1 Corinthians 10

1 Corinthians 10:1

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

All under the cloud (παντεςυποτηννεφελην). They all marched under the pillar of cloud by day (Exodus 13:21; Exodus 14:19) which covered the host (Numbers 14:14; Psalms 95:39). This mystic cloud was the symbol of the presence of the Lord with the people.

1 Corinthians 10:2

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

1 Corinthians 10:3

The same spiritual meat (τοαυτοπνευματικονβρωμα). Westcott and Hort needlessly bracket to αυτο. Βρωμα is food, not just flesh. The reference is to the manna (Exodus 16:13ff.) which is termed “spiritual” by reason of its supernatural character. Jesus called himself the true bread from heaven (John 6:35) which the manna typified.

1 Corinthians 10:4

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

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

1 Corinthians 10:5

With most of them (εντοιςπλειοσιναυτων). “A mournful understatement,” for only two (Caleb and Joshua) actually reached the Promised Land (Numbers 14:30-32). All the rest were rejected or αδοκιμο (9:27).

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

1 Corinthians 10:6

Were our examples (τυποημωνεγενηθησαν). More exactly, examples for us (objective genitive ημων, not subjective genitive, of us). The word τυπο (our types) comes from τυπτω, to strike, and meant originally the mark of a blow as the print of the nails (John 20:25), then a figure formed by a blow like images of the gods (Acts 7:43), then an example to be imitated (1 Peter 5:3; 1 Timothy 4:12; 1 Thessalonians 1:7; 2 Thessalonians 3:9), or to be avoided as here, and finally a type in a doctrinal sense (Romans 5:14; Hebrews 9:24).

To the intent we should not lust after (ειςτομηειναημαςεπιθυμητας). Purpose expressed by εις with the articular infinitive τοεινα and the accusative of general reference with επιθυμητας (lusters) in the predicate.

1 Corinthians 10:7

Neither be ye idolaters (μηδεειδωλολατραγινεσθε). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word ειδωλολατρης seems to be a Christian formation to describe the Christian view. Eating ταειδωλοθυτα might become a stepping-stone to idolatry in some instances.

Drink (πειν). Short form for πιειν, sometimes even πιν occurs (Robertson, Grammar, p. 204).

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

1 Corinthians 10:8

Neither let us commit fornication (μηδεπορνευωμεν). More exactly, And let us cease practicing fornication as some were already doing (1 Corinthians 6:11; 1 Corinthians 7:2). The connection between idolatry and fornication was very close (see Jowett, Epistles of Paul, II, p. 70) and see about Baal-Peor (Numbers 25:1-9). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite.

In one day (μιαημερα). An item that adds to horror of the plague in Numbers 25:9 where the total number Isaiah 24,000 instead of 23,000 as here for one day.

1 Corinthians 10:9

Neither let us tempt the Lord (μηδεεκπειραζωμεντονΚυριον). So the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and Matthew 4:7; Luke 4:12; Luke 10:25). Let us cease sorely (εκ-) tempting the Lord by such conduct.

And perished by the serpents (καυποτωνοφεωναπωλλυντο). Vivid imperfect middle (cf. aorist middle απωλοντο in verse 10), were perishing day by day. The story is told in Numbers 21:6. The use of υπο for agent with the intransitive middle of απολλυμ is regular. Note the Ionic uncontracted genitive plural οφεων rather than οφων.

1 Corinthians 10:10

Neither murmur ye (μηδεγογγυζετε). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on Matthew 20:11. The reference seems to be to Numbers 16:41f. after the punishment of Korah.

By the destroyer (υποτουολοθρευτου). This word, from ολοθρευω (late verb from ολεθρος, destruction) occurs only here, so far as known. The reference is to the destroying angel of Ex 12:23 (οολοθρευων).

1 Corinthians 10:11

Now these things happened unto them (ταυταδεσυνεβαινονεκεινοις). Imperfect tense because they happened from time to time.

By way of example (τυπικως). Adverb in sense of τυπο in verse 6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος occurs in a late papyrus.

For our admonition (προςνουθεσιανημων). Objective genitive (ημων) again. Νουθεσια is late word from νουθετεω (see on Acts 20:31; 1 Thessalonians 5:12; 1 Thessalonians 5:14) for earlier νουθετησις and νουθετια.

The ends of the ages have come (τατελητωναιωνωνκατηντηκεν). Cf. Hebrews 9:26 ησυντελειατωναιωνων, the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν is perfect active indicative of κατανταω, late verb, to come down to (see on Acts 16:1). Does Paul refer to the second coming of Christ as in 7:26? In a sense the ends of the ages like a curtain have come down to all of us.

1 Corinthians 10:12

Lest he fall (μηπεση). Negative purpose with μη and second aorist active subjunctive of πιπτω.

1 Corinthians 10:13

Hath taken (ειληφεν). Perfect active indicative of λαμβανω.

But such as man can bear (εμηανθρωπινος). Except a human one. Old adjective meaning falling to the lot of man.

Above that ye are able (υπεροδυνασθε). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (πιστος).

The way of escape (τηνεκβασιν). “The way out” is always there right along with (συν) the temptation. This old word only here in N.T. and Hebrews 13:7 about death. It is cowardly to yield to temptation and distrustful of God.

1 Corinthians 10:14

Wherefore (διοπερ). Powerfully Paul applies the example of the Israelites to the perilous state of the Corinthians about idolatry. See on verse 7 for word ειδωλολατρεια.

1 Corinthians 10:15

As to wise men (ωςφρονιμοις). No sarcasm as in 2 Corinthians 11:19, but plea that they make proper use of the mind (φρεν) given them.

1 Corinthians 10:16

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

A communion of the blood of Christ (κοινωνιατουαιματοςτουΧριστου). Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια is an old one from κοινωνος, partner, and so here and Philippians 2:1; Philippians 3:10. It can mean also fellowship (Galatians 2:9) or contribution (2 Corinthians 8:4; Philippians 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια in reference to “the body of Christ.”

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

1 Corinthians 10:17

One bread (ειςαρτος). One loaf.

Who are many (οπολλο). The many.

We all (οπαντες). We the all, the whole number, οπαντες being in apposition with the subject

we (ημεις unexpressed).

Partake (μετεχομεν). Have a part with or in, share in. See on 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk).

Of the one bread (τουενοςαρτου). Of the one loaf, the article του referring to one loaf already mentioned.

One body (ενσωμα). Here the mystical spiritual body of Christ as in 12:12f., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23).

1 Corinthians 10:18

After the flesh (κατασαρκα). The literal Israel, the Jewish people, not the spiritual Israel (Ισραηλκαταπνευμα) composed of both Jews and Gentiles, the true children of faith (Romans 2:28; Romans 9:8; Galatians 3:7).

Communion with the altar (κοινωνοτουθυσιαστηριου). Same idea in κοινωνο participators in, partners in, sharers in (with objective genitive). The word θυσιαστηριον is from late verb θυσιαζω, to offer sacrifice, and that from θυσια, sacrifice, and that from θυω, common verb to slay, to sacrifice (verse 20). The Israelites who offer sacrifices have a spiritual participation in the altar.

1 Corinthians 10:19

A thing sacrificed to idols (ειδωλοθυτον). See on Acts 15:29; 1 Corinthians 8:1; 1 Corinthians 8:4.

Idol (ειδωλον). Image of a god. See on Acts 7:41; Acts 15:20; 1 Corinthians 8:4; 1 Corinthians 8:7.

1 Corinthians 10:20

But I say that (αλλ’ οτ). The verb φημ (I say) must be repeated from verse 19 before οτ.

To demons, and not to God (δαιμονιοιςκαουθεω). Referring to LXX text of De 32:17. It is probable that by ουθεω Paul means “to a no-god” as also in Deuteronomy 32:21 επ’ ουκεθνε (by a no-people). This is Paul’s reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word δαιμονια is an adjective δαιμονιος from δαιμων, an inferior deity, and with same idea originally, once in this sense in N.T. (Acts 17:18). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians 6:12) that are under the control of Satan.

The word δαιμονια, so common in the Gospels, occurs in Paul’s writings only here and 1 Timothy 4:1. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans 1:19-23) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.

1 Corinthians 10:21

Ye cannot (ουδυνασθε). Morally impossible to drink the Lord’s cup and the cup of demons, to partake of the Lord’s table and the table of demons.

Of the table of the Lord (τραπεζηςΚυριου). No articles, but definite idea. Τραπεζα is from τετρα (four) and πεζα (a foot), four-footed. Here

table means, as often, what is on the table. See Lu 22:30 where Jesus says “at my table” (επτηςτραπεζηςμου), referring to the spiritual feast hereafter. Here the reference is plainly to the Lord’s Supper (Κυριακονδειπνον, 1 Corinthians 11:20). See allusions in O.T. to use of the table in heathen idol feasts (Isaiah 65:11; Jeremiah 7:18; Ezekiel 16:18; Ezekiel 23:41). The altar of burnt-offering is called the table of the Lord in Malachi 1:7 (Vincent).

1 Corinthians 10:22

Provoke to jealousy (παραζηλουμεν). The very word used in Deuteronomy 32:21 of the insolence of the old Israelites. Quoted in Romans 10:19. Such double-dealing now will do this very thing.

Stronger than he (ισχυροτεροαυτου). Comparative adjective followed by the ablative.

1 Corinthians 10:23

See on 6:12 for

lawful (εξεστιν) and

expedient (συμφερε).

Edify not (ουκοικοδομε). Build up. Explanation of

1 Corinthians 10:24

Let no man seek his own (μηδειςτοεαυτουζητειτω). This is Paul’s rule for social relations (1 Corinthians 13:5; Galatians 6:2; Romans 14:7; Romans 15:2; Philippians 2:1) and is the way to do what is expedient and what builds up.

His neighbour’s good (τοτουετερου). Literally, “the affair of the other man.” Cf. τονετερον in Romans 13:8 for this idea of ετερος like οπλησιον (the nigh man, the neighbour) in Romans 15:2. This is loving your neighbour as yourself by preferring your neighbour’s welfare to your own (Philippians 2:4).

1 Corinthians 10:25

In the shambles (ενμακελλω). Only here in N.T. A transliterated Latin word macellum, possibly akin to μαχερια and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for “the provision market.” Deissmann (Light from the Ancient East, p. 276) says: “In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1 Corinthians 10:25), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows.”

Asking no questions for conscience sake (μηδενανακρινοντεςδιατηνσυνειδησιν). As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in 8:4.

1 Corinthians 10:26

This verse gives the reason for Paul’s advice. It is a quotation from Psalms 24:1 and was a common form of grace before meals.

Fulness (πληρωμα). Old word from πληροω, to fill, here that with which a thing is filled, whatever fills the earth.

1 Corinthians 10:27

Biddeth you (καλευμας). To a general banquet, but not to a temple feast (8:10) which is prohibited. If a pagan invites Christians to their homes to a banquet, one is to act like a gentleman.

1 Corinthians 10:28

But if any man say unto you (εανδετιςυμινειπη). Condition of third class. Suppose at such a banquet a “weak” brother makes the point to you: “This hath been offered in sacrifice” (τουτοιεροθυτονεστιν). Hιεροθυτον, late word in Plutarch, rare in inscriptions and papyri, only here in N.T.

Eat not (μηεσθιετε). Present imperative with μη prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying.

That shewed it (τονμηνυσαντα). First aorist active articular participle (accusative case because of δια) from μηνυω, old verb, to point out, to disclose. See Lu 20:37.

1 Corinthians 10:29

For why is my liberty judged by another conscience? (ινατγαρηελευθεριαμουκρινεταυποαλληςσυνειδησεωσ;). Supply γενητα (deliberative subjunctive) after τ. Paul deftly puts himself in the place of the strong brother at such a banquet who is expected to conform his conscience to that of the weak brother who makes the point about a particular piece of meat. It is an abridgment of one’s personal liberty in the interest of the weak brother. Two individualities clash. The only reason is love which builds up (8:2 and all of chapter 1Co 13). There is this eternal collision between the forces of progress and reaction. If they work together, they must consider the welfare of each other.

1 Corinthians 10:30

Paul carries on the supposed objective to his principle of love. Why incur the risk of being evil spoken of (βλασφημουμα) for the sake of maintaining one’s liberty? Is it worth it? See Romans 14:6 where Paul justifies the conscience of one who eats the meat and of one who does not. Saying grace over food that one should not eat seems inconsistent. We have this very word blaspheme in English.

1 Corinthians 10:31

To the glory of God (ειςδοξανθεου). This is the ruling motive in the Christian’s life, not just having his own way about whims and preferences.

1 Corinthians 10:32

Give no occasion of stumbling (απροσκοπο). Late word and in papyri, only three times in N.T. (here; Philippians 1:10; Acts 24:16). See on Acts 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Acts 24:16.

1 Corinthians 10:33

Mine own profit (τοεμουτουσυμφερον). Old word from συμφερω, to bear together, and explains use of verb in verse 23.

That they may be saved (ινασωθωσιν). First aorist passive subjunctive of σωζω, to save, with ινα purpose clause with same high motive as in 9:22. This is the ruling passion of Paul in his dealings with men.