CHAPTER 10
1Co
10:1–33. Danger of Fellowship with
Idolatry Illustrated in the History of Israel: Such Fellowship Incompatible with Fellowship in the Lord’s Supper.
Even Lawful Things Are to Be Forborne, so
as Not to Hurt Weak Brethren.
1.
Moreover—The oldest manuscripts read “for.”
Thus the connection with the foregoing chapter is expressed. Ye need to
exercise self-denying watchfulness notwithstanding all your privileges, lest ye
be castaways. For the Israelites with all their privileges were most of them
castaways through want of it.
ignorant—with all your boasted “knowledge.”
our
fathers—The Jewish Church stands in the
relation of parent to the Christian Church.
all—Arrange as the Greek, “Our fathers were all
under the cloud”; giving the “all” its proper emphasis. Not so much as
one of so great a multitude was detained by force or disease (Ps 105:37) [Bengel]. Five times the “all” is
repeated, in the enumeration of the five favors which God bestowed on Israel
(1Co 10:1–4). Five times, correspondingly, they sinned (1Co 10:6–10). In
contrast to the “all” stands “many (rather, ‘the most’) of them” (1Co 10:5). All
of them had great privileges, yet most of them were castaways through
lust. Beware you, having greater privileges, of sharing the same doom through a
similar sin. Continuing the reasoning (1Co 9:24), “They which run in a race,
run all, but one receiveth the prize.”
under
the cloud—were continually under the
defense of the pillar of cloud, the symbol of the divine presence (Ex
13:21, 22; Ps 105:39; compare Is 4:5).
passed
through the sea—by God’s miraculous interposition
for them (Ex 14:29).
2.
And—“And so” [Bengel].
baptized
unto Moses—the servant of God and
representative of the Old Testament covenant of the law: as Jesus, the Son of
God, is of the Gospel covenant (Jn 1:17; Heb 3:5, 6). The people were led to
believe in Moses as God’s servant by the miracle of the cloud protecting them,
and by their being conducted under him safely through the Red Sea; therefore
they are said to be “baptized unto” him (Ex 14:31). “Baptized” is here
equivalent to “initiated”: it is used in accommodation to Paul’s
argument to the Corinthians; they, it is true, have been “baptized,” but so
also virtually were the Israelites of old; if the virtual baptism of the latter
availed not to save them from the doom of lust, neither will the actual baptism
of the former save them. There is a resemblance between the symbols also: for
the cloud and sea consist of water, and as these took the Israelites out of
sight, and then restored them again to view, so the water does to the baptized
[Bengel]. Olshausen understands “the cloud” and “the sea” as
symbolizing the Spirit and water respectively (Jn 3:5; Ac
10:44–47). Christ is the pillar cloud that screens us from the heat of God’s
wrath. Christ as “the light of the world” is our “pillar of fire” to guide us
in the darkness of the world. As the rock when smitten sent forth the waters,
so Christ, having been once for all smitten, sends forth the waters of the
Spirit. As the manna bruised in mills fed Israel, so Christ, when “it pleased
the Lord to bruise Him,” has become our spiritual food. A strong proof of
inspiration is given in this fact, that the historical parts of
Scripture, without the consciousness even of the authors, are covert prophecies
of the future.
3.
same spiritual meat—As the Israelites had the water
from the rock, which answered to baptism, so they had the manna which
corresponded to the other of the two Christian sacraments, the Lord’s Supper.
Paul plainly implies the importance which was attached to these two
sacraments by all Christians in those days: “an inspired protest against those
who lower their dignity, or deny their necessity” [Alford]. Still he guards against the other extreme of
thinking the mere external possession of such privileges will ensure salvation.
Moreover, had there been seven sacraments, as Rome teaches, Paul would have
alluded to them, whereas he refers to only the two. He does not mean by “the
same” that the Israelites and we Christians have the “same” sacrament;
but that believing and unbelieving Israelites alike had “the same”
spiritual privilege of the manna (compare 1Co 10:17). It was “spiritual
meat” or food; because given by the power of God’s spirit, not by human labor [Grotius and Alford] Ga 4:29, “born after the Spirit,” that is,
supernaturally. Ps 78:24, “corn of heaven” (Ps 105:40). Rather, “spiritual” in
its typical signification, Christ, the true Bread of heaven, being
signified (Jn 6:32). Not that the Israelites clearly understood the
signification; but believers among them would feel that in the type something
more was meant; and their implicit and reverent, though indistinct, faith was
counted to them for justification, of which the manna was a kind of sacramental
seal. “They are not to be heard which feign that the old fathers did look only
for transitory promises” [Article VII, Church of England], as appears from this
passage (compare Heb 4:2).
4.
drink—(Ex 17:6). In Nu 20:8, “the beasts”
also are mentioned as having drunk. The literal water typified “spiritual
drink,” and is therefore so called.
spiritual
Rock that followed them—rather, “accompanied
them.” Not the literal rock (or its water) “followed” them, as Alford explains, as if Paul sanctioned
the Jews’ tradition (Rabbi Solomon on Nu 20:2) that the rock itself, or at
least the stream from it, followed the Israelites from place to place (compare
De 9:21). But Christ, the “Spiritual Rock” (Ps 78:20, 35; Ps 78:20, 35, De
32:4, 15, 18, 30, 31, 37; Is 28:16; 1Pe 2:6), accompanied them (Ex 33:15).
“Followed” implies His attending on them to minister to them;
thus, though mostly going before them, He, when occasion required it, followed
“behind” (Ex 14:19). He satisfied all alike as to their bodily thirst
whenever they needed it; as on three occasions is expressly recorded (Ex 15:24,
25; 17:6; Nu 20:8); and this drink for the body symbolized the spiritual drink
from the Spiritual Rock (compare Jn 4:13, 14; see on 1Co 10:3).
5.
But—though they had so many tokens of
God’s presence.
many
of them—rather, “the majority of them”;
“the whole part.” All except Joshua and Caleb of the first generation.
not—in the Greek emphatically standing in the beginning
of the sentence: “Not,” as one might have naturally expected, “with the more
part of them was,” &c.
God—whose judgment alone is valid.
for—the event showed, they had not pleased God.
overthrown—literally, “strewn in heaps.”
in
the wilderness—far from the land of promise.
6.
were—Greek, “came to pass as.”
our
examples—samples to us of what will befall
us, if we also with all our privileges walk carelessly.
lust—the fountain of all the four other offenses enumerated, and
therefore put first (Jam 1:14, 15; compare Ps 106:14). A particular case of
lust was that after flesh, when they pined for the fish, leeks, &c., of
Egypt, which they had left (Nu 11:4, 33, 34). These are included in the “evil
things,” not that they are so in themselves, but they became so to the
Israelites when they lusted after what God withheld, and were discontented with
what God provided.
7.
idolaters—A case in point. As the Israelites sat
down (a deliberate act), ate, and drank at the idol feast to
the calves in Horeb, so the Corinthians were in danger of idolatry by a like
act, though not professedly worshipping an idol as the Israelites (1Co 8:10,
11; Ex 32:6). He passes here from the first to the second person, as they alone
(not he also) were in danger of idolatry, &c. He resumes the first person
appropriately at 1Co 10:16.
some—The multitude follow the lead of some bad men.
play—with lascivious dancing, singing, and drumming round the
calf (compare “rejoiced,” Ac 7:41).
8.
fornication—literally, Fornication was
generally, as in this case (Nu 25:1–18), associated at the idol feasts with
spiritual fornication, that is, idolatry. This all applied to the Corinthians
(1Co 5:1, 9; 1Co 8:10). Balaam tempted Israel to both sins with Midian (Rev
2:14). Compare 1Co 8:7, 9, “stumbling-block,” “eat … thing offered unto …
idol.”
three
and twenty thousand—in Nu 25:9 “twenty and four
thousand.” If this were a real discrepancy, it would militate rather against
inspiration of the subject matter and thought, than against verbal
inspiration. The solution is: Moses in Numbers includes all who died “in the
plague”; Paul, all who died “in one day”; one thousand more may have
fallen the next day [Kitto, Biblical
Cyclopaedia]. Or, the real number may have been between twenty-three
thousand and twenty-four thousand, say twenty-three thousand five hundred, or
twenty-three thousand six hundred; when writing generally where the exact
figures were not needed, one writer might quite veraciously give one of the two
round numbers near the exact one, and the other writer the other [Bengel]. Whichever be the true way of
reconciling the seeming discrepant statements, at least the ways given above
prove they are not really irreconcilable.
9.
tempt Christ—So the oldest versions, Irenaeus (264), and good
manuscripts read. Some of the oldest manuscripts read “Lord”; and one
manuscript only “God.” If “Lord” be read, it will mean Christ. As
“Christ” was referred to in one of the five privileges of Israel (1Co 10:4), so
it is natural that He should be mentioned here in one of the five corresponding
sins of that people. In Nu 21:5 it is “spake against God” (whence
probably arose the alteration in the one manuscript, 1Co 10:9, “God,” to
harmonize it with Nu 21:5). As either “Christ” or “Lord” is the genuine
reading, “Christ” must be “God.” Compare “Why do ye tempt the Lord?” (Ex 17:2,
7. Compare Ro 14:11, with Is 45:22, 23). Israel’s discontented complainings
were temptings of Christ especially, the “Angel” of the covenant (Ex 23:20, 21;
32:34; Is 63:9). Though they drank of “that Rock … Christ” (1Co 10:4), they yet
complained for want of water (Ex 17:2, 7). Though also eating the same
spiritual meat (Christ, “the true manna,” “the bread of life”), they yet
murmured, “Our soul loatheth this light bread.” In this case, being punished by
the fiery serpents, they were saved by the brazen serpent, the emblem of Christ
(compare Jn 8:56; Heb 11:26). The Greek for “tempt” means, tempt
or try, so as to wear out the long-suffering of Christ (compare Ps 95:8,
9; Nu 14:22). The Corinthians were in danger of provoking God’s long-suffering
by walking on the verge of idolatry, through overweening confidence in their
knowledge.
10.
some of them … murmured—upon the
death of Korah and his company, who themselves were murmurers (Nu 16:41, 49).
Their murmurs against Moses and Aaron were virtually murmurs against God
(compare Ex 16:8, 10). Paul herein glances at the Corinthian murmurs against
himself, the apostle of Christ.
destroyed—fourteen thousand seven hundred perished.
the
destroyer—THE same destroying angel sent by
God as in Ex 12:23, and 2Sa 24:16.
11.
Now … these things … ensamples—resuming
the thread of 1Co 10:6. The oldest manuscripts read, “by way of example.”
the
ends of the world—literally, “of the ages”; the New
Testament dispensation in its successive phases (plural, “ends”) being
the winding up of all former “ages.” No new dispensation shall appear till
Christ comes as Avenger and Judge; till then the “ends,” being many, include various
successive periods (compare Heb 9:26). As we live in the last dispensation,
which is the consummation of all that went before, our responsibilities are the
greater; and the greater is the guilt, Paul implies, to the Corinthians, which
they incur if they fall short of their privileges.
12.
thinketh he standeth—stands and thinks that he stands [Bengel]; that is, stands “by faith …
well pleasing” to God; in contrast to 1Co 10:5, “with many of them God was not
well pleased” (Ro 11:20).
fall—from his place in the Church of God (compare 1Co 10:8,
“fell”). Both temporally and spiritually (Ro 14:4). Our security, so far as
relates to God, consists in faith; so far as relates to ourselves, it consists
in fear.
13. Consolation to them, under their temptation; it is none but
such as is “common to man,” or “such as man can bear,” “adapted to man’s powers
of endurance” [Wahl].
faithful—(Ps 125:3; Is 27:3, 8; Rev 3:10). “God is faithful” to the
covenant which He made with you in calling you (1Th 5:24). To be led into
temptation is distinct from running into it, which would be “tempting
God” (1Co 10:9; Mt 4:7).
way
to escape—(Je 29:11; 2Pe 2:9). The Greek
is, “the way of escape”; the appropriate way of escape in each
particular temptation; not an immediate escape, but one in due time, after
patience has had her perfect work (Jam 1:2–4, 12). He “makes” the way of escape
simultaneously with the temptation which His providence permissively arranges
for His people.
to
bear it—Greek, “to bear up under
it,” or “against it.” Not, He will take it away (2Co 12:7–9).
14. Resuming the argument, 1Co 10:7; 1Co 8:9, 10.
flee—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.
15. Appeal to their own powers of judgment to weigh the
force of the argument that follows: namely, that as the partaking of the Lord’s
Supper involves a partaking of the Lord Himself, and the partaking of the
Jewish sacrificial meats involved a partaking of the altar of God, and, as the
heathens sacrifice to devils, to partake of an idol feast is to have fellowship
with devils. We cannot divest ourselves of the responsibility of “judging” for
ourselves. The weakness of private judgment is not an argument against its use,
but its abuse. We should the more take pains in searching the infallible word,
with every aid within our reach, and above all with humble prayer for the
Spirit’s teaching (Ac 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.
To
wise men—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.”
16.
The cup of blessing—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 (Mt 26:27; Lu 22:17, 20).
we
bless—“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, 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 (Jn
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 (Le 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.
17.
one bread—rather, “loaf.” One loaf alone
seems to have been used in each celebration.
and one body—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).
we
… all—Greek, “the whole of us.”
18.
Israel after the flesh—the
literal, as distinguished from the spiritual, Israel (Ro 2:29; 4:1; 9:3; Ga
4:29).
partakers
of the altar—and so of God, whose is the
altar; they have fellowship in God and His worship, of which the altar is the
symbol.
19,
20. What say I then?—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 (De 32:17; Le 17:7;
2Ch 11:15; Ps 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).
20.
I would not that ye … have fellowship with devils—by partaking of idol feasts (1Co 8:10).
21.
Ye cannot drink the cup of the Lord—really
and spiritually; though ye may outwardly (1Ki 18:21).
cup
of devils—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.
the
Lord’s table—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 (Is 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.
22.
Do we provoke the Lord to jealousy?—by
dividing our fellowship between Him and idols (Ez 20:39). Is it our wish to
provoke Him to assert His power? De 32:21 is before the apostle’s mind [Alford], (Ex 20:5).
are
we stronger?—that we can risk a contest with
Him.
23.
All things are lawful for me,
&c.—Recurring to the Corinthian plea (1Co 6:12), he repeats his
qualification of it. The oldest manuscripts omit both times “for me.”
edify
not—tend not to build up the
spiritual temple, the Church, in faith and love. Paul does not appeal to the
apostolic decision (Ac 15:1–29), which seems to have been not so much regarded
outside of Palestine, but rather to the broad principle of true Christian
freedom, which does not allow us to be governed by external things, as though,
because we can use them, we must use them (1Co 6:12). Their use
or non-use is to be regulated by regard to edification.
24. (1Co 10:33; 1Co 13:5; Ro 15:1, 2).
25.
shambles—butchers’ stalls; the flesh market.
asking
no question—whether it has been offered to an
idol or not.
for
conscience’ sake—If on asking you should hear it had
been offered to idols, a scruple would arise in your conscience which was
needless, and never would have arisen had you asked no questions.
26. The ground on which such eating without questioning is
justified is, the earth and all its contents (“the fulness thereof,” Ps 20:1;
50:12), including all meats, belong to the Lord, and are appointed for our use;
and where conscience suggests no scruple, all are to be eaten (Ro 14:14, 20; Ro
14:14, 20, 1Ti 4:4, 5; compare Ac 10:15).
27.
ye be disposed to go—tacitly implying, they would be as
well not to go, but yet not forbidding them to go (1Co 10:9) [Grotius]. The feast is not an idol
feast, but a general entertainment, at which, however, there might be meat that
had been offered to an idol.
for
conscience’ sake—(See on 1Co 10:25).
28.
if any man—a weak Christian at table, wishing
to warn his brother.
offered
in sacrifice unto idols—The
oldest manuscripts omit “unto idols.” At a heathen’s table the expression,
offensive to him, would naturally be avoided.
for
conscience’ sake—not to cause a stumbling-block to
the conscience of thy weak brother (1Co 8:10–12).
for
the earth is the Lord’s,
&c.—not in the oldest manuscripts.
29.
Conscience … of the other—the weak
brother introduced in 1Co 10:28.
for
why is my liberty judged off another man’s conscience?—Paul passes to the first person, to teach his converts by
putting himself as it were in their position. The Greek terms for “the
other” and “another” are distinct. “The other” is the one with whom
Paul’s and his Corinthian converts’ concern is; “another” is any
other with whom he and they have no concern. If a guest know the meat to be
idol meat while I know it not, I have “liberty” to eat without being condemned
by his “conscience” [Grotius].
Thus the “for,” &c. is an argument for 1Co 10:27, “Eat, asking no
questions.” Or, Why should I give occasion by the rash use of my liberty that
another should condemn it [Estius],
or that my liberty should cause the destruction of my weak brother?” [Menochius]. Or, the words are those of
the Corinthian objector (perhaps used in their letter, and so quoted by Paul),
“Why is my liberty judged by another’s conscience?” Why should not I be judged
only by my own, and have liberty to do whatever it sanctions? Paul replies in
1Co 10:31, Your doing so ought always to be limited by regard to what most
tends “to the glory of God” [Vatablus,
Conybeare and Howson]. The first explanation is simplest;
the “for,” &c. in it refers to “not thine own” (that is, “not my
own,” in Paul’s change to the first person); I am to abstain only in the case
of liability to offend another’s conscience; in cases where my own
has no scruple, I am not bound, in God’s judgment, by any other conscience than
my own.
30.
For—The oldest manuscripts omit “For.”
by
grace—rather, “thankfully” [Alford].
I
… be partaker—I partake of the food set before
me.
evil
spoken of—by him who does not use his
liberty, but will eat nothing without scrupulosity and questioning whence the
meat comes.
give
thanks—which consecrates all the
Christian’s acts (Ro 14:6; 1Ti 4:3, 4).
31. Contrast Zec 7:6; the picture of worldly men. The godly may
“eat and drink,” and it shall be well with him (Je 22:15, 16).
to
the glory of God—(Col 3:17; 1Pe 4:11)—which involves
our having regard to the edification of our neighbor.
32.
Give none offence—in things indifferent (1Co 8:13; Ro
14:13; 2Co 6:3); for in all essential things affecting Christian doctrine and
practice, even in the smallest detail, we must not swerve from
principle, whatever offense may be the result (1Co 1:23). Giving offense is
unnecessary, if our own spirit cause it; necessary, if it be caused by the
truth.
33.
I please—I try to please (1Co 9:19, 22; Ro
15:2).
not
seeking mine own—(1Co 10:24).
many—rather as Greek, “the
many.”
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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