Compare Translations for 1 Corinthians 10:22

1 Corinthians 10:22 ASV
Or do we provoke the Lord to jealousy? are we stronger than he?
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1 Corinthians 10:22 BBE
Or may we be the cause of envy to the Lord? are we stronger than he?
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1 Corinthians 10:22 CEB
Or should we make the Lord jealous? We aren't stronger than he is, are we?
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1 Corinthians 10:22 CJB
Or are we trying to make the Lord jealous? We aren't stronger than he is, are we?
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1 Corinthians 10:22 RHE
Do we provoke the Lord to jealousy? Are we stronger than he? All things are lawful for me: but all things are not expedient.
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1 Corinthians 10:22 ESV
Shall we provoke the Lord to jealousy? Are we stronger than he?
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1 Corinthians 10:22 GW
Are we trying to make the Lord jealous? Are we stronger than he is?
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1 Corinthians 10:22 GNT
Or do we want to make the Lord jealous? Do we think that we are stronger than he?
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1 Corinthians 10:22 HNV
Or do we provoke the Lord to jealousy? Are we stronger than he?
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1 Corinthians 10:22 CSB
Or are we provoking the Lord to jealousy? Are we stronger than He?
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1 Corinthians 10:22 LEB
Or are we attempting to provoke the Lord to jealousy? We are not stronger than he [is, are we]?
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1 Corinthians 10:22 NAS
Or do we provoke the Lord to jealousy ? We are not stronger than He, are we?
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1 Corinthians 10:22 NCV
Are we trying to make the Lord jealous? We are not stronger than he is, are we?
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1 Corinthians 10:22 NIV
Are we trying to arouse the Lord's jealousy? Are we stronger than he?
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1 Corinthians 10:22 NKJV
Or do we provoke the Lord to jealousy? Are we stronger than He?
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1 Corinthians 10:22 NLT
What? Do you dare to rouse the Lord's jealousy as Israel did? Do you think we are stronger than he is?
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1 Corinthians 10:22 NRS
Or are we provoking the Lord to jealousy? Are we stronger than he?
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1 Corinthians 10:22 RSV
Shall we provoke the Lord to jealousy? Are we stronger than he?
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1 Corinthians 10:22 DBY
Do we provoke the Lord to jealousy? are we stronger than he?
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1 Corinthians 10:22 MSG
Besides, the Master won't put up with it. He wants us - all or nothing. Do you think you can get off with anything less?
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1 Corinthians 10:22 WBT
Do we provoke the Lord to jealousy? are we stronger than he?
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1 Corinthians 10:22 TMB
Do we provoke the Lord to jealousy? Are we stronger than He?
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1 Corinthians 10:22 TNIV
Are we trying to arouse the Lord's jealousy? Are we stronger than he?
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1 Corinthians 10:22 TYN
Ether shall we provoke the lorde? Or are we stronger then he? All thynges are laufull vnto me but all thynges are not expedient.
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1 Corinthians 10:22 WNT
Or are we actually arousing the Lord to jealousy. Are we stronger than He is?
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1 Corinthians 10:22 WEB
Or do we provoke the Lord to jealousy? Are we stronger than he?
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1 Corinthians 10:22 WYC
Whether we have envy to the Lord? whether we be stronger than he?
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1 Corinthians 10 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 10

The great privileges, and yet terrible overthrow of the Israelites in the wilderness. (1-5) Cautions against all idolatrous, and other sinful practices. (6-14) The partaking in idolatry cannot exist with having communion with Christ. (15-22) All we do to be to the glory of God, and without offence to the consciences of others. (23-33)

Verses 1-5 To dissuade the Corinthians from communion with idolaters, and security in any sinful course, the apostle sets before them the example of the Jewish nation of old. They were, by a miracle, led through the Red Sea, where the pursuing Egyptians were drowned. It was to them a typical baptism. The manna on which they fed was a type of Christ crucified, the Bread which came down from heaven, which whoso eateth shall live for ever. Christ is the Rock on which the Christian church is built; and of the streams that issue therefrom, all believers drink, and are refreshed. It typified the sacred influences of the Holy Spirit, as given to believers through Christ. But let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness.

Verses 6-14 Carnal desires gain strength by indulgence, therefore should be checked in their first rise. Let us fear the sins of Israel, if we would shun their plagues. And it is but just to fear, that such as tempt Christ, will be left by him in the power of the old serpent. Murmuring against God's disposals and commands, greatly provokes him. Nothing in Scripture is written in vain; and it is our wisdom and duty to learn from it. Others have fallen, and so may we. The Christian's security against sin is distrust of himself. God has not promised to keep us from falling, if we do not look to ourselves. To this word of caution, a word of comfort is added. Others have the like burdens, and the like temptations: what they bear up under, and break through, we may also. God is wise as well as faithful, and will make our burdens according to our strength. He knows what we can bear. He will make a way to escape; he will deliver either from the trial itself, or at least the mischief of it. We have full encouragement to flee from sin, and to be faithful to God. We cannot fall by temptation, if we cleave fast to him. Whether the world smiles or frowns, it is an enemy; but believers shall be strengthened to overcome it, with all its terrors and enticements. The fear of the Lord, put into their hearts, will be the great means of safety.

Verses 15-22 Did not the joining in the Lord's supper show a profession of faith in Christ crucified, and of adoring gratitude to him for his salvation ? Christians, by this ordinance, and the faith therein professed, were united as the grains of wheat in one loaf of bread, or as the members in the human body, seeing they were all united to Christ, and had fellowship with him and one another. This is confirmed from the Jewish worship and customs in sacrifice. The apostle applies this to feasting with idolaters. Eating food as part of a heathen sacrifice, was worshipping the idol to whom it was made, and having fellowship or communion with it; just as he who eats the Lord's supper, is accounted to partake in the Christian sacrifice, or as they who ate the Jewish sacrifices partook of what was offered on their altar. It was denying Christianity; for communion with Christ, and communion with devils, could never be had at once. If Christians venture into places, and join in sacrifices to the lust of the flesh, the lust of the eye, and the pride of life, they will provoke God.

Verses 23-33 There were cases wherein Christians might eat what had been offered to idols, without sin. Such as when the flesh was sold in the market as common food, for the priest to whom it had been given. But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behaviour to any, however they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. In eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies.

1 Corinthians 10 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 10

1 Corinthians 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 ( Psalms 105:37 ) [BENGEL]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel ( 1 Corinthians 10:1-4 ). Five times, correspondingly, they sinned ( 1 Corinthians 10:6-10 ). In contrast to the "all" stands "many (rather, 'the most') of them" ( 1 Corinthians 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 ( 1 Corinthians 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 ( Exodus 13:21 Exodus 13:22 , Psalms 105:39 ; compare Isaiah 4:5 ).
passed through the sea--by God's miraculous interposition for them ( Exodus 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 ( John 1:17 , Hebrews 3:5 Hebrews 3:6 ). 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 ( Exodus 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 ( John 3:5 , Acts 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 1 Corinthians 10:17 ). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [GROTIUS and ALFORD] Galatians 4:29 , "born after the Spirit," that is, supernaturally. Psalms 78:24 , "corn of heaven" ( Psalms 105:40 ). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified ( John 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 Hebrews 4:2 ).

4. drink--( Exodus 17:6 ). In Numbers 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 Numbers 20:2 ) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare Deuteronomy 9:21 ). But Christ, the "Spiritual Rock" ( Psalms 78:20 Psalms 78:35 , Deuteronomy 32:4 Deuteronomy 32:15 Deuteronomy 32:18 Deuteronomy 32:30 Deuteronomy 32:31 Deuteronomy 32:37 , Isaiah 28:16 , 1 Peter 2:6 ), accompanied them ( Exodus 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" ( Exodus 14:19 ). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded ( Exodus 15:24 Exodus 15:25 , 17:6 , Numbers 20:8 ); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare John 4:13 John 4:14 ;

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 ( james 1:14 james 1:15 ; compare Psalms 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 ( Numbers 11:4 Numbers 11:33 Numbers 11:34 ). 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 ( 1 Corinthians 8:10 1 Corinthians 8:11 , 1 Corinthians 10:14 1 Corinthians 10:20 1 Corinthians 10:21 , Exodus 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 1 Corinthians 10:16 .
some--The multitude follow the lead of some bad men.
play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Acts 7:41 ).

8. fornication--literally, Fornication was generally, as in this case ( Numbers 25:1-18 ), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians ( 1 Corinthians 5:1 1 Corinthians 5:9 , 1 Corinthians 6:9 1 Corinthians 6:15 1 Corinthians 6:18 , 1 Corinthians 8:10 ). Balaam tempted Israel to both sins with Midian ( Revelation 2:14 ). Compare 1 Corinthians 8:7 1 Corinthians 8:9 , "stumbling-block," "eat . . . thing offered unto . . . idol."
three and twenty thousand--in Numbers 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 Cyclopædia]. 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, IRENÆUS (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 ( 1 Corinthians 10:4 ), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Numbers 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1 Corinthians 10:9 , "God," to harmonize it with Numbers 21:5 ). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" ( Exodus 17:2 Exodus 17:7 . Compare Romans 14:11 , with Isaiah 45:22 Isaiah 45:23 ). Israel' s discontented complainings were temptings of Christ especially, the "Angel" of the covenant ( Exodus 23:20 Exodus 23:21 , 32:34 , Isaiah 63:9 ). Though they drank of "that Rock . . . Christ" ( 1 Corinthians 10:4 ), they yet complained for want of water ( Exodus 17:2 Exodus 17:7 ). 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 John 8:56 , Hebrews 11:26 ). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Psalms 95:8 Psalms 95:9 , Numbers 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 ( Numbers 16:41 Numbers 16:49 ). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Exodus 16:8 Exodus 16:10 ). 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 Exodus 12:23 , and 2 Samuel 24:16 .

11. Now . . . these things . . . ensamples--resuming the thread of 1 Corinthians 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 Hebrews 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 1 Corinthians 10:5 , "with many of them God was not well pleased" ( Romans 11:20 ).
fall--from his place in the Church of God (compare 1 Corinthians 10:8 , "fell"). Both temporally and spiritually ( Romans 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--( Psalms 125:3 , Isaiah 27:3 Isaiah 27:8 , Revelation 3:10 ). "God is faithful" to the covenant which He made with you in calling you ( 1 Thessalonians 5:24 ). To be led into temptation is distinct from running into it, which would be "tempting God" ( 1 Corinthians 10:9 , Matthew 4:7 ).
way to escape--( Jeremiah 29:11 , 2 Peter 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 ( james 1:2-4 james 1:12 ). 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 ( 2 Corinthians 12:7-9 ).

14. Resuming the argument, 1 Corinthians 10:7 , 1 Corinthians 8:9 1 Corinthians 8:10 .
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 ( 2 Corinthians 6:16 2 Corinthians 6:17 ). 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 ( Acts 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" ( 1 Corinthians 4:10 , 2 Corinthians 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 ( Matthew 26:27 , Luke 22:17 Luke 22:20 ).
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 1 Corinthians 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 ( Ephesians 5:30 Ephesians 5:32 ), and of the benefits of His sacrifice on the cross (compare 1 Corinthians 10:18 ). In contrast to this is to have "fellowship with devils" ( 1 Corinthians 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 ( John 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 ( Leviticus 17:11 Leviticus 17:12 ). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body ( 1 Corinthians 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 ( Romans 2:29 , 4:1 , 9:3 , Galatians 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 ( Deuteronomy 32:17 , Leviticus 17:7 , 2 Chronicles 11:15 , Psalms 106:37 , Revelation 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 ( James 2:19 ).

20. I would not that ye . . . have fellowship with devils--by partaking of idol feasts ( 1 Corinthians 8:10 ).

21. Ye cannot drink the cup of the Lord--really and spiritually; though ye may outwardly ( 1 Kings 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 Malachi 1:7 , "altar . . . table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices ( Isaiah 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" ( 1 Corinthians 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 ( Ezekiel 20:39 ). Is it our wish to provoke Him to assert His power? Deuteronomy 32:21 is before the apostle's mind [ALFORD], ( Exodus 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 ( 1 Corinthians 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 ( Acts 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 ( 1 Corinthians 6:12 ). Their use or non-use is to be regulated by regard to edification.

24. ( 1 Corinthians 10:33 , 1 Corinthians 13:5 , Romans 15:1 Romans 15:2 ).

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," Psalms 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 ( Romans 14:14 Romans 14:20 , 1 Timothy 4:4 1 Timothy 4:5 ; compare Acts 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 ( 1 Corinthians 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'

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 ( 1 Corinthians 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 1 Corinthians 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 1 Corinthians 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 1 Corinthians 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 ( Romans 14:6 , 1 Timothy 4:3 1 Timothy 4:4 ).

31. Contrast Zechariah 7:6 ; the picture of worldly men. The godly may "eat and drink," and it shall be well with him ( Jeremiah 22:15 Jeremiah 22:16 ).
to the glory of God--( Colossians 3:17 , 1 Peter 4:11 )--which involves our having regard to the edification of our neighbor.

32. Give none offence--in things indifferent ( 1 Corinthians 8:13 , Romans 14:13 , 2 Corinthians 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 ( 1 Corinthians 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 ( 1 Corinthians 9:19 1 Corinthians 9:22 , Romans 15:2 ).
not seeking mine own--( 1 Corinthians 10:24 ).
many--rather as Greek, "THE many."