1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

2 And were all baptized unto Moses in the cloud and in the sea;

3 And did all eat the same spiritual meat;

4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

11 Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come.

12 Wherefore let him that thinketh he standeth take heed lest he fall.

13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

14 Wherefore, my dearly beloved, flee from idolatry.

15 I speak as to wise men; judge ye what I say.

16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

17 For we being many are one bread, and one body: for we are all partakers of that one bread.

18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

22 Do we provoke the Lord to jealousy? are we stronger than he?

23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

24 Let no man seek his own, but every man another's wealth.

25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

26 For the earth is the Lord's, and the fulness thereof.

27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

28 But if any man say unto you, this is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The great privileges, and yet terrible overthrow of the Israelites in the wilderness.
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.
John Wesley's Bible Commentary
Now - That ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud - That eminent token of God's gracious presence, which screened them from the heat of the sun by day, and gave them light by night. And all passed through the sea - God opening a way through the midst of the waters. (Exodus 13:21) , (Exodus 14:22)
John Calvin Bible Commentary
What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course,I would not have you ignorantof what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God;but, on their abusing their privileges, they did not escape the judgment of God.Be afraid, therefore; for the same thing is impending overyou. Jude makes use of the same argument in his Epistle. (Jude 1:5.)1. All were under the cloud.The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished themwith so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and teaches that the cloud, which protected the Israelites in the desert from the heat of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper.They were, says he, baptized in Moses, that is, under the ministry or guidance of Moses. For I take the particleεἰςto be used here instead ofἐν, agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in1 Corinthians 1:13, and that for two reasons. These are,first, because we are by baptism initiatedinto the doctrine of Christ alone; and,secondly, because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore,baptized in Moses, that is, under his guidance or ministry, as has been already stated. How?In the cloud and in the sea.“They were, then, baptized twice,” some one will say. I answer, that there aretwo signs made mention of, making, however, butone baptism, corresponding to ours.Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. Thecloudprotected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through theseawas attended with this effect, that they got clear off from Pharaoh’s cruelty, and escaped from imminent hazard of death. The advantage ofour baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mysteryin them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people’s advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and underthat, eternal salvation is comprehended.The cloud, in various instances,is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God’s care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul’s words. Nay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours.It is however objected again, that we do not find a word of all this. This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (John 3:14,) and yet not a word has come down to us as to this thing,but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid.
McArther Bible Commentary
Ancient Israel's forty-year journey between Egypt and Canaan (Exo 13:21; Exo 14:16; Exo 16:15; Exo 17:6) is a sobering illustration of the misuse of freedom and the dangers of overconfidence. The Israelites misused their new-found freedom, fell into idolatry, immorality, and rebelliousness, disqualifying themselves from receiving the Lord's blessing.
Bible Cross References
Exodus 13:21 Exodus 14:22 Exodus 14:29 Numbers 9:18 Nehemiah 9:11 Psalm 66:6 Psalm 105:39 Romans 1:13

Verse 2

Matthew Henry's Concise Bible Commentary
The great privileges, and yet terrible overthrow of the Israelites in the wilderness.
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.
John Wesley's Bible Commentary
And were all, as it were, baptized unto Moses - initiated into the religion which he taught them. In the cloud and in the sea - Perhaps sprinkled here and there with drops of water from the sea or the cloud, by which baptism might be the more evidently signified.
McArther Bible Commentary
baptized. Israel was immersed, not in the sea, but "into Moses," indicating their oneness, or solidarity, with him as their leader.
Bible Cross References
Matthew 3:6 Romans 6:3 1 Corinthians 1:13 Galatians 3:27

Verse 3

Matthew Henry's Concise Bible Commentary
The great privileges, and yet terrible overthrow of the Israelites in the wilderness.
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.
John Wesley's Bible Commentary
And all ate the same manna, termed spiritual meat, as it was typical, Of Christ and his spiritual benefits: Of the sacred bread which we eat at his table. (Exodus 16:15) .
John Calvin Bible Commentary
The same spiritual meatHe now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ’s words, (John 6:31,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it wasa seal of the righteousness of the faith, (Romans 4:11,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by itto keep the whole law(Galatians 5:2, 3.) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as indeed they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. “Moses is held by you in the highest esteem, and even in admiration, as a most eminent Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?.” We see then that the Lord speaks there — not according to the nature of the thing, but rather according to the apprehension of his hearers.Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse of it by the wicked.Farther, when he says that the fathers ate the same spiritual meat,he shows,first, what is the virtue and efficacy of the Sacraments, and,secondly, he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies.A sign, it is true,is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course,or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other.It remains that we speak of the second point — the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of “more and less,” for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality.Some explain it to mean, that they ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation — that it suits best with the similitude made use of immediately before — that all the Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these considerations to give up my opinion; for it is not without good reason that the Apostle makes mention of two sacraments merely, and, more particularly, baptism. For what purpose was this, but to contrast them with us? Unquestionably, if he had restricted his comparison to the body of that people, he would rather have brought forward circumcision, and other sacraments that were better known and more distinguished, but, instead of this, he chose rather those that were more obscure, because they served more as a contrast between us and them. Nor would the application that he subjoins be otherwise so suitable — “All things that happened to them are examples to us, inasmuch as we there see the judgments of God that are impending over us, if we involve ourselves in the same crimes.”
McArther Bible Commentary
spiritual food … drink. Actual food provided by the spiritual power of God. See Exo 16:15; Exo 17:6.
Bible Cross References
Exodus 16:4 Exodus 16:15 Exodus 16:35 Deuteronomy 8:3 Nehemiah 9:15 Nehemiah 9:20 Psalm 78:24 John 6:31

Verse 4

Matthew Henry's Concise Bible Commentary
The great privileges, and yet terrible overthrow of the Israelites in the wilderness.
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.
EGW SDA Bible Commentary
. See EGW on Acts 15:11.
John Wesley's Bible Commentary
And all drank the same spiritual drink - Typical of Christ, and of that cup which we drink. For they drank out of the spiritual or mysterious rock, the wonderful streams of which followed them in their several journeyings, for many years, through the wilderness. And that rock was a manifest type of Christ - The Rock of Eternity, from whom his people derive those streams of blessings which follow them through all this wilderness. (Exodus 17:6) .
John Calvin Bible Commentary
That rock was ChristSome absurdly pervert these words of Paul, as if he had said, that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly treating of outward signs. The objection that they make — that the rock is spoken of asspiritual, is a frivolous one, inasmuch as that epithet is applied to it simply that we may know that it was a token of a spiritual mystery. In the mean time, there is no doubt, that he compares our sacraments with the ancient ones. Theirsecond objection is more foolish and more childish — “How could a rock,” say they, “that stood firm in its place,follow the Israelites?” — as if it were not abundantly manifest, that by the wordrock is meant the stream of water, which never ceased to accompany the people. For Paul extolsthe grace of God, on this account, that he commanded the water that was drawn out from the rock to flow forth wherever the people journeyed, as if the rock itself had followed them. Now if Paul’s meaning were, that Christ is the spiritual foundation of the Church, what occasion were there for his using the past tense?It is abundantly manifest, that something is here expressed that was peculiar to the fathers. Away, then, with that foolish fancy by which contentious men choose rather to show their impudence, than admit that they are sacramental forms of expression!I have, however, already stated, that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows, that Christ was connected with them, not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says, that the rock was Christ, for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign — not as if it were strictly applicable, but figuratively, on the ground of that connection which I have mentioned. I touch upon this, however, the more slightly, because it will be more largely treated of when we come to theChapter.There remains another question. “Seeing that we now in the Supper eat the body of Christ, and drink his blood, how could the Jews be partakers of the same spiritual meat and drink,when there was as yet no flesh of Christ that they could eat?” I answer, that though his flesh did not as yet exist, it was, nevertheless, food for them. Nor is this an empty or sophistical subtilty, for their salvation depended on the benefit of his death and resurrection. Hence, they required to receive the flesh and the blood of Christ, that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who wrought in them in such a manner, that Christ’s flesh, though not yet created, was made efficacious in them. He means, however, that they ate in their own way, which was different from ours,and this is what I have previously stated, that Christ is now presented to us more fully, according to the measure of the revelation. For, in the present day, the eating is substantial, which it could not have been then — that is, Christ feeds us with his flesh, which has been sacrificed for us, and appointed as our food, and from this we derive life.
McArther Bible Commentary
that spiritual Rock. The Jews had a legend that the actual rock Moses struck followed them throughout their wilderness wanderings, providing water for them. Paul says they have a Rock providing all they need, but it is Christ. Rock (petra) refers to a massive cliff, not simply a large stone or boulder, signifying the preincarnate Messiah (Christ), who protected and sustained His people. Cf. Mat 16:18.
Bible Cross References
Exodus 17:6 Numbers 20:11 Psalm 78:15 Psalm 105:41

Verse 5

Matthew Henry's Concise Bible Commentary
The great privileges, and yet terrible overthrow of the Israelites in the wilderness.
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.
John Wesley's Bible Commentary
Yet - Although they had so many tokens of the divine presence. They were overthrown - With the most terrible marks of his displeasure.
John Calvin Bible Commentary
But many of them.We have now the reason why the Apostle has premised these things — that we might not claim for ourselves any dignity or excellence above them, but might walk in humility and fear, for thus only shall we secure, that we have not been favored in vain with the light of truth, and with such an abundance of gracious benefits. “God,” says he, “had chosen them all as his people, but many of them fell from grace. Let us, therefore, take heed, lest the same thing should happen to us, being admonished by so many examples, for God will not sufferthat to go unpunished inus, which he punished so severely inthem.”Here again it is objected: “If it is true, that hypocrites and wicked persons in that age ate spiritual meat, do unbelievers in the present day partake of the reality in the sacraments?” Some, afraid lest the unbelief of men should seem to detract from the truth of God, teach that the reality is received by the wicked along with the sign. This fear, however, is needless, for the Lord offers, it is true, to the worthy and to the unworthy what he represents, but all are not capable of receiving it. In the meantime, the sacrament does not change its nature, nor does it lose anything of its efficacy. Hence the manna, in relation to God, was spiritual meat even to unbelievers, but because the mouth of unbelievers was but carnal, they did not eat what was given them. The fuller discussion, however, of this question I reserve for the 11th Chapter. For they were overthrown. Proof is here furnished, by adducing a token, that they did not please God — inasmuch as he exercised his wrath upon them with severity, and took vengeance on their ingratitude. Some understand this as referring to the whole of the people that died in the desert, with the exception of only two — Caleb and Joshua. (Numbers 14:29.) I understand him, however, as referring merely to those, whom he immediately afterwards makes mention of in different classes.
McArther Bible Commentary
not well pleased. This is an understatement. Because of Israel's disobedience, God allowed only two of the men over nineteen years old who had originally left Egypt (Joshua and Caleb) to enter the Promised Land; all the others died in the wilderness, including Moses and Aaron who were disqualified from entering the Land (Num 20:8-12, Num 20:24).
Bible Cross References
Numbers 14:22 Numbers 14:29 Numbers 14:32 Numbers 14:37 Numbers 26:65 Deuteronomy 1:35 Deuteronomy 2:14 Ezekiel 20:36 Hebrews 3:17 Jude 1:5

Verse 6

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
Now these things were our examples - Showing what we are to expect if, enjoying the like benefits, we commit the like sins. The benefits are set down in the same order as by Moses in Exodus; the sins and punishments in a different order; evil desire first, as being the foundation of all; next, idolatry, (1 Corinthians 10:7) , (1 Corinthians 10:14) ; then fornication, which usually accompanied it, (1 Corinthians 10:8) ; the tempting and murmuring against God, in the following verses. As they desired - Flesh, in contempt of manna. (Numbers 11:4)
John Calvin Bible Commentary
graves of lust, because there they buried those whom the Lord had smitten. (Numbers 11:34.)The Lord by this example testified how much he hates those lusts that arise from dislike of his gifts, and from our lawless appetite, for whatever goes beyond the measure that God has prescribed is justly reckoned evil and unlawful.
McArther Bible Commentary
our examples. They died in the wilderness because of their failure of self-discipline and consequent indulgence of every desire (see note on 1Co 9:27). Four major sins characterized them: idolatry (1Co 10:7); sexual immorality (1Co 10:8); testing God (1Co 10:9); and complaining (1Co 10:10).
Bible Cross References
Numbers 11:4 Numbers 11:34 Psalm 106:14 1 Corinthians 10:11

Verse 7

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
Neither be ye idolaters - And so, "neither murmur ye," (1 Corinthians 10:10) . The other cautions are given in the first person; but these in the second. And with what exquisite propriety does he vary the person! It would have been improper to say, Neither let us be idolaters; for he was himself in no danger of idolatry; nor probably of murmuring against Christ, or the divine providence. To play - That is, to dance, in honour of their idol. (Exodus 32:6) .
John Calvin Bible Commentary
Neither be ye idolatersHe touches upon the history that is recorded inExodus 32:7, etc. For when Moses made a longer stay upon the mountain than the unseemly fickleness of the people could endure, Aaron was constrained to make a calf, and set it up as an object of worship. Not that the people wished to change their God, but rather to have some visible token of God’s presence, in accordance with their carnal apprehension. God, in punishing at that time this idolatry with the greatest severity, showed by that example how much he abhors idolatry.As it is written, The people sat downThis passage is rightly interpreted by few, for they understand intemperance among the people to have been the occasion of wantonness,in accordance with the common proverb, “Dancing comes after a full diet.”But Moses speaks of a sacred feast, or in other words, what they celebrated in honor of the idol. Hencefeasting andplay were two appendages of idolatry. For it was customary, both among the people of Israel and among the rotaries of superstition, to have a feast in connection with a sacrifice, as a part of divine worship, at which no profane or unclean persons were allowed to be present. The Gentiles, in addition to this, appointed sacred games in honor of their idols, in conformity with which the Israelites doubtless on that occasion worshipped their calf,for such is the presumption of the human mind, that it ascribes to God whatever pleases itself. Hence the Gentiles have fallen into such a depth of infatuation as to believe, that their gods are delighted with the basest spectacles, immodest dances, impurity of speech, and every kind of obscenity. Hence in imitation of them the Israelitish people, having observed their sacred banquet, rose up to celebrate the games, that nothing might be wanting in honor of the idol. This is the true and simple meaning.But here it is asked, why the Apostle makes mention of the feast and the games, rather than of adoration, for this is the chief thing in idolatry, while the other two things were merely appendages. The reason is, that he has selected what best suited the case of the Corinthians. For it is not likely, that they frequented the assemblies of the wicked, for the purpose of prostrating themselves before the idols, but partook of their feasts, held in honor of their deities, and did not keep at a distance from those base ceremonies, which were tokens of idolatry. It is not therefore without good reason that the Apostle declares, that their particular form of offense is expressly condemned by God. He intimates, in short, that no part of idolatry can be touched without contracting pollution, and that those will not escape punishment from the hand of God, who defile themselves with the outward tokens of idolatry.
McArther Bible Commentary
idolaters. The Israelites were barely out of Egypt when they fell into idol worship. Exodus 32 records the story (1Co 10:6 is quoted here). Some 3,000 were executed for instigating an immoral orgy at Sinai (Exo 32:28). See Exo 20:3; Eze 14:3; 1Jn 5:21; Rev 22:9. play. A euphemism for the gross sexual relations which followed the excessive feasting.
Bible Cross References
Exodus 32:4 Exodus 32:6 Exodus 32:19 Acts 15:20 1 Corinthians 5:11 1 Corinthians 10:14 1 John 5:21

Verse 8

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
And fell in one day three and twenty thousand - Beside the princes who were afterwards hanged, and those whom the judges slew so that there died in all four and twenty thousand. (Numbers 25:1) , (Numbers 25:9) .
John Calvin Bible Commentary
Neither let us commit fornicationNow he speaks offornication, in respect of which, as appears from historical accounts, great licentiousness prevailed among the Corinthians, and we may readily infer from what goes before, that those who had professed themselves to be Christ’s were not yet altogether free from this vice. The punishment of this vice, also, ought to alarm us, and lead us to bear in mind, how loathsome impure lusts are to God,for there perished in one day twenty-three thousand, or as Moses says, twenty-four. Though they differ as to number, it is easy to reconcile them, as it is no unusual thing, when it is not intended to number exactly and minutely each head,to put down a number that comes near it, as among the Romans there were those that received the name ofCentumviri,(TheHundred,) while in reality there were two above the hundred. As there were, therefore, about twenty-four thousand that were overthrown by the Lord’s hand — that is, above twenty-three, Moses has set down the numberabove the mark, and Paul, the numberbelow it, and in this way there is in reality no difference. This history is recorded inNumbers 25:9There remains, however, one difficulty here — why it is that Paul attributes this punishment to fornication, while Moses relates that the anger of God was aroused against the people on this account — that they had initiated themselves in the sacred rites of Baalpeor. But as the defection began with fornication, and the children of Israel fell into that impiety, not so much from being influenced by religious considerations,as from being allured by the enticements of harlots, everything evil that followed from it ought to be attributed to fornication. For Balaam had given this counsel, that the Midianites should prostitute their daughters to the Israelites, with the view of estranging them from the true worship of God. Nay more, their excessive blindness, in allowing themselves to be drawn into impietyby the enticements of harlots, was the punishment of lust. Let us learn, accordingly, that fornication is no light offense, which was punished on that occasion by God so severely and indeed in a variety of ways.
McArther Bible Commentary
twenty-three thousand. Having just quoted from Exodus 32 in verse 1Co 10:7, this very likely also refers to the incident in Exodus 32, not to the incident at Shittim in Numbers 25 (contrast marginal reference). Apparently, 3,000 were killed by the Levites (Exo 32:28) and 20,000 died in the plague (Exo 32:35).
Bible Cross References
Numbers 25:1 Numbers 25:9 Matthew 5:32

Verse 9

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
Neither let us tempt Christ - By our unbelief. St. Paul enumerates five benefits, (1 Corinthians 10:1-4) ; of which the fourth and fifth were closely connected together; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth sin, he shows it was committed against Christ. As some of them tempted him - This sin of the people was peculiarly against Christ; for when they had so long drank of that rock, yet they murmured for want of water. (Numbers 21:4) , &c
John Calvin Bible Commentary
the Son of Man came down from heaven. (John 3:13.)
McArther Bible Commentary
tempt Christ. Numbers 21 records this story of the people questioning the goodness and plan of the One carrying them through the wilderness, the protector and provider, the spiritual Rock, Christ preincarnate (see note on 1Co 10:4). serpents. See Num 21:6; cf. 1Co 11:30.
Bible Cross References
Exodus 17:2 Numbers 21:5 Numbers 21:6 Psalm 78:18 Psalm 95:9 Psalm 106:14

Verse 10

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
The destroyer - The destroying angel. (Numbers 14:1) , (Numbers 14:36)
John Calvin Bible Commentary
Neither murmur yeOthers understand this to be the murmuring that arose, when the twelve, who had been sent to spy out the land, disheartened, on their return, the minds of the people. But as that murmuring was not punished suddenly by any special chastisement from the Lord, but was simply followed by the infliction of this punishment — that all were excluded from the possession of the land, it is necessary to explain this passage otherwise. It was a most severe punishment, it is true, to be shut out from entering the land,but the words of Paul, when he says that they were destroyedby thedestroyer, express another kind of chastisement. I refer it, accordingly, to the history, which is recorded in the sixteenth chapter of Numbers. [Nu 16:1-50]. For when God had punished the pride of Korah and Abiram, the people raised a tumult against Moses and Aaron, as if they had been to blame for the punishment which the Lord had inflicted. This madness of the people God punished by sending down fire from heaven, which swallowed up many of them — upwards of fourteen thousand. It is, therefore, a striking and memorable token of God’s wrath against rebels and seditious persons, that murmur against him.Those persons, it is true, murmuredagainst Moses; but as they had no ground for insulting him, and had no occasion for being incensed against him, unless it was that he had faithfully discharged the duty which had been enjoined upon him by God, God himself was assailed by that murmuring. Let us, accordingly, bear in mind that we have to do with God, and not with men, if we rise up against the faithful ministers of God, and let us know that this audacitywill not go unpunished.By the destroyeryou may understand the Angel, who executed the judgment of God. Now he sometimes employs the ministry of bad angels, sometimes of good, in punishing men, as appears from various passages of Scripture. As Paul here does not make a distinction between the one and the other, you may understand it of either.
McArther Bible Commentary
destroyer. This incident is recorded in Num 16:3-41. The same angel had slain the firstborn of the Egyptians (Exo 12:23), the 70,000 men because of David's census (2Sa 24:15-16), and the entire Assyrian army that was besieging Jerusalem (2Ch 32:21).
Bible Cross References
Exodus 12:23 Exodus 16:2 Numbers 14:37 Numbers 16:11 Numbers 16:41 Numbers 16:49 Numbers 17:5 Numbers 17:10 2 Samuel 24:16 1 Chronicles 21:15 Philippians 2:14 Hebrews 11:28 Jude 1:16

Verse 11

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
On whom the ends of the ages are come - The expression has great force. All things meet together, and come to a crisis, under the last, the gospel, dispensation; both benefits and dangers, punishments and rewards. It remains, that Christ come as an avenger and judge. And even these ends include various periods, succeeding each other.
John Calvin Bible Commentary
Now all these things happened as types.He again repeats it — that all these things happened to the Israelites, that they might be types to us — that is, examples, in which God places his judgments before oureyesI am well aware, that others philosophize on these words with great refinement, but I think that I have fully expressed the Apostle’s meaning, when I say, that by these examples, like so many pictures, we are instructed what judgments of God are impending over idolaters, fornicators, and other contemners of God. For they are lively pictures, representing God as angry on account of such sins. This exposition, besides being simple and accurate, has this additional advantage, that it blocks up the path of certain madmen,who wrest this passage for the purpose of proving, that among that ancient people there was nothing done but what was shadowy. First of all, they assume that that people is a figure of the Church. From this they infer, that everything that God promised to them, or accomplished for them — all benefits, all punishments,only prefigured what required to be accomplished in reality after Christ’s advent. This is a most pestilential frenzy, which does great injury to the holy fathers, and much greater still to God. For that people was a figure of the Christian Church, in such a manner as to be at the same time a true Church. Their condition represented ours in such a manner that there was at the same time, even then, a proper condition of a Church. The promises given to them shadowed forth the gospel in such a way, that they had it included in them. Their sacraments served to prefigure ours in such a way, that they were nevertheless, even for that period, true sacraments, having a present efficacy. In fine, those who at that time made a right use, both of doctrine, and of signs, were endowed with the same spirit of faith as we are. These madmen, therefore, derive no support from these words of Paul, which do not mean that the things that were done in that age were types, in such a way as to have at that time no reality, but a mere empty show. Nay more, they expressly teach us, (as we have explained,) that those things which may be of usefor our admonition, are there set forth before us, as in a picture.They are written for our admonitionThis second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record.It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known.Upon whom the ends of the world are comeThe wordτέλη(ends) sometimes meansmysteries;and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace?This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now, on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes.
McArther Bible Commentary
the ends of the ages. The time of Messiah; the last days of redemptive history before the messianic kingdom. See Heb 9:26; 1Jn 2:18.
Bible Cross References
Psalm 102:18 Ezekiel 5:15 Matthew 13:39 Matthew 13:40 Romans 4:23 Romans 13:11 Romans 13:12 1 Corinthians 10:6 Galatians 4:24

Verse 12

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
EGW SDA Bible Commentary
. See EGW on 1 Kings 11:1-4; Matthew 26:31-35.
John Wesley's Bible Commentary
The common translation runs, Let him that thinketh he standeth; but the word translated thinketh, most certainly strengthens, rather than weakens, the sense.
John Calvin Bible Commentary
rooted in Christ, to remain firm, and to be built up and confirmed in the faith. (Colossians 2:7.)
McArther Bible Commentary
Cf. Pro 16:18. The Bible is filled with examples of overconfidence (see Esth. 1Co 10:3-5; Isa 37:36-38; Luk 22:33-34, Luk 22:54-62; Rev 3:1-3, Rev 3:17).
Bible Cross References
Luke 8:18 Romans 11:20 Colossians 2:8 2 Peter 3:17

Verse 13

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
Common to man - Or, as the Greek word imports, proportioned to human strength. God is faithful - In giving the help which he hath promised. And he will with the temptation - Provide for your deliverance.
John Calvin Bible Commentary
No temptation has taken you.Let others take their own way of interpreting this. For my part, I am of opinion that it was intended for their consolation, lest on hearing of such appalling instances of the wrath of God, as he had previously related, they should feel discouraged, being overpowered with alarm. Hence, in order that his exhortation might be of advantage, he adds, that there is room for repentance. “There is no reason why you should despond; for I have not had it in view to give you occasion for despair, nor has anything happened to you but what is common to men.” Others are of opinion that he rather chides their cowardice in giving way, on being so slightly tried;and unquestionably the word renderedhuman is sometimes taken to mean moderate.The meaning, then, according to them would be this: “Did it become you thus to give way under a slight trial?” But as it agrees better with the context, if we consider it as consolation, I am on this account rather inclined to that view.But God is faithfulAs he exhorted them to be of good courage as to the past, in order that he might stir them up to repentance, so he also comforts them as to the future with a sure hope, on the ground thatGod would not suffer them to be tempted beyond their strength.He exhorts them, however, to look to the Lord, because a temptation, however slight it may be, will straightway overcome us, and all will be over with us, if we rely upon our own strength. He speaks of the Lord, asfaithful, not merely as being true to his promises, but as though he had said. The Lord is the sure guardian of his people, under whose protection you are safe, for he never leaves his people destitute. Accordingly, when he has received you under his protection, you have no cause to fear, provided you depend entirely upon him. For certainly this were a species of deception, if he were to withdraw his aid in the time of need, or if he were, on seeing us weak and ready to sink under the load, to lengthen out our trials still farther.Now God helps us in two ways, that we may not be overcome by the temptation; for he supplies us with strength, and he sets limits to the temptation. It is of the second of these ways that the Apostle here chiefly speaks. At the same time, he does not exclude the former — that God alleviates temptations, that they may not overpower us by their weight. For he knows the measure of our power, which he has himself conferred. According to that, he regulates our temptations. The termtemptationI take here as denoting, in a general way, everything that allures us.
McArther Bible Commentary
temptation. See notes on Jas 1:13-15; cf. Mat 6:13. common to man. One Greek word meaning "that which is human."
Bible Cross References
Matthew 6:13 1 Corinthians 1:9 Hebrews 10:23 2 Peter 2:9

Verse 14

Matthew Henry's Concise Bible Commentary
Cautions against all idolatrous, and other sinful practices.
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.
John Wesley's Bible Commentary
Flee from idolatry - And from all approaches to it.
John Calvin Bible Commentary
Wherefore, my beloved, flee, etc.The Apostle now returns to the particular question, from which he had for a little digressed, for, lest bare doctrine should have little effect among them, he has introduced those general exhortations that we have read, but now he pursues the discussion on which he had entered — that it is not allowable for a Christian man to connect himself with the superstitions of the wicked, so as to take part in them.Flee, says he, from idolatryIn the first place, let us observe what meaning he attaches to the termIdolatryHe certainly did not suspect the Corinthians of such a degree of ignorance or carelessnessas to think, that they worshipped idols in their heart. But as they made no scruple of frequenting the assemblies of the wicked, and observing along with them certain rites instituted in honor of idols, he condemns this liberty taken by them, as being a very bad example. It is certain, then, that when he here makes mention ofidolatry, he, speaks of what is outward, or, if you prefer it, of the professionof idolatry. For as God is said to be worshipped by the bending of the knee, and other tokens of reverence, while the principal and genuine worship of him is inward, so is it also as to idols, for the case holds the same in things opposite. It is to no purpose that very many in the present day endeavor to excuse outward actionson this pretext, that the heart is not in them, while Paul convicts of idolatry those very acts, and assuredly with good reason. For, as we owe to God not merely the secret affection of the heart, but also outward adoration, the man who offers to an idol an appearance of adoration takes away so much of the honor due to God. Let him allege as he may that his heart is quite away from it. The action itself is to be seen, in which the honor that is due to God is transferred to an idol.
Bible Cross References
Acts 15:20 1 Corinthians 5:11 1 Corinthians 10:7 1 Corinthians 10:15 1 Corinthians 10:19 Hebrews 6:9 1 John 5:21

Verse 15

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Calvin Bible Commentary
I speak as to wise men.As he was about to take his argument from the mystery of the Supper, he arouses them by this little preface, that they may consider more attentively the magnitude of the thing.“I do not address mere novices. You understand the efficacy of the sacred Supper in it we are ingrafted into the Lord’s body. How unseemly a thing is it then, that you should enter into fellowship with the wicked, so as to be united in one body. At the same time, he tacitly reproves their want of consideration in this respect, that, while accurately instructed in the school of Christ, they allowed themselves in gross vice, as to which there was no difficulty in forming an opinion.
Bible Cross References
1 Corinthians 8:1 1 Corinthians 10:14 1 Corinthians 10:16

Verse 16

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Wesley's Bible Commentary
The cup which we bless - By setting it apart to a sacred use, and solemnly invoking the blessing of God upon it. Is it not the communion of the blood of Christ - The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ. The communion of the body of Christ - The means of our partaking of those benefits which were purchased by the body of Christ - offered for us.
John Calvin Bible Commentary
we are flesh of his flesh, and bone of his bones? (Ephesians 5:30.)For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. In addition to this, Paul is not disputing at present merely in reference to a mutual fellowship among men, but as to the spiritual union between Christ and believers, with the view of drawing from this, that it is an intolerable sacrilege for them to be polluted by fellowship with idols. From the connection of the passage, therefore, we may conclude, that (κοινωνίαν) thecommunion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him.Now, when the cup is called a participation, the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as trulycommunion in the blood, as we drink wine with the mouth. But Papists could not say this, thatthe cup of blessing is a participation in the blood of Christ, for the Supper that they observe is mutilated and torn: if indeed we can give the name of the Supper to that strange ceremony which is a patchwork of various human contrivances, and scarcely retains the slightest vestige of the institution of our Lord. But, supposing that everything else were as it ought to be, this one thing is at variance with the right use of the Supper — the keeping back of the whole of the people from partaking of the cup, which is the half of the Sacrament.The bread which we breakFrom this it appears, that it was the custom of the ancient Church to break one loaf, and distribute to every one his own morsel, in order that there might be presented more clearly to the view of all believers their union to the one body of Christ. And that this custom was long kept up appears from the testimony of those who flourished in the three centuries that succeeded the age of the Apostles. Hence arose the superstition, that no one dared to touch the bread with his hand, but each one had it put into his mouth by the priest.
McArther Bible Commentary
cup of blessing. The proper name given to the third cup during the Passover Feast. At the last Passover with the disciples, Jesus used the third cup as the symbol of His blood shed for sin. That cup became the one used to institute the Lord's Supper. He set the cup apart as a token of salvation blessing before passing it to the Twelve (see notes on Luk 22:17, Luk 22:20). communion. Means "to have in common, to participate and have partnership with." The same Greek word is used in 1Co 1:9; 2Co 8:4; Php 2:1; Php 3:10. Commemorating the Lord's Supper was a regular and cherished practice in the early church, by which believers remembered their Savior's death and celebrated their common salvation and eternal life which reflected their perfect spiritual oneness. the blood of Christ. A vivid phrase used to represent Christ's sacrificial death and full atoning work. See note on Rom 5:9. See Act 20:28; Rom 3:25; Eph 1:7; Eph 2:13; Col 1:20; 1Pe 1:19; 1Jn 1:7; Rev 1:5; Rev 5:9. The bread. This symbolized our Lord's body, as the cup symbolized His blood. Both point to His death as a sacrifice for the salvation of men.
Bible Cross References
Matthew 26:26 Matthew 26:27 Mark 14:23 Luke 22:17 Luke 22:19 Luke 22:20 Acts 2:42 Acts 2:46 1 Corinthians 10:15 1 Corinthians 11:23 1 Corinthians 11:25

Verse 17

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Wesley's Bible Commentary
For it is this communion which makes us all one. We being many are yet, as it were, but different parts of one and the same broken bread, which we receive to unite us in one body.
John Calvin Bible Commentary
For we are one bread.I have already stated above, that it was not Paul’s particular design here to exhort us to love, but he mentions this by the way, that the Corinthians may understand that we must, even by external profession, maintain that unity which subsists between us and Christ, inasmuch as we all assemble together to receive the symbol of that sacred unity. In this second part of the statement, he makes mention only of the one part of the Sacrament, and it is the manner of Scripture to describe by Synecdochethe entire Supper bythe breaking of breadIt is necessary to warn my readers, in passing, as to this, lest any less experienced person should be put off his guard by the foolish cavil that is brought forward by certain sycophants — as if Paul, by mentioning merely the bread, had it in view to deprive the people of the one half of the Sacrament.
McArther Bible Commentary
are one bread. This refers to the bread of communion as the symbol of Christ's body given for all who believe. Since we all partake of that body, we are one. See note on 1Co 6:17.
Bible Cross References
Romans 12:5 1 Corinthians 12:12 1 Corinthians 12:27 Ephesians 2:16 Ephesians 4:4 Ephesians 4:16 Colossians 3:15

Verse 18

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Wesley's Bible Commentary
Consider Israel after the flesh - Christians are the spiritual "Israel of God." Are not they who eat of the sacrifices partakers of the altar - Is not this an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols?
John Calvin Bible Commentary
Behold Israel after the fleshHe establishes it by another example, that such is the nature of all sacred observances, that they bind us in a kind of fellowship with God. For the law of Moses admits no one to a feast upon a sacrifice, but the man who has duly prepared himself. I speak not of priests merely, but of those among the common people who eat of the remains of the sacrifice. Hence it follows, that all who eat of the flesh of the sacrificed victim, arepartakers with the altar, that is, of the sanctification, with which God has set apart his Temple, and the sacred rites that are performed in it.This expression after the flesh, may seem to be added in order that the Corinthians, on comparing the two, might set a higher value on the efficacy of our Supper. “If there was so much virtue in the ancient figures and in those rudiments of youthful education, how much more must we reckon that there is in our mysteries, in which God shines forth much more fully upon us!” At the same time, it is more simple, in my opinion, to say that Paul intended merely by this mark to distinguish the Jews that were still under the law from those that had been converted to Christ. Now there was a contrast that remained to be made — that if the sacred rites appointed by God sanctify those who observe them, pollution, on the other hand, is contracted from the sacred rites rendered to idols.For it is God alone that sanctifies, and hence all strange gods pollute.Again, if mysteriesunite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowshipwith idols. But the Apostle, before proceeding to this, answers by ananthypophora(anticipation) a question that might be proposed by way of objection.
McArther Bible Commentary
Observe Israel. In the OT sacrifices, the offering was on behalf of all who ate (see Lev 7:15-18). By such action, the people were identifying with the offering and affirming their devotion to God to whom it was offered. Paul was, by this, implying how any sacrifice made to an idol (see 1Co 10:7, 1Co 10:14) was identifying with and participating with that idol. It is inconsistent for believers to participate in any such worship (1Co 10:21).
Bible Cross References
Leviticus 7:6 Leviticus 7:7 Leviticus 7:14 Deuteronomy 12:17 Romans 1:3 Hebrews 13:10

Verse 19

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Wesley's Bible Commentary
What say I then - Do I in saying this allow that an idol is anything divine? I aver, on the contrary, that what the heathens sacrifice, they sacrifice to devils. Such in reality are the gods of the heathens; and with such only can you hold communion in those sacrifices.
John Calvin Bible Commentary
What do I say then?It might seem at first view as if the Apostle either argued inconclusively, or ascribed to idols something of existence and of power. Now it might readily be objected — “What comparison is there between the living God and idols? God connects us with himself by the sacraments. Be it so. How comes it that idols, which arenothing, (1 Corinthians 8:4,) have so much power, as to be able to do the like? Do you think thatidols are anything, or can do anything?” He answers, that he does not look to the idols themselves;but rather has in view the intention of those who sacrifice to idols. For that was the source of the pollution that he had indirectly pointed out. He confesses, therefore, that an idol is nothing. He confesses that it is a mere delusion when the Gentiles take it upon them to go through solemn rites of dedication,and that the creatures of God are not polluted by such fooleries. But as the design of them is superstitious and condemnable, and as the work is base, he infers, that all who connect themselves with them as associates, are involved in pollution.
McArther Bible Commentary
Idols and the things sacrificed to them have no spiritual nature or power in themselves (cf. 1Co 8:4, 1Co 8:8), but they do represent the demonic. If pagan worshipers believe an idol is a god, demons act out the part of the imagined god (cf. 2Th 2:9-11). There is not a true god in the idol, but there is a satanic spiritual force (cf. Deu 32:17; Psa 106:37).
Bible Cross References
Acts 19:26 1 Corinthians 8:4 1 Corinthians 10:14

Verse 20

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Calvin Bible Commentary
But the things that the Gentiles sacrifice.To complete the answer, a negative must be understood in this way: “I do not say thatan idol is anything, nor do I imagine it to be endued with any virtue, but I say thatthe Gentiles sacrifice to the devil and not to godsthose things which they do sacrifice, and hence I estimate the work by their wicked and impious superstition. For we must always look to the intention with which a thing is done. He, then, who connects himself with them, declares that he has fellowship with them in the same impiety.” He proceeds accordingly with what he had commenced: “If we had to do with God only, those things would be nothing, but, in relation to men, they become faulty; because no one sits down to an idol feast, who does not declare himself to be a worshipper of the idol.”Some, however, understand the term demons here as meaning the imaginary deities of the Gentiles, agreeably to their common way of speaking of them; for when they speak ofdemons they meant inferior deities, as, for example, heroes,and thus the term was taken in a good sense. Plato, in a variety of instances, employs the term to denotegenii, or angels.That meaning, however, would be quite foreign to Paul’s design, for his object is to show that it is no light offense to have to do with actions that have any appearance of putting honor upon idols. Hence it suited his purpose, not to extenuate, but rather to magnify the impiety that is involved in it. How absurd, then, it would have been to select an honorable term to denote the most heinous wickedness! It is certain from the Prophet Baruch, (4:7,) thatthose things that are sacrificed to idols are sacrificed to devils(Deuteronomy 32:17;Psalm 96:5.) In that passage in the writings of the Prophet, the Greek translation, which was at that time in common use, hasδαιμόνια—demons, and this is its common use in Scripture. How much more likely is it then, that Paul borrowed what he says from the Prophet, to express the enormity of the evil, than that, speaking after the manner of the heathen, he extenuated what he was desirous to hold up to utter execration!It may seem, however, as if these things were somewhat at variance with what I stated a little ago — that Paul had an eye to the intention of idolaters, for it is not their intention to worship devils, but imaginary deities of their own framing. I answer, that the two things are quite in harmony, for when men become so vain in their imaginations (Romans 1:21) as to render divine honor to creatures, rather than to the one God, this punishment is in readiness for them — that they serve Satan. For they do not find that “middle place”that they are in search of, but Satan straightway presents himself to them, as an object of adoration, whenever they have turned their back upon the true God.I would not that ye.If the termdemon were used in an indifferent sense, how spiritless were Paul’s statement here, while, instead of this, it has the greatest weight and severity against idolaters! He subjoins the reason — because no one can have fellowship at the same time with God and with idols. Now, in all sacred observances, there is a profession of fellowship. Let us know, therefore, that we are then, and then only, admitted by Christ to the sacred feast of his body and blood, when we have first of all bid farewell to every thing sacrilegious.For the man who would enjoy the one, must renounce the other. O thrice miserable the condition of thosewho, from fear of displeasing men, do not hesitate to pollute themselves with unlawful superstitions! For, by acting in this way, they voluntarily renounce fellowship with Christ, and obstruct their approach to his health-giving table.
Bible Cross References
Leviticus 17:7 Deuteronomy 32:17 Psalm 106:37 Matthew 4:9 Galatians 4:8 Revelation 2:14 Revelation 2:20 Revelation 9:20

Verse 21

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Wesley's Bible Commentary
Ye cannot drink the cup of the Lord, and the cup of devils - You cannot have communion with both.
Bible Cross References
Isaiah 65:11 Jeremiah 44:8 2 Corinthians 6:15 2 Corinthians 6:16

Verse 22

Matthew Henry's Concise Bible Commentary
The partaking in idolatry cannot exist with having communion with Christ.
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.
John Wesley's Bible Commentary
Do we provoke the Lord to jealousy - By thus caressing his rivals? Are we stronger than he - Are we able to resist, or to bear his wrath?
John Calvin Bible Commentary
Do we provoke the Lord? Having laid down the doctrine, he assumes a more vehement tone, from observing, that what was a most atrocious offense against God was regarded as nothing, or, at least, was looked upon as a very trivial error. The Corinthians wished the liberty that they took to be reckoned excusable, as there is not one of us that willingly allows himself to be found fault with, but, on the contrary, we seek one subterfuge after another, under which to shelter ourselves. Now Paul says, and not without reason, that in this way we wage war against God; for nothing does God more require from us than this — that we adhere strictly to everything that he declares in his word. Do not those, then, who use subterfuges,in order that they may be at liberty to transgress the commandment of God, arm themselves openly against God? Hence that curse which the Prophet denounces against all those who callevil, good, and darkness, light(Isaiah 5:20.)Are we stronger? He warns them how dangerous a thing it is toprovoke God— because no one can do this but to his own ruin.Among men the chance of war, as they speak, is doubtful, but to contend with God is nothing short of voluntarily courting destruction. Accordingly, if we fear to have God as an enemy, let us shudder at the thought of framing excuses for manifest sins, that is, whatever stand opposed to his word. Let us, also, shudder at the thought of calling in question those things that he has himself pronounced upon — for this is nothing less than to rise up against heaven after the manner of the giants.(Genesis 11:4.)
McArther Bible Commentary
jealousy. God tolerates no competition and will not allow idolatry to go unpunished. (Deu 32:21; Jer 25:6, Jer 25:9; Rev 21:8; cf. 1Co 11:30).
Bible Cross References
Deuteronomy 32:21 1 Kings 14:22 Ecclesiastes 6:10 Isaiah 45:9 Jeremiah 7:19 Jeremiah 44:8

Verse 23

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
Supposing this were lawful in itself, yet it is not expedient, it is not edifying to my neighbour.
John Calvin Bible Commentary
All things are lawful for meAgain he returns to the right of Christian liberty, by which the Corinthians defended themselves, and sets aside their objection by giving the same explanation as before. “To eat of meats that were sacrificed, and be present at the banquet, was an outward thing, and therefore was in itself lawful.” Paul declares that he does not by any means call this in question, but he replies, that we must have a regard to edification.All things are lawful for me, says he,but all things are not profitable, that is, for our neighbors, for no one, as he immediately adds, ought to seek his own advantage exclusively, and if anything is not profitable to the brethren, it must be abstained from. He, in the next place, expresses the kind of advantage — when itedifies, for we must not have respect merely to the advantage of the flesh. “What then?Does a thing that is in other respects permitted by God, come on this account to be unlawful — if it is not expedient for our neighbor. Then in thatcase our liberty would be placed under subjection to men.” Consider attentively Paul’s words, and you will perceive that liberty, nevertheless, remains unimpaired, when you accommodate yourself to your neighbors, and that it is only the use of it that is restricted, for he acknowledges that it islawful, but says that it ought not to be made use of, if it does notedify
McArther Bible Commentary
Paul gives four principles for Christian liberty: (1) edification over gratification (1Co 10:23); (2) others over self (1Co 10:24); (3) liberty over legalism (1Co 10:25-27); and (4) condescension over condemnation (1Co 10:28-30).
Bible Cross References
Romans 14:19 Romans 15:2 1 Corinthians 6:12

Verse 24

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
His own only, but another's welfare also.
John Calvin Bible Commentary
Let no one seek his own.He handles the same subject in the 14th Chapter of the Romans.Let no one please himself, but endeavor to please his brethren for their edificationThis is a precept that is very necessary, for we are so corrupted by nature, that every one consults his own interests, regardless of those of his brethren. Now, as the law of love calls upon us tolove our neighbors as ourselves, (Matthew 22:39,) so it requires us to consult their welfare. The Apostle, however, does not expressly forbid individuals to consult their own advantage, but he requires that they should not be so devoted to their own interests, as not to be prepared to forego part of their right, as often as the welfare of their brethren requires this.
McArther Bible Commentary
See notes on Php 2:3.
Bible Cross References
Romans 15:2 1 Corinthians 10:33 1 Corinthians 13:5 2 Corinthians 12:14 Philippians 2:21

Verse 25

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
The apostle now applies this principle to the point in question. Asking no questions - Whether it has been sacrificed or not.
John Calvin Bible Commentary
Whatsoever is sold in the shamblesHe has spoken above of dissembling in connection with idolatry, or, at least, as to those actions which the Corinthians could not engage in, without professing themselves to be the associates of the wicked in their superstitions. He now requires them, not merely to abstain from all professions of idolatry, but also to avoid carefully all occasions of offense, which are wont to arise from the indiscriminate use of things indifferent. For, although there was but one kind of offense on the part of the Corinthians,there were, at the same time different degrees of it. Now, as to the eating of food, he makes, in thefirst place, this general statement — that it is lawful to eat, with a safeconscience, any kind of food, because the Lord permits it. In thesecond place, he restricts this liberty as to the use of it — lest weak consciences should be injured. Thus this conclusion is divided into two parts thefirst relates to liberty and power as to things indifferent: thesecond to a limitation of it — that the use of it may be regulated in accordance with the rule of love.Debating nothing᾿Ανακρίνεσθαι, the word that Paul makes use of, means to reason on both sides,in such a way, that the person’s mind vacillates, inclining now to this side, and then to that.Accordingly, in so far as concerns a distinction of meats, he frees our consciences from all scruple and hesitation; because it is proper that, when we are certain from the word of the Lord that he approves of what we do, we should have ease and tranquillity in our minds.For conscience sake— that is to say, Before the judgment-seat of God — “In so far as you have to do with God, there is no occasion for your disputing with yourself, whether it be lawful or not. For I allow you to eat freely of all kinds of meat, because the Lord allows you everything without exception.”
McArther Bible Commentary
Quoting Psa 24:1, Paul declares that believers, though not participating in idol ceremonies (see notes on 1Co 10:18-20), should not hesitate to buy meat once used in such ceremonies and eat it without guilt (see note on 1Ti 4:4-5).
Bible Cross References
Acts 10:15 1 Corinthians 8:7

Verse 26

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
For God, who is the Creator, Proprietor, and Disposer of the earth and all that is therein, hath given the produce of it to the children of men, to be used without scruple. (Psalms 24:1)
John Calvin Bible Commentary
The earth is the Lord’sHe establishes, from the testimony of David, the liberty which he had allowed. (Psalm 24:1, andPsalm 50:12.) But it will be asked by some one, “What has this to do with the point?” I answer, Ifthe fullness of the earth is the Lord’s, there is nothing in the world that is not sacred and pure. We must always keep in view, what the question is of which the Apostle treats. It might be doubted, whether the creatures of God were polluted by the sacrifices of the wicked. Paul says they are not, inasmuch as the rule and possession of the whole earth remain always in the hands of God. Now, what things the Lord has in his hands, he preserves by his power, and consequently sanctifies them. The sons of God, therefore, have the pure use of everything, because they receive them no otherwise than from the hand of God.The fullness of the earth,is an expression which is made use of by the Prophet to denote the abundance of blessings, with which the earth is furnished and adorned by the Lord. For if the earth were stripped of trees, herbs, animals, and other things, it would be like a house devoid of furniture and every kind of utensil: nay more, it would be mutilated and disfigured. Should any one object, that the earth is cursed on account of sin, the answer is easy — that he has an eye to its pure and perfect nature, because Paul is speaking of believers, to whom all things are sanctified through Christ.
Bible Cross References
Exodus 9:29 Exodus 19:5 Job 41:11 Psalm 24:1 Psalm 50:12 1 Timothy 4:4

Verse 27

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Calvin Bible Commentary
If any one of them that believe not invites you.Here follows an exception, to this effect, that if a believer has been warned, that what is set before him has been offered to an idol, and sees that there is a danger of offense being given, he sins against the brethren if he does not abstain. He shows then, in short, that care must be taken not to hurt weak consciences.When he says — and you are willing to go, he intimates indirectly, that he does not altogether approve of it, and that it would be better if they declined, but as it is a thing indifferent, he does not choose to forbid it absolutely. And, certainly, there could be nothing better than to keep at a distance from such snares — not that those are expressly to be condemned, who accommodate themselves to men only in so far as conscience permits,but because it becomes us to proceed with caution,where we see that we are in danger of falling.
McArther Bible Commentary
eat whatever. So as not to offend the unbeliever.
Bible Cross References
Luke 10:8 1 Corinthians 5:10

Verse 28

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
For his sake that showed thee, and for conscience' sake - That is, for the sake of his weak conscience, lest it should be wounded.
McArther Bible Commentary
Even if one is the guest of an unbeliever and doesn't want to offend him, it is better to offend the unbeliever and not eat for the sake of the weaker Christian who would be offended to eat, since love for other believers is the strongest witness Christians have (Joh 13:34-35).
Bible Cross References
1 Corinthians 8:7 1 Corinthians 8:9 1 Corinthians 8:10

Verse 29

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
Conscience I say, not thy own - I speak of his conscience, not thine. For why is my liberty judged by another's conscience - Another's conscience is not the standard of mine, nor is another's persuasion the measure of my liberty.
John Calvin Bible Commentary
Conscience, I say, not thine ownHe always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. “Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience.”It must be observed here, that the term conscienceis taken here in its strict acceptation; for inRomans 13:5, and1 Timothy 1:5, it is taken in a larger sense. “We ought, says Paul, to obey princes,not merely for the sake of wrath, but also for that of conscience” — that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren — that is, because we are to this extent subject to them in the sight of God? Farther,the end of the commandment is love out of a good conscienceIs not the affection ofloveincluded in agood conscience?Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place.Some manuscripts repeat the statement — The earth is the Lord’s.But the probability is, that some reader having put it on the margin, it had crept into the text.It is not, however, a matter of great importance.For why is my libertyIt is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. “In restricting yourself, for the sake of another man’s conscience, your liberty is not thereby made subject to him.” If in the name of the Corinthians, the meaning will be this: “You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others.” I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To bejudged, then, I explain here as meaning — to becondemned, agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors — that they willcondemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will becondemnedIf we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul’s exhortation.
McArther Bible Commentary
my liberty judged by another. Offending a weaker brother with one's freedom will cause the offended person to condemn believers.
Bible Cross References
Luke 4:18 Romans 14:16 1 Corinthians 9:1 1 Corinthians 9:19

Verse 30

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
If I by grace am a partaker - If I thankfully use the common blessings of God.
John Calvin Bible Commentary
If therefore by grace.This argument is similar to the preceding one, or nearly so. “As it is owing to the kindness of God thatall things are lawful for me,why should I act in such a manner, that it should be reckoned to my account as a vice?” We cannot, it is true, prevent the wicked from reviling us, nor even the weak from being sometimes displeased with us; but Paul here reproves the forwardness of those, who of their own accord give occasion of offense, and hurt weak consciences, when neither necessity or expediency calls for it. He would have us, then, make a good use of our benefits,that the weak may not have occasion of reviling from our inconsiderate use of liberty.
McArther Bible Commentary
One can't truly offer thanks to God for some food by which one causes another believer to stumble.
Bible Cross References
Romans 14:6 Romans 14:16 1 Corinthians 9:1 1 Timothy 4:3 1 Timothy 4:4

Verse 31

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
Therefore - To close the present point with a general rule, applicable not only in this, but in all cases, Whatsoever ye do - In all things whatsoever, whether of a religious or civil nature, in all the common, as well as sacred, actions of life, keep the glory of God in view, and steadily pursue in all this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own soul, then in all mankind.
John Calvin Bible Commentary
Whether, therefore, ye eat, or drinkLest they should think, that in so small a matter they should not be so careful to avoid blame, he teaches that there is no part of our life, and no action so minute,that it ought not to be directed to the glory of God, and that we must take care that, even in eating and drinking, we may aim at the advancement of it. This statement is connected with what goes before; for if we are eagerly desirous of the glory of God, as it becomes us to be, we will never allow, so far as we can prevent it, his benefits to lie under reproach. It was well expressed anciently in a common proverb, that we must notlive to eat; buteat to liveProvided the end of living be at the same time kept in view, the consequence will thus be, that our food will be in a manner sacred to God, inasmuch as it will be set apart for his service.
McArther Bible Commentary
glory. Christian liberty, as well as the most common behavior, is to be conducted to the honor of God. Cf. Eze 36:23.
Bible Cross References
Zechariah 14:21 Colossians 3:17 1 Peter 4:11

Verse 32

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
Give no offence - If, and as far as, it is possible.
John Calvin Bible Commentary
Be not occasions of stumbling to anyThis is thesecond point, which it becomes us to have an eye to — the rule of love. A desire, then, for the glory of God, holds thefirst place; a regard to our neighbor holds thesecondHe makes mention ofJews and Gentiles, not merely because the Church of God consisted of those two classes, but to teach us that we are debtors to all, even to strangers, that we may, if possible,gain them. (1 Corinthians 9:20, 21.)
McArther Bible Commentary
Those three groups cover all humanity. Christians are to be careful to offend none.
Bible Cross References
Acts 20:28 Acts 24:16 1 Corinthians 1:2 1 Corinthians 7:17 1 Corinthians 8:13 1 Corinthians 11:22 1 Corinthians 12:28 1 Corinthians 15:9 2 Corinthians 1:1 Galatians 1:13 Philippians 3:6 1 Thessalonians 2:14 1 Timothy 3:5 1 Timothy 3:15

Verse 33

Matthew Henry's Concise Bible Commentary
All we do to be to the glory of God, and without offence to the consciences of others.
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.
John Wesley's Bible Commentary
Even as I, as much as lieth in me, please all men.
John Calvin Bible Commentary
Even as I please all men in all thisAs he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord — as if it were allowable, for the sake of our neighbor, to venture farther than the Lord permits us. It is, however, more than certain, that Paul accommodated himself to men only in things indifferent, and in things lawful in themselves. Farther, the end must be carefully observed —that they may be savedHence what is opposed to their salvation ought not to be conceded to them,but we must use prudence, and that of a spiritual kind.
McArther Bible Commentary
please all men. See notes on 1Co 9:19-22.
Bible Cross References
Romans 11:14 Romans 12:5 Romans 15:2 1 Corinthians 9:22 1 Corinthians 10:24 1 Corinthians 13:5 2 Corinthians 12:14 Galatians 1:10 Philippians 2:21 1 Thessalonians 2:16