows that the Christian church is the continuation of the people of God and has the right to claim spiritual descent from the line of true worshipers back through the centuries of Israel’s history (see Rom. 2:28, 29; Gal. 3:28, 29).

Cloud. This refers to the visible presence of God with His people in their wanderings from Egypt to Canaan. By day a cloud preceded the host of Israel as they marched, and at night it became to them a pillar of fire (see on Ex. 13:21).

Sea. A reference to the crossing of the Red Sea by the children of Israel over a path miraculously prepared for them by the Lord (see Ex. 14:21, 22). This was a further proof of divine protection and favor. Paul reminded the Corinthian believers of all these special provisions made for ancient Israel by the Lord, and showed that the children of Israel had as many apparent securities against apostasy as those on which the church in Corinth relied so much.

2. Baptized. The experience of the children of Israel was figurative of baptism. With the cloud above them and the sea on both sides, the Israelites were enveloped by water when they passed through the sea, and in this sense were baptized. Their experience may be thought of as representing cleansing from their past allegiance to sin in the darkness of Egyptian bondage, and a pledge of loyalty to God through His appointed representative, Moses.

Unto Moses. They were guided by the cloud to the shore of the Red Sea, and then, as Moses commanded them to go forward, God opened the way for them, and they passed over safely to the other side. By this experience they were dedicated to Moses as their leader (see Ex. 14:13–16, 21, 22). They recognized his authority and bound themselves to obey his instructions. As their “visible leader,” Moses passed on to the people God’s laws and requirements. Therefore it might be said that by being baptized “unto Moses” they were pledged to obey God and serve Him (see PP 374). During their long servitude in Egypt the Israelites had to some extent lost sight of the true God and His worship; many were unacquainted with Him, and it was the stated purpose of Jehovah to deliver them from bondage that they might serve Him (see Ex. 3:13–15, 18; 5:1; 6:6, 7; 7:16; Ex. 8:1, 20; 9:1, 13; PP 258). God appointed Moses to lead His people out of Egypt and to instruct them concerning His laws and plans for them (see Ex. 3:10; PP 246, 252, 253). The evidence of God’s acceptance of Moses as His representative was witnessed by the Israelites in their passage through the Red Sea.

3. Spiritual meat. Or, “spiritual food.” The word “meat” is used with its Old English meaning of “food” in general rather than flesh. The word “spiritual” signifies that the food was not provided naturally. Furthermore, Paul was probably also thinking of the spiritual significance of the manna (John 6:32, 33, 35) in the same way as he identified the spiritual Rock as Christ (1 Cor. 10:4). All the Israelites were fed and nourished in this miraculous way in the wilderness. Their food was given to them directly by God. In this way all of them were given dramatic proof that they were protected and cared for by God. In that waste place there was no other food for them; they were absolutely dependent on the bread that fell from heaven (see Ex. 16:3). If anyone refused to eat the manna, he would perish. Similarly there is no other source of food for the Christian than that which comes from heaven and is personified in the Saviour. The temporal manna supplied for material sustenance sufficed for the earthly needs of the Israelites, but its effect was only temporary, and those who partook of it eventually died. Those who partake of the Word of God, even Jesus Christ, will not perish, but will live forever (see John 6:48–51, 53, 54, 58, 63). In this earthly wilderness men endeavor to feed their minds on human philosophies and inventions, but there is no hope of peace or happiness apart from Christ (see Matt. 11:28, 29; John 10:10; 15:6; 1 Cor. 1:21, 25, 30). Even as the manna had to be gathered every day, in an amount sufficient for the day’s need, so must men take the appropriate daily portion of nourishment from the Word of God in order to maintain a vigorous, vital Christian experience (see Ex. 16:16, 21; Job 23:12; Matt. 6:11).

4. Spiritual drink. Like the “spiritual meat” of v. 3, the “spiritual drink” was so named because of its supernatural origin. It was provided for the Israelites by the Lord, to meet their urgent need when they were without water in the wilderness (see Ex. 17:1, 6; Num. 20:2, 8). God did not forsake His ungrateful people in spite of their unreasonable complaining, but He supplied their need through the ministration of His chosen servant, Moses (see PP 298, 411).

Spiritual Rock. Some commentators believe that Paul here refers to the rabbinical tradition that a rock-well followed the children of Israel throughout their wilderness wanderings. If so, he does not therefore give credence to the tradition any more than Jesus gave credence to the doctrine of a conscious state in death by His parable of the Rich Man and Lazarus (see on Luke 16:19). The Tosephta (see Vol. V, p. 100) reports the tradition thus: “It was likewise with the well that was with the children of Israel in the wilderness, it [the well] was like a rock that was full of holes like a sieve from which water trickled and arose as from the opening of a flask. It [the rock-well] ascended with them to the top of the hills and descended with them into the valleys; wherever Israel tarried there it tarried over against the entrance to the tabernacle” (Sukkah 3. 11 ff., cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 3, p. 406). Compare PP 411–421.

Was Christ. The Saviour is here portrayed as the dependable rock upon which sinful, stumbling, repentant men can rely for refreshing, life-giving drink that will quench their burning thirst for divine truth (see Ps. 42:1, 2; Ps. 63:1; John 7:37). The great truth taught by this verse is that Jesus is with His people all the way through this earthly life, and is ever ready to supply their needs when they call upon Him. The world is a dry, dreary desert, providing neither food nor drink for the soul that is hungry and thirsty for spiritual truth, but the steadfast Saviour is willing and able to uphold, sustain, and strengthen His fainting people if they will but call upon Him (see Ps. 46:1; 91:15).

Historically, Christ was Israel’s leader, not only in their wilderness wanderings, but throughout their entire history as a nation. In fact, all of God’s dealings with fallen humanity have been through Christ (see PP 311, 366, 373, 396; DA 52).

5. With many. Literally, “with the many.” Although Israel was greatly favored by God with mighty manifestations of His power, there were few out of the large company that left Egypt under the leadership of Moses who were willing to obey Him. The record tells of repeated murmurings and rebellion even after they had crossed the Red Sea in such a miraculous manner (se Ex. 16:2, 3, 27, 28; 17:3; 32:1, 6; Num. 11:1, 2, 4, 10, 13; 14:2, 26–30). One act of disobedience after another brought upon those highly favored people the judgments of the Lord, until finally He decreed that they should perish in the wilderness (see on Num. 14:29). God had intended that all who set out on the journey to Canaan should have homes in that land flowing with milk and honey (see Ex. 3:8, 17; 13:5). He had made clear that He would guide, guard, instruct, and provide for them, but they refused to believe and obey. Thus they lost their inheritance. In turn their children were given the opportunity to inherit the land.

Overthrown. Gr. katastroµnnumi, literally, “to strew down along [the ground].” The word occurs only here in the NT, but it is found in the LXX of Num. 14:16. The unbelieving, disobedient Israelites were strewn along the ground in their wanderings through the wilderness because they refused to trust in the love and guidance of their heavenly Father and because they indulged in the gratification of fleshly desires and lusts (see Num. 11:5, 6, 32, 33; 16:31–35, 49; 25:1–5, 9).

The apostle here showed the Corinthian believers that their blessings and privileges did not confer upon them unconditional immunity from temptation. It was necessary for them to be continually on the alert to avoid sin. The favors and blessings bestowed by God upon His people never save them from the just penalty of willful disobedience and rejection of His plain instructions.

6. Were. Literally, “became.”

Our examples. Or, “examples for us.”

Examples. That is, examples for us to shun. The things that befell the Israelites in their journey from Egypt to Canaan were illustrations of what will surely happen if His people, who enjoy such abundant blessings and favors on their journey toward the heavenly Canaan, make the same mistakes and disobey God as did the host of Israel in the wilderness. Punishment will come to Christians who disobey the Lord just as surely as it came to Israel for their rebellious acts. Knowledge of God that is greater than that possessed by others does not grant license to ignore any of God’s requirements. On the contrary, greater knowledge brings greater responsibility for strict adherence to all God’s instructions. Disobedience under such circumstances is much more serious than in the case of those who do not have so much light (see Luke 12:47, 48; James 4:17).

Lust. The clause reads literally, “that ye might not become lusters after evil things.” The Israelites were habitually governed by desire. They were not guided by calm reason, but by the promptings of unsanctified passions and appetites (see Ex. 16:3; Num. 11:4, 5). There is danger that God’s people will repeat the error of Israel in this respect; this is evident from the warning found in such passages as Matt. 24:37–39; Luke 17:26–30.

Lusted. Gr. epithumeoµ, “to desire earnestly,” “to have an inordinate desire for,” “to desire something beyond the limit of that which is legitimate.”

7. Neither be ye. The command may be translated, “stop being [or “becoming”] idolaters,” implying that some of the Israelites lapsed into idolatry.

Idolaters. This is primarily a reference to the worship of the golden calf by the people while Moses was in the mount with God (see Ex. 32:1–5). The warning was particularly appropriate for the Corinthians, some of whom apparently felt free to attend feasts in idol temples (see on 1 Cor. 8:10; cf. ch. 10:20, 21).

Eat and drink. See on Ex. 32:6.

Play. The quotation is from Ex. 32:6. The Israelites at Mt. Sinai had not forgotten the things they had seen and practiced in Egypt, where idolatry was the state religion. They were well acquainted with the sensual, passionate performances that were associated with the worship of false gods, and they doubtless imitated them at the worship of the golden calf. Feasting and drinking beclouded the mind, so that men were no longer able to discern between good and evil, and they were enslaved by bodily passions, thus exposing themselves to the subtle temptations of the enemy.

8. Neither let us. The command may be translated, “Let us cease committing fornication.” There was a notable case in Corinth at the time (ch. 5). The reference is to the shameful experience of the Israelites at Shittim, where Satan used the Moabitish women to seduce many of the men in the camp of Israel and to influence them to join in the idolatrous worship of the Moabites (see Num. 25:1–5). God had given the Israelites emphatic instructions not to associate with the heathen peoples round about them. He had warned them against the danger of being led away from Him to the worship of false gods (see Deut. 7:1–5).

Three and twenty thousand. See on Num. 25:9.

9. Tempt. Gr. ekpeirazoµ, “to tempt to the limit,” “to tempt thoroughly,” “to try to the utmost.” Ekpeirazoµ occurs elsewhere in the NT only in Matt. 4:7; Luke 4:12; 10:25, and in each case of the testing or tempting of Christ. The command may be translated, “Let us cease tempting.” Paul alludes to the incident recorded in Num. 21:4–6, when the people, who had grown weary and discouraged by the long journey in the wilderness, reproached Moses for bringing them out of Egypt and complained of the manna. Their complaining and dislike of the food God gave them resulted in the plague of “fiery serpents,” by which many of them died (see Num. 21:6).

Christ. Important textual evidence may be cited (cf. p. 10) for reading “the Lord.” Regardless of which is chosen, it was Christ who was with the Israelites in the wilderness, and it was He whose patience they tried to the utmost with their rebellion and murmurings. Christ is ever present with His people by His Spirit, to teach, protect, guide, and deliver them (see Matt. 28:20; John 14:16–18; 16:13). Let believers beware of the folly of trying the Saviour’s patience by insisting on retaining their old appetites, customs, and desires, instead of gladly abandoning everything that pertains to the old unregenerate life in favor of the provisions the Lord in love makes for them.

10. Neither murmur ye. Or, “Neither continue to murmur.” Two instances of murmuring followed by death are noted in the OT, the one in connection with the ten spies (Num. 13; Num. 14) and the other in connection with the rebellion of Korah, Dathan, and Abiram (Num. 16).

11. Ensamples. An archaic word meaning “examples.” In fact the word here translated “ensamples” is rendered “examples” in v. 6. This does not mean that the Israelites underwent their many and varied experiences merely to provide examples for Christians, but simply that their experience serves as a suitable example to impress the church with the importance of avoiding the mistakes they made.

For our admonition. Literally, “for admonition unto us.” That is, to warn all Christians of all ages not to confide in their own strength or wisdom. The folly of Israel in disobeying God led to their downfall in the wilderness, and later in their history, to their being carried captive to Babylon (see Jer. 17:23, 27; 25:4–11). The warning to Christians to learn the lesson of Israel’s wilderness experience is peculiarly appropriate in the light of the near approach of the second advent of Christ. Many of the Israelites perished when they had almost completed the journey to Canaan (see Num. 25:9). They were the people whom God had specially favored by giving them knowledge of His law and of Himself beyond any knowledge possessed by any other people in the world, yet they failed to maintain their loyalty to Him. Christians, to whom has been entrusted the gospel of Jesus Christ, and the prophetic knowledge of His soon coming, should beware lest they allow the delusions of sinful human nature to cause them to fail of reaching the heavenly Canaan (see Rom. 11:20; 1 Cor. 10:12; Heb. 3:12–14).

Ends of the world. Gr. teleµ toµn aioµnoµn, “ends of the ages,” that is, the expiration of the great past periods of God’s dealings with man. In Heb. 9:26 the first advent of Christ is spoken of as having taken place at “the end of the world” (Gr. sunteleia toµn aioµnoµn, literally, “consummation of the ages”). The message of the apostle Paul was relevant in his day as is shown by the pronoun “our.” It is increasingly relevant today inasmuch as men now living have the advantage of the accumulated records of all preceding epochs of sacred history, and are living in the time when the purpose of God is to be climaxed by the second coming of Jesus.

12. Wherefore. This introduces the inference to be drawn from the admonitions given in vs. 6–11. It emphasizes the necessity for special attention to be given by Christians to the history of the wanderings of the children of Israel through the wilderness to Canaan. They should learn from the account of the tragic results of Israel’s self-confidence not to place dependence on their own strength, either mental or physical.

Standeth. Although the axiom here presented may be applied generally, its first application would be to the believers in Corinth who thought they were strong in regard to the use of food offered to idols and participation in idolatrous entertainments (see ch. 8:2, 4, 7, 9). Such men thought they had no need to fear the influence of associations with idolatry, but such self-confidence might be the forerunner of a grievous fall (see Prov. 16:18).

Fall. Self-confidence is dangerous. This is illustrated in the case of Peter, who thought that nothing could cause him to swerve from his allegiance to Christ (see Mark 14:31, 50, 67, 68, 70–72). All should heed the warning and be on guard continually, lest they be deceived by the suggestion that they have reached such a state of spiritual strength that nothing can lead them to sin. True safety lies only in the recognition of one’s absolute helplessness apart from Christ, and the constant need of the indwelling presence of the Holy Spirit to deliver from sin (see John 14:26; John 15:4–7; 16:7–11, 13; 2 Cor. 12:9, 10). The admonition to “take heed” needs to be repeated frequently, for man is easily convinced that he is well able to take care of himself. Spiritual pride is a great deception, one in which it is easy for the tempter to lead the self-confident believer to fall into grievous sin (cf. 2 Sam. 11:1–4; Rom. 11:20). The exhortation to be constantly on the alert against the danger of spiritual pride is particularly appropriate to those who live in this period of the world’s history, when men are confronted daily with multiplied allurements to indulge in gratification of the carnal appetites (see Luke 21:34–36).

13. Common. Gr. anthroµpinos, “human,” that is, normal for human beings, such as human beings can bear. The Corinthians were not to think that the conditions under which they were expected to live faithful lives were exceptional, and that they had difficulties to meet that were peculiar to them. Their trials and temptations were no different from those experienced by men the world around. This statement seems to be added to the warning of the preceding verse as an encouragement. The Corinthians were in danger of falling, and must watch, but they could take heart because the temptation would not be beyond their strength to endure successfully.

Faithful. God is true to His promises, true to the call He has extended to men to serve Him. If He permitted temptations to come to His people that were beyond their strength to overcome, then His promises would appear to be wholly unreliable (see Ps. 34:19; 1 Cor. 1:9; 2 Peter 2:9). The faithfulness of God is the Christian’s source of security against the enemy. There is no security in depending on self, but if the believer relies entirely on the promises of our covenant-keeping God, he will be safe. However, he should remember that God will not deliver him if he deliberately places himself on the enemy’s ground by going where he is likely to meet temptation (see Matt. 7:13, 14, 24, 25; 1 Cor. 9:25, 27; 10:14; Gal. 5:24; 2 Tim. 2:22; EW 124, 125; MB 118).

Suffer. That is, permit. The fact that God, to whom the Christian entrusts himself, will not permit the enemy to tempt His children beyond their strength and ability to endure should be a source of great encouragement. It is not God’s wish that men should suffer. God does not tempt man (see James 1:13). Man has brought this condition of affairs upon himself by his disobedience (see Gen. 1:27, 31; 3:15–19; Eccl. 7:29; Rom. 6:23). Since this is the case, God uses these experiences to develop human character according to His will (see 1 Peter 4:12, 13; MH 470, 471, 478). When men are tempted, therefore, they should remember that the temptation comes, not because God sends it, but because He permits it. Moreover, if rightly met, in the strength God supplies, temptations may be the means of accelerating the Christian’s growth in grace. Seeing that God has given assurance that temptations are never beyond the individual’s strength to endure, man himself is entirely responsible for falling into sin.

A way to escape. Literally, “the way out.” The “the” indicates that for every particular temptation there is a particular provision made by God for escape. This “way out” is not a way to avoid the temptation, but a way out of the tragedy of falling into sin, of being overcome by the temptation. At the same time that God permits the trial or temptation to come, He will also have in readiness the means whereby we may gain the victory and escape from committing sin. Jesus, the Christian’s example of right living, found that “way out” in the written Word of God (see Luke 4:4, 8, 12). So we, His followers, may find the “way out” in Jesus, the living Word (see John 1:1–3, 14). He is ever ready and willing to deliver those who call upon Him and to keep them from falling into sin (Ps. 9:9; 27:5; 41:1; 91:15; 2 Peter 2:9; Rev. 3:10).

14. Wherefore. That is, considering the dangers to which the Corinthians would be exposed by joining in idolatrous feasts, and in view of the provision made for every trusting follower of the Lord to have victory over all the efforts of Satan to make him commit sin, the counsel is given to avoid entirely all contact with idolatry.

Flee. That is, make it a habit to flee. The command suggests urgency, haste, immediate and continuing attention to the business of getting as far away as possible from all contact with idolatry. There must be no compromise with anything connected with idols.

Idolatry. Paul’s advice to the Corinthians who were debating the question of how much contact with idol temples, entertainments, and food, was permissible to the follower of Christ, is good advice also to Christians everywhere and at all times. Idolatry may appear in many forms, including the greed for gain, the passion for power over one’s fellows, the gratification of bodily appetites of various types, and the mad craze for pleasure (see AA 317). The dangers that are present in association with those who do not love and obey God are so great that the Lord calls upon His people to separate themselves from intimate contact with such (see 2 Cor. 6:14–17; cf. Rev. 18:1–4). No man is strong enough to expose himself deliberately and without necessity to contact with “idolatry” in any form, and avoid contamination.

15. Wise. Gr. phronimoi, “intelligent,” “prudent,” “sensible,” that is, those who are able to understand what is said and to form right conclusions. Paul appealed to the Corinthian believers’ own insight and good sense, which made them capable of judging for themselves as to the correctness of what he was about to say. By making this appeal the apostle gave evidence that he himself was thoroughly convinced of the truth of his position. The reasons that he was about to present for the position he took in the matter of participation in idolatrous entertainments were such as commend themselves to wise men. These reasons occupy the remainder of the chapter. All the commands and counsel of God are of such a nature that they appeal to wise men, and He invites us to reason things out with Him, well knowing that His position is always sound.

Judge ye.There may be a touch of sarcasm in this statement, a gentle reminder of the pretentious claims of the Corinthians to knowledge (see chs. 1:5; 8:1, 2, 10). Each member is exhorted to use his intellect to examine carefully all the instruction given by the Lord through His servant Paul, and see whether it is not perfectly reasonable and just.

16. Cup of blessing. That is, the cup over which the blessing is pronounced in the celebration of the ordinance of the Lord’s Supper. When instituting this ordinance on the occasion of the last Passover supper that He ate with His disciples immediately before His arrest, Jesus took wine, “gave thanks,” and then passed it to the disciples and instructed all of them to partake of it (see Matt. 26:27; 1 Cor. 11:25; DA 149, 653). Paul now continues the discussion of the danger involved in eating things offered to idols. His argument is based on the fact that through participation in the communion service believers become partakers of the body and blood of Christ, thereby becoming one body with Christ (see Matt. 26:26–28; John 6:51, 53–56; 1 Cor. 11:23–26; DA 660, 661). After having testified to their oneness with Christ in this way, would it not be incongruous for them to take part in the idol feasts and so enter into communion with the evil spirits to whom the sacrificial offerings were made (1 Cor. 10:21)?

Which we bless. Christ “gave thanks” (Matt. 26:27) for the cup, an act that is paralleled by the prayer of gratitude for the spilled blood of Jesus which we offer before partaking of the wine in the communion service. When Christians drink this cup they give thanks to God in their hearts for all the blessings He has provided through the blood of Jesus. They silently praise Him for rescuing them from the slavery of sin and giving to them the glorious freedom of sons and daughters of God.

Communion. Gr. koinoµnia, “fellowship,” “sharing.”

Of the blood. The blood represents the death of the Son of God, and by faith believers share in that death. Thus those who participate in a heathen sacrifice become sharers in that sacrifice. Perhaps the reason why Paul mentions the cup before the bread, the reverse order from that in Matt. 26:26, 27, and 1 Cor. 11:23–25, is that Paul wished to place the subject of the partaking of the bread next to the subject of meats sacrificed to idols. He is not discussing here the significance of the Lord’s Supper, nor is he setting forth the order in which the emblems should be served.

Bread. As the bread is broken in the communion service before it is given to the participants, so the body of the Saviour was broken on behalf of all the world, but only those who confess their sins and seek for pardon are benefited by the sacrifice that has been made by Christ (see Matt. 26:26; 1 Cor. 11:23, 24, 26, 29; 1 John 1:9; 2:1, 2).

17. For. Gr. hoti, here meaning “seeing that,” “because.” This word begins a new sentence, and the passage may be translated, “Seeing that there is one bread, we who are many are one body.”

One bread. This is an allusion to the fact that the communion bread is broken into many pieces, which are eaten by the believers; and as all the pieces come from the same loaf, so all the believers who partake of the communion service are united in Him whose broken body is thus typified by the broken bread. By partaking together of this ordinance, Christians show publicly that they are united and belong to one great family, whose head is Christ.

As material bread is one of the principal sources of nutrition for mankind, so Christ is the spiritual food of which all must partake in order to maintain spiritual health (see John 6:50, 51, 56, 57). There are many kinds of bread, made from different kinds of grain, such as wheat, barley, rye, corn; but there is only one spiritual bread that gives spiritual sustenance. There are not many different Lords and Saviours, but only one, and man cannot find his way to eternal life by any other means than through partaking of the Bread that came down from heaven in the person of Jesus Christ (see Matt. 24:5, 24; John 6:33, 53, 54; Acts 4:12; 1 Tim. 2:5, 6).

18. Behold Israel. An appeal is made to the record of the practices of the people whom God had favored with direct instructions concerning the method that was to be followed in worshiping Him.

After the flesh. That is, according to the flesh. The phrase denotes those who were Israelites by natural descent from Abraham. Even though they have failed to recognize Jesus as the Messiah, and have in some things turned aside from the counsel of God, the fact remains that the account of the laws and regulations relative to the Temple services, given by the Lord through Moses to the Jews while they were encamped at Sinai, is a reliable statement of the form of worship required of them by God. This record contains many principles of truth that pertain to Christians as much as to Jews, and the teaching of the unity that God desires to see among His people is one of the most important of those principles.

Partakers. Priests and laity became one in their united worship at the altar; that was their visible means of communion with God, and it was there that they were all on the same level before God and shared the fellowship of His family. This union in the sacrificial services of the altar identified them as members of the people of Israel, worshipers of Jehovah, the one true God.

19. What say I then? That is, What is the meaning of that which I have been saying to you? Does my reasoning justify the belief that an idol has real existence? The answer is negative. Paul did not wish to imply that an idol had any importance, or that the food offered to it differed from any other food simply because it had been used in that way.

Emphasis on the truth that idols are of no importance in this world would naturally lead to the conclusion that the things offered to idols are nothing. This deduction is true. But lest the believers should draw the conclusion that, such being the case, they could mingle with idolaters, taking part in their heathen feasts without compromising Christian principles, Paul gave warning regarding the true nature of idolatry (v. 20).

20. But. What, then, is the real import of all that has been said about the danger of having any form of contact with idols and their worship? Paul rejects the idea that the nothingness of idols, or the nothingness of things offered to idols, removes the objection to participation in the entertainments at idol temples.

Devils. Gr.daimonia, “demons.” In the LXX of Ps. 96:5 daimonia translates the Heb. elilim, which means literally, “nothings,” and in the LXX of Deut. 32:17 the Heb. shedim, “evil spirits,” “demons.” In the NT daimonia is always used of evil spirits (see Matt. 7:22; Mark 1:34, 39; 1 Tim. 4:1; etc. cf. Eph. 6:12). See on Mark 1:23; see Additional Note on Mark 1.

Fellowship with devils. Knowing the real nature of idol worship, that is communing with Satan and his evil angels, Paul urgently admonishes the Corinthians to avoid idolatry. Christians are solemnly dedicated to Christ; they belong to Him by creation and redemption, and they cannot give the least degree of sanction to a form of worship that would give honor to any being other than the one true God (see Ex. 20:3–5; Matt. 4:9, 10). Likewise it is wrong for Christians to allow their time or affections to be given to anything or any person in preference to God and His service. He must come first at all times, and His service must have first consideration always (see Matt. 22:37).

21. Cannot. The inability imposed upon believers by their knowledge of the real nature of idolatry is not physical but moral. How could those who are dedicated to the true God partake of drink offerings to Satan and his host?

Cup of the Lord. This is a reference to the wine of the communion service (see Matt. 26:27, 28). This cup belongs to the Lord, it has been consecrated to Him, and is the communion of His blood; therefore it brings those partaking of it into fellowship with Him.

Cup of devils. A symbol of all the feasting in honor of heathen gods. Satan and his followers are ever seeking to oppose and overthrow the good and wise government of God and establish the rule of sin and rebellion. Between these two ways of life there can be no communion or association. There can be no compromise between God and Satan, truth and error, righteousness and sin. Every man is called upon to choose whom he will serve. It is impossible to hold fellowship with God and with Satan at the same time; one or the other must be renounced (see Gen. 35:2–4; Joshua 24:14–16; 1 Kings 18:21; Matt. 6:24).

22. Provoke. Will Christians, endowed with all the light of the gospel, having their eyes opened to the truth concerning the nature of idol worship, run the risk of arousing the anger of the Lord by participation in idolatrous feasts? Will they allow their sensual appetites and passions so to becloud their reason that they defy their Lord by indulgence in idolatrous entertainments? The warning contained in the second commandment is sufficient to indicate the attitude of God toward idolatry, showing that He looks upon such worship as a direct insult to Himself (see Ex. 20:5). Our God is a jealous God and will not share the homage and obedience of His people with any other power (see Ex. 20:4, 5; Ex. 34:12–16; Joshua 24:19; Matt. 6:24). To join in the worship of idols by participating in their feasts would be to take part in that which God has always regarded with particular abhorrence, and which, more than anything else, is a source of provocation (see Lev. 19:4; Lev. 26:30; Deut. 18:10–12; 1 Cor. 6:9; Eph. 5:5; Rev. 21:8; Rev. 22:15).

Anything in one’s life that has the effect of taking the affections away from God and fixing them on other beings or things is a sin similar to that of the Corinthians in taking part in idol feasts and entertainments. Any attachment to friends, property, fame, popularity, or material success, which leads an individual to give time or attention to those things to such an extent that the worship of God is neglected, is idolatrous in nature and merits only the rebuke and wrath of God (see Matt. 10:37–39; Luke 14:26).

Jealousy. To illustrate His love for mankind God uses the figure of marriage (see Jer. 6:2; 2 Cor. 11:2). Departure from God to worship idols is pictured by the prophets as adultery (see Hosea 4:12–15; 8:14; 9:1, 15, 17). God, as the husband of His church, wants His bride to be exclusively His, and is very jealous of that which draws her affections away from Him. Surely no Christian who truly loves the Lord will ever permit anyone or anything to arouse His jealousy. Therefore no Christian can ever associate with anything that is idolatrous in nature.

Stronger. The construction of the question in Greek anticipates a negative answer. No man can contend successfully with God; therefore it is extreme folly to engage in any form of activity contrary to His commands and expect to escape the divine penalty. This principle should be taken into consideration by those who love sin and continue to engage in it, and at the same time profess to love and serve God. However, this fact of the certainty of judgment should not be the chief motive of our service, but rather our recognition of God’s wondrous love and faithfulness (see Rom. 5:8; 8:35; 1 Cor. 10:13).

23. Lawful for me. See on ch. 6:12.

Expedient. Gr. sumpheroµ, literally, “to bring together” used impersonally, as here, the meaning is “advantageous,” “profitable.” Although a Christian is lawfully entitled to do everything that is not out of harmony with the will of God, there are times when it would not be profitable for him to do certain things, nor would it serve to “bring together,” or unite in the belief of the truth, others who might observe the behavior of the Christian. The believer must consider how to behave so that he will help others in their efforts to live aright. If his “lawful” behavior would place a stumbling block in another’s way, then he should refrain from the course that perplexes his brother (see Matt. 18:7–10; Rom. 14:13, 15; 1 Cor. 8:9; 1 John 2:10). The welfare of others, rather than one’s own convenience, must dictate what the Christian does, if he is to do all things well.

Edify. Gr.oikodomeoµ, “to build up.” This word explains what Paul means by “expedient.” Christian behavior should be governed by the principle here laid down; namely, that all things be done with the glory of God and the blessing of one’s fellow men in mind. Those who do not follow this principle, but permit themselves to do anything they desire, provided that it is not of itself sinful, will frequently do that which injures others. Circumstances might make something wrong which is not of itself a sin.

Though it might be admitted that per se it was no sin to eat meat offered to idols, there were good reasons why, under certain circumstances, it should not be eaten. Not all things have the effect of building up the church and promoting the interests of the gospel. Paul constantly sought to advance the welfare of the church, with the object of saving souls. Whatever would legitimately aid in that course was right and proper; anything, no matter how lawful, that would hinder it was to be avoided. Those who love the Lord are anxious to do all in their power to influence men and women to turn from sin to serve God, and they will so conduct themselves that their influence will at all times be helpful. They will eat, dress, converse, furnish their homes, and order their manner of life in such a way that they will be able to do good to the limit of their ability. They may not be able to quote any particular passage of Scripture that condemns a certain course of action, but they will perceive that it is not conducive to the spiritual interests of others, and therefore not expedient (see Rom. 14:21–23; 1 Cor. 6:12).

24. Seek his own. The believer should not seek first of all to gratify his won desires and pleasures and conveniences; he ought to consider first the welfare of others. Let him ask himself the question, Will the gratification of my own taste and inclinations help or injure others? Many things may be permissible, but their practice might bring spiritual harm to others; therefore it is the duty of the Christian to abstain from them. In cases where a certain thing is not positively forbidden to a Christian, but where his example would greatly influence others, he should be guided in his behavior, not by his own desires, comfort, or convenience, but by consideration of the effect of his conduct on others.

Another’s wealth. Gr. to tou heterou, literally, “that which is the other’s.” The word “wealth” is here used in the Old English sense of “well-being.” The true Christian seeks to be like his Master, who “went about doing good” (Acts 10:38). He is actuated, not by selfish motives, but by the spirit of Jesus, which prompts him to put into practice the principle of the golden rule (see Matt. 7:12; Rom. 13:10).

25. Shambles. Gr. makellon, from the Latin macellum, “meat market.” The remains of a large market have been unearthed at Corinth, with colonnades and small shops surrounding a paved court. A marble slab built into the pavement of one of the shops bears a Latin inscription that refers to a fish market, using the word macellum for “market.” Perhaps this was the “market” here referred to.

When sacrifices were made at idolatrous temples, portions of the animal were often sold in the market. Since this meat was not kept separate from other meat offered for sale in the market, a Christian might unknowingly purchase meat that had been offered to idols. The counsel of the apostle is: such meat may be freely purchased by Christians.

For conscience sake. Literally, “on account of the conscience,” or “because of the conscience.” It was not necessary for the Christians to ask the seller whether the meat had been offered to idols. See on ch. 8:7.

26. The Lord’s. A quotation from Ps. 24:1. This passage was later used by Jews as a common form of thanksgiving before a meal (Talmud Shabbath 119a, Soncino ed., p. 586). Whether the custom was already established in the time of Paul or was practiced in Corinth is uncertain. God causes all things to grow. He provides for the needs of His children (see on 1 Tim. 4:4).

27. That believe not. That is, friends, relatives, or others who are not Christians.

To a feast. These words are supplied. The context makes clear that the invitation is to a meal in a private home, not a sacrificial celebration at a heathen temple. It often happens that Christians are offered hospitality by non-Christians, and Christians are under no obligation to reject such offers. They have the example of Christ, who accepted the hospitality of those who were not His followers (see Luke 11:37). Christianity does not require believers to become hermits, who abstain from all social contact with their fellow men (see Rom. 12:13; Titus 1:8; Heb. 13:2; 2T 645).

Disposed to go. Literally, “desire to go.” Many valuable opportunities may be lost by reluctance to accept offers of hospitality from unbelievers. All over the world the invitation to share a meal is a gesture of friendliness, and indicates an attitude of willingness to give attention to what the invited guest may say. All such occasions should be used by the Christian to witness for the Lord and to direct attention to the love of God and His plan for the salvation of man. Jesus accepted invitations from unbelievers with this objective in mind (see DA 150, 151).

Whatsoever is set before you. This phrase must be interpreted in its context. The subject is the propriety of eating meats sacrificed to idols. It is with regard to this that the invited guest was asked to lay aside his scruples and gladly partake of the food provided for him. He is not to embarrass his host or place himself in a compromising situation by making inquiries as to whether the meat on the table had earlier been an offering to the false gods worshiped by his host. However, this statement does not sanction the use of foods elsewhere forbidden. The meat must be such as the Christian can conscientiously eat without transgressing God’s requirements relative to clean and unclean meats (Lev. 11). If it meets the requirement he may receive it graciously and thankfully, without asking any questions (cf. on Rom. 14:1). The instruction relates to the question of the use of food that has been offered to idols, and is not concerned with the fitness of food from the standpoint of nutrition and health. The Christian ought to know that he is expected to use his discretion regarding injurious food that would be a danger to his physical well-being (see Rom. 12:1, 2; 1 Cor. 6:19, 20).

28. Any man. Paul does not identify the one here referred to. Some believe he refers to a pagan participant; others that he refers to a fellow Christian present at the meal who is “weak” (see on Rom. 14:1). In favor of the former is the fact that the word here translated “offered in sacrifice unto idols” means “sacrificed to the gods,” a term the pagan, who would not call his gods “idols,” would use. In favor of the latter view is the observation that the pagan’s conscience would hardly come under consideration (see 1 Cor. 10:29).

Eat not. The basis for refusal is the effect of the action on others (see on vs. 23, 24). Christians will refrain from conduct that gives unnecessary offense to anyone, particularly to a fellow believer.

Conscience. There is no need to eat anything that is questionable. There is no need to encourage idolaters by knowing eating such meat, or to tempt other Christians to eat when they do not fully understand the matter, and when they doubt in their own minds the lawfulness of such an act. Christians who love God and know His law will not deliberately do anything that would offend the conscience of others.

Lord’s. Textual evidence attests (cf. p. 10) the omission of the clause “the earth is the Lord’s, and the fulness thereof.” It is well attested, however, in v. 26.

29. Of the other. Paul’s appeal in this verse is based on the fact that Christian love will not knowingly hurt the feelings of anyone unnecessarily, or create a false impression and so lead someone into sin (see ch. 13:4–6). The weaker brother who does not fully understand the problem will probably censure and condemn the other as one who is willing to compromise with idolaters. This being the case, why should one so act as to expose himself to such an accusation? Would it not be better to abstain from eating the meat, and so avoid causing any misunderstanding or giving offense needlessly? One’s own rights and privileges should be quickly laid aside in order that a brother may not be injured (see Rom. 15:1, 2; 1 Cor. 10:24, 33; 13:5; Phil. 2:4). Christians should beware of exercising their liberty in such a manner that a stumbling block would be placed in the way of others, or that they themselves would be reproached.

My liberty. Verse 29 (second part) and v. 30 may represent the outcry of the strong brother, whom Paul seems to be representing as protesting against the restriction on his liberties. See on v. 30.

30. By grace. Here meaning “with thankfulness,” a reference to the prayer of thanksgiving at meals. For the background of the statement of v. 30 see on v. 29. If a man gives thanks to God for what he eats, and can without qualms of conscience, why should he be criticized?

Evil spoken of. Gr. blaspheµmeoµ, “to rail at,” “to revile,” “to slander.”

31. Whether. In conclusion Paul sets forth a rule that is simple, easily understood, yet comprehensive, profound, and far reaching. Consciously and with unwavering determination the Christian must do everything, even the routine items of daily life, in such a way that God, not man, is honored. Such a course calls for constant dedication of all the powers of mind and body to Him, and daily surrender of all one’s being to His Spirit (see Prov. 18:10; 1 Cor. 15:31; 2 Cor. 4:10; Col. 3:17).

Eat, or drink. Primarily the application is to the question of eating or drinking that which has any part in idol worship, but the admonition has a general application to food and drink of all kinds. Men are given the power of choice, but the Christian will exercise his choice at all times in a way that meets with the approval of God. Health must be protected as well as character (see 2T 70; Ed 195). Food and drink are of major importance in relation to the preservation of health. Many illnesses that afflict mankind are due to errors in diet (see MH 295; CD 122, 123). God requires men to care for their bodies and to keep them fit to be temples of His Spirit (see 1 Cor. 6:19, 20). Hence, Christians must learn how to select food and drink that will not injure the body, but will promote health, both mental and physical (see CD 118, 119). The ancient Israelites were assured that God would preserve them in health if they would obey His instructions (see Ex. 15:26; Deut. 7:12–15; cf. ch. 28:58–61). This He will do for His people now if they will follow His counsel and take into their bodies only those things that are in harmony with His laws (see Gen. 1:29; 3:18; Lev. 11:2–31; Eccl. 10:17; 1 Cor. 10:6; CD 121; MH 113; DA 824; CH 168). The Christian ideal is the original diet provided by the Creator in Eden (Gen. 1:29).

Whatsoever ye do. The injunction is broadened to include all the actions and plans of life. Christians are not at liberty to follow the promptings of the natural, unconverted heart and the impulses of the unregenerate body. They are under obligation to bring every thought, word, and deed into harmony with God’s revealed will (see Col. 3:17; 1 Peter 4:11; AA 482, 483; 2T 590, 591). The religion of Christ concerns all the affairs of man, whether in the physical, the mental, or the spiritual realm. The redemption provided in Christ is a complete redemption that applies to the entire man (see Rom. 8:5–9, 13, 14; 1 Cor. 9:27; Gal. 5:16, 24; 1 Thess. 5:23; CH 67, 68).

Glory. Or, “honor” (see on Rom. 3:23). The Christian’s first motive in living in harmony with the laws of God should be to promote the honor of God. This motive arises from his love for God and his desire to please his Maker (see John 14:15; 1 John 5:3). All the energies of the soul should be used to advance the interests of God’s kingdom, and so to honor God.

32. Give none offence. Christians should never act in such a way that others are led into sin by their influence (see Rom. 14:13). Three classes of people are mentioned here, and the warning is against offending any of them. These three classes include the entire community at any place, Jews, Christians, pagans. The Corinthian believers were to avoid offending the Jews by having contact with idolatry, for the Jews abhorred idols and their worship. Christians should do nothing that would lead them to think that they condoned or approved of idol worship; to do this would be to prejudice them more against Christianity and strengthen them in their opposition to it. So believers should stay away from all idol entertainments. The Gentiles, that is, all who were not Jews or Christians, were attached to idol worship and sought to justify it by any means possible. Christians should do nothing that would encourage them in it. Many members of the church at Corinth were not as fully convinced of the true nature of idolatry as they ought to be, and the stronger brethren were admonished to be careful to avoid all conduct that would confuse such members in their thinking. This principle is of perpetual application. Never should a Christian do anything that would needlessly offend anyone, be he Jew, pagan, or fellow Christian. He should seek to lead those who do not know God to a recognition of His goodness, wisdom, and love, in this way fulfilling the great purpose of their redemption, which is the wisdom of God (see Isa. 43:25; Eze. 36:22, 23; John 17:23). The world seeks peace of mind, but there is only one sure way to find real peace, and that is to follow Paul’s counsel.

33. Please all. Paul had the all-absorbing purpose of saving men, and he was prepared to do whatever could be legitimately done in order to achieve this objective; therefore he was determined to make the interests of others superior to his own interests, in order that he might draw them to Christ. He sought to avoid arousing prejudice by not needlessly insisting on his rights or stirring up opposition. Christ’s kingdom is established on principles entirely different from those upon which the kingdoms of this world are founded. Man’s thoughts are naturally opposed to God’s thoughts because of his sinful nature (see Ps. 51:5; Rom. 8:6, 7). Man naturally tries to exalt himself, to assert his own ideas and opinions irrespective of the feelings and beliefs of others, but the Christian denies self, exalts Christ, and devotes his life to the salvation of others (see Matt. 16:25; Mark 8:35; DA 550).

Many. Literally, “the many,” meaning the majority. Paul did not discriminate and seek the good of only certain ones who met his specifications; he was interested, as are all true Christians, in the salvation of all men of all races and all conditions of society.

Ellen G. White comments

1    AA 315

1, 2 PP 282

1–5TM 98

3, 4 AA 315

4     PP 366, 411

5, 6 4T 162

5–121T 652; 2T 451

6     AA 316; CD 378

6, 7 TM 99

6–151T 284

8     AA 316

9–113T 355

11   CD 378; CT 166; DA 106; Ed 50; FE 374; MH 438; PK 177; PP 293; TM 101, 420; 1T 527, 533, 609; 3T 358; 6T 410; 8T 115, 285

11, 12  PP 457; 4T 162

12   CH 585; COL 155; CT 345, 347; MYP 73; PK 60; TM 98, 103, 238; 2T 283; 3T 445; 4T 560; 5T 483, 537, 624

12, 13  AA 316

13   AH 402; CD 154; DA 129; Ev 237; MB 118; MH 248; ML 94, 313; MYP 81; PP 421; Te 105

14   1T 277

20   GC 556; PP 685

23   9T 215

24   2T 622

31   AA 317; AH 369; CD 34, 44, 56, 111, 244, 291; CG 68, 376; CT 299; Ev 265; FE 75, 425, 427, 514; GW 128; ML 141, 161; MM 275; MYP 317, 360, 364; PP 362; Te 29, 62, 137, 148, 162, 185; TM 408; 1T 514; 2T 65, 69, 129, 262, 356, 359, 368, 405, 586; 3T 84, 163, 412; 6T 171; 9T 112, 159; WM 267

31–332T 673

33        DA 550