1 Corinthians 10

I The Apostle declares that all the Israelites in the wilderness were baptized in the cloud and in the sea, 3 and that they did all eat the same spiritual meat, and drink the same spiritual drink, 5 but that nevertheless they were punished by God, 7 when they fell to idolatry, 8 or to fornication, 9 and when they tempted Christ, 10 or murmured against him. 11 Testifieth that this for our warning not to commit such sins 13 Promiseth concerning it Gods help in temptation, and a good issue 14 Exhorts them again to flee from idolatry, 15 seeing by the use of the Lords Supper they have communion in the body and blood of Christ: but by Idolatry with Devils, whose Tables therefore must avoid, 22. and under no pretext provoke God, or give offence to the neighbor, 25 notwithstanding permiteth to eat without question whatsoever is set before us, except any one gives us notice of it. 31. And concludes this discourse with a general exhortation to do all things for Gods glory, and the edification of our neighbhour.

1. AND I will not brethren that ye be ignorant that our Fathers [Namely, who came out of Egypt with Moses] were all under the cloud, [namely, which interposed it self betwixt the army of the Egyptians and of the Israelites, and which bedewed and descended the Israelites, when they went through the red sea, Exodus 14:19. etc. Psalms 105:39. Which Paul here testifieth to have been antitype of our baptism, like as Peter speaks of deliverance of Noah in the Ark, out of the midst of the flood, 1 Pet. 21.] and all passed through the sea:

2. And were all baptized into Moses [That is, by Moses, or by the ministry of Moses; or in the doctrine of Moses, as is said in Acts 19:3. that some were baptized in the baptism of John, i.e. in the doctrine of John, which was confirmed by his baptism] in the cloud, and in the sea.

3. And did all eat the same [Namely, in the signs, which signified one and the same thing: and that not only with another, but also with us: which appears from thence that Paul here useth the name Baptism, and afterwards saith that the Rock was Christ: and for that otherwise Paul’s conclusion should not be firm, except they had one kind of meat with us in respect of the signification] spiritual meat: [namely, the Manna, which is called a spiritual meat, because it served the Israelites, not only for corporal food, but also to be for an extraordinary sign of the flesh of Christ, and in that respect had a spiritual relation unto Christ, as Christ at large declares, John 6. and as afterwards for the same reason the rock is called spiritual.]

4. And did all drink the same spiritual drink. For they drank of the spiritual rock which [Namely, rock] followed; [i.e. by the streams or brook flowed from thence, after that it was stricken by Moses, Numb. 20.8,11. Psalms 105:41.] and the rock was Christ. [that is, was a sign and a type of Christ, who being by the Father smitten to death for our sake, should yield forth unto us the streams of the living water, John 7:38. And this is a phrase usual in the Sacrament as the bread and wine of the Lords Supper are called the body and blood of Christ, because they are a sign and seal thereof. What some would say, that the sense should be Christ was the rock, is repugnant not only to the words of the text, but also unto the thing its self, forasmuch as all the Israelites to have drunk of Christ, seeing many of them believed not, and God as not well-pleased with them, ver.5. and Hebrews 4:2.]

5. But in the greater things (part) of them God took no pleasure, for they were smitten in the witness. [Namely, because of their unbelief, as Paul clares Heb. 3.ver.17,18,19.]

6. And these things happened for types of us, [That is, for examples, and warnings. Namely that if we follow after such like sins, notwithstanding we shall also have been partakers of these holy signs, either shall we escape the same punishment, which can upon them for the same. See of this word ver.11 Philippians 3:17. 1 Tim. 2.7.] that we should have no lust unto evil. [Gr. Should be no desires of evil things. Namely, of idolatry, fornication, and such ill which are related afterwards] like as they had lust.

7. And be no idolaters, like as some of them That is, a great part of them, namely, those that committed idolatry with the molten calf] as it is written, people set down to eat and drink, and they rose up to pl. [that is, to dance, laugh, and caper, as the idolats after their Idolatrous feasts, commonly used to do Exodus 32:6.]

8. And let us not commit fornication, as some of them committed fornication, [Namely, in the air of the Midianites, by the counsel of Balaam being enticed unto Idolatry and fornication, Numb. 25.] d fell in one day three and twenty thousand. [Numb. 25.9. it is said four and twenty thousand. But it may be that there were killed betwixt three and four and twenty thousand, of which the Apostle kept the lesser number. Others think that there were three and twenty thousand slain with the sword, after the example of the zeal of Phineas, and that the other thousand of the chiefest were afterwards by the command of Moses.]

9. And let us not tempt Christ, [That is, provoke him, or call in question his power to punish the unthankfull, as the Israelites, Numb. 21.5. when they were not content with the Manna, nor with the waters, which the Lord miraculously afforded them: and like as the Corinthians, who rather followed the feasts of Idolaters which were full of offence and danger, then a simple food which the Lord afforded them at home] as some of them also attempted, [namely, Christ, whom he had named immediately before. For it was the Angel of the Covenant, the eternal son of God, who guided them in the wilderness, and whom they provoked. See Exodus 14:19. and 23. and Esa. 63.9.] and were destroyed of the serpents

10. And murmur ye not, as some of them also murmured, [The Israelites many times murmured against God in the wilderness, when they wanted anything, or when they were not content with the benefits which God gave them. But here respect is had especially to those events. Numb. 11.4.33. when they desired flesh, and were therefore by God destroyed with several plagues, and Numb. 16.1,2. when Corah with his company murmured against Moses and Aaron, and some were burnt, some sunk into the earth] and were consumed by the destroyer. [this name is not found indeed in this history, but is added by Paul, either hereby to understand the severity of God himself in these punishments, or any Angel which God made use of for this destruction, as he did, Exodus 12:23. and Esa. 27.36.]

11. And all these things came upon them for types: [That is, examples of judgment upon such. See v.6.] and are written for warning of us, on whom the end of ages [that is, the last times, in which the grace of God is more powerfull, and weakedness greater. Wherefore we must by the grace of God take the more heed to our selves, 1 Tim. 4.1. 2 Pet.3.3.] are come [Gr. Meet, or are met.]

12. So then he that thinketh to stand [That is, he that conceits himself to be firm in faith, he that could not fall into such sins] let him take heed that he do not fall. [that is, let him be careful that thereby he be not brought to a fall, to commit those sins and offences for which God punished the Israelites. From whence appears that the Apostle doth not exhort believers to doubt of their salvation, contrary to his own doctrine, Romans 5:1. and 8.31. but that he warns the self-conceited only, not to depend upon themselves, and to shun the occasions whereby they might be brought to fall. For weak believers when out of weakness they may fall, have the promise of being raised up again. See Psalms 37:24. and the following verse here.]

13. No temptation [Namely, whereby ye are brought to the communion of the Idolaters and their feasts] hath taken you, but humane: [namely, which sprung from your humane infirmity and from fear of the displeasure of the Idolaters, who have requested you thereunto. Herewith he comforts them, and exhorts them to more constancy for the future, seeing God maketh us this promise, that he will not let his be tempted above their power] but God is faithful who will not ye be tempted, above that you are able, [that is, above the power which ye have already received by Gods Spirit. For of our selves we were able to do nothing, John 15.ver.15. 2 Cor. 3.5. Philippians 4:13.] but he shall with the temptation [namely, which he shall suffer to come upon you, although they were much greater then hitherto have happened, John 16:33.] give [Gr. Make] also the issue, that ye may be able to bear them.

14. Therefore [That is, seeing then that we have these examples of Gods judgment on the one side, and of Gods faithful promise on the other side] my beloved flee from Idolatry. [namely, not only that which is such indeed, but also that which might give inducement to, or suspicion of it, or which is a sign thereof: of which he hitherto spoken.]

15. I speak as unto understanding (person) [that is, as to them that are expert and informed in the mysteries, of our faith] judge that which I say.

16. The cup of thanksgiving [Or, the cup of blessing. But seeing the Apostle hereafter chapter 11.24. useth the word to give thanks or thank, as also the Evangelists, Matthew 26:27. Mark 14, 23 Luke 22:17. therefore this word thanksgiving is retained also here in the text] which we (giving thanks) do bless [Gr. Eulogoumen, which word signifies both to bless, and give thanks, Yet must here be translated bless, and not give thanks, forasmuch as it cannot be said that we give thanks the cup, as the Gr. Conjuction or construction of the words would require; but will bless the cup. And by this blessing is understood, not by force of any words to change the wine into the essential blood of Christ, but by prayer, thanksgiving, and rehearsing of the institution and end of the Holy Supper, to consecrate, or separate from other common drink, and appropriate it to the holy use, as the word bless is also used, Genesis 2:3. Exodus 20:11. where God is said to have blessed and hallowed the seventh day, because he separated it from the common days, and appropriated it to a holy use. See the exposition hereof in the annotation on Matthew 26:26.] is it not a communion of the blood of Christ? [that is, a sign and a pledge of the spiritual communion which we have with Christ’s body and blood, as ver 18. is said that the Israelites had communion with the alter, and ver.20. that they that ate Idol-sacrifices had communion with divels. A phrase usual in the Sacraments, see ver.4. and 1 Cor. 11.24.25.] the bread that we break, is it not the communion of the body of Christ?

17. For (it is) one bread, [Namely, that is broken, and in which we have communion. Or, for we many are one bread, and one body] (so) so are we many one body: [that is, one spiritual body, whereof Christ is the head. See Romans 12:5. 1 Cor. 6.15. and 12.12 etc.] seeing we are all partakers of one bread.

18. Behold Israel which is after the flesh: [that is, the people of the Jews, descended from Israel according to the flesh, which at that time had still their temple and worship; although the virtue of it was made void by the coming of Christ] have not they which eat the sacrifices, communion with the alter? [that is, with the worship which was used by them upon the alter and about the same, and which they thereby testified that they still approved.]

19. What say I therefore? That an Idol is ought? Or that the Idol-sacrifice is ought?

20. Yea (I say) that that which the Gentiles offer, they offer to devils, [For many of the Gentiles Gods which they honoured by their images were wicked spirit. See Levit. 17.7. and Deuteronomy 32:17. And although sometimes they would thereby honour some deceased men and other creatures, or else the Creator of heaven and earth himself, as may be seen Acts 17:23. Rom1.21. yet nevertheless they are said to give that homour to devils, because the devil was the inspire and institutor of such image-worship, whereby God was not honoured but dishonoured. Esa. 40.8.] and not to God. And I will not that ye have communion with devils.

21. Ye cannot [Namely, rightly and duly so that ye would please God. See the like phrase, Matthew 6:14.] drink the cup of the Lord, and the cup of the Devil: ye cannot be partakers of the Table of the Lord, [that is, of the meat and drink of the Lords table, which is received by Christians for a sign of communion with Christ] and of the table of the Devils. [that is, of the meat and drink of the feasts, which is received for a sign of communion with Devils.]

22. Or do we provoke the Lord? [That is, will we stir him up to our doings, and consequently bring his judgment upon our heads, Deuteronomy 32:21. the Greek word properly signifies, stir him up to jealousy] Are we stronger then he? [namely, to keep off his punishing hand from us, when that shall strike us.]

23. All things [Namely, which are indifferent in themselves, not forbidden by God in the New Testament, as among other things was the eating of all sorts of meat, when it could be done without offence. The Apostle now forwards treats of two other cases, which with certain limitations he permits in that which follows] are lawful for me, but all things are not profitable: [namely, for myself] all things are lawful for me, but all things edify not. [namely, my neighbour.]

24. Let no man seek that which is his own [Namely, only or with the hurt and disadvantage of his neighbour, Ro. 13. v. 6.] but let every one (seek) that which is another’s. [that is, seek also that which is another’s, for we must love our neighbour as our selves: we may then indeed love our selves also, but not contrary to the love of our neighbour.]

25. Eat all [That is, all sorts. Here then in the first place the Apostle permits, that whatsoever cometh to the market may be used for meat by us, although nevertheless it many times comes to pass, that part of that which was offered to idols, is sold there also, when it is not used in feasts or sacrifices. But when it is brought to the market or into the shambles, the Idol is then no more honoured therewith, but it is accounted common meat] that is sold in the shambles, questioning nothing [or making no difference, namely, whether it were sacrificed before or not: for the Greek word signifieth both] for conscience sake.

26. For the earth is the Lord’s, [That is, although before it was abused by idolaters, yet it ceaseth not to abide a creature of the Lord’s, who hath created it to be used with thanksgiving, 1 Tim. 4. 4.] and the fullness of the same.

27. And if any one of the unbelievers invite you, [Namely, to his house, the feast not being made for the honour of the Idol, as the Gentiles often used the remainder of such sacrificed beasts, or meats, for private and civil feasts] and ye will go (thither) [that is, hold it expedient to go, to maintain civil communion or neighbourhood, whereby the Apostle gives to understand, that before men go thither they should also weigh well wherefore they are invited thither] eat all [that is, of all things] that is set before you, questioning nothing [or making no difference] for conscience sake.

28. But if any one [Namely, of the weak believers, which might be offended thereby: or else of the unbelievers who sits at meat with thee, and thereby might look upon thee for a man which went without religion or of their heathenish religion, if thou being admonished shouldst nevertheless eat therefore] saith unto thee, that is idol sacrifice, eat (it) not for his sake who gave (thee) notice of (it) and (for) conscience sake. For the Earth is the Lords and the fullness thereof . [this same place taken out of Psa. 24. the Apostle here again produceth, to show that men may well leave such meat, seeing there are more meats which God hath created upon earth for our use.]

29. But I say (for) conscience not of thine own self, but of the other. [Namely, who gives the warning of this, and is offended thereby, for the reason before rehearsed] For why is my liberty judged [that is, why shall I by the scandalous use of liberty, give occasion that another’s conscience should condemn mine action or reproach the same. Or seeing I know from God’s word that this is now free to me, why shall I subject the judgment of my conscience to the judgment of another’s conscience who is yet weak, or suffer myself to be reproached by such a one: it is enough for me that I omit the eating of such meat for that time for their sakes, and nevertheless retain the liberty in my mind, to do this at another time without offence, and to thank God for it] of another’s conscience.

30. And if I by grace [Namely, of the Gospel, in which Christ hath set us free from the yoak of ceremonies and the difference of meats] am partaker (of the meat) why am I reproached for that for which I give thanks?

31. Whether therefore ye eat, or whether ye drink, or whether ye do anything (else) do it all for the glory of God.

32. Be without giving offence, both to the Jews and to the Greeks, and to the Church of God. [Under these three sorts the Apostle comprehends all men, who were either Jews, or Gentiles, or Christians, non of which must be offended by us, by the use of liberty: which is to be understood if they be such persons, of whom we have hope that they may thereby be gained by us.]

33. Even as I also please all [That is, seek to please. This must be understood as the former, namely, in respect of the use or omission of our Christian liberty, not in respect of doctrine or other things which are commanded or forbidden of God. See Gal. 1. v. 8, 10,] in all things, not seeking mine own profit, but the (profit) of many, that they may be saved.