1Nechciť pak, abyste nevěděli, bratří, že otcové naši všickni pod oním oblakem byli, a všickni moře přešli, 2A všickni v Mojžíše pokřtěni jsou v oblace a v moři, 3A všickni týž pokrm duchovní jedli, 4A všickni týž nápoj duchovní pili. Pili zajisté z duchovní skály, kteráž za nimi šla. Ta pak skála byl Kristus. 5Ale ne ve mnohých z nich zalíbilo se Bohu; nebo zhynuli na poušti. 6Ty pak věci ku příkladu nám se staly, abychom nebyli žádostivi zlého, jako oni žádali. 7Protož nebuďte modláři, jako někteří z nich, jakož psáno jest: Posadil se lid, aby jedl a pil, a vstali, aby hrali. 8Aniž smilněme, jako někteří z nich smilnili, a padlo jich jeden den třímecítma tisíců. 9Ani pokoušejme Krista, jako někteří z nich pokoušeli, a od hadů zhynuli. 10Ani repcete, jako i někteří z nich reptali, a zhynuli od záhubce. 11Toto pak všecko u figůře dálo se jim, a napsáno jest k napomenutí našemu, kteříž jsme na konci světa. 12A protož kdo se domnívá, že stojí, hlediž, aby nepadl. 13Pokušení vás nezachvátilo, než lidské. Ale věrnýť jest Bůh, kterýž nedopustí vás pokoušeti nad vaši možnost, ale způsobíť s pokušením také i vysvobození, abyste mohli snésti. 14Protož, moji milí, utíkejtež modlářství. 15Jakožto opatrným mluvím. Vy suďte, co pravím. 16Kalich dobrořečení, kterémuž dobrořečíme, zdaliž není společnost krve Kristovy? A chléb, kterýž lámeme, zdaliž není společnost těla Kristova? 17Poněvadž jeden chléb, jedno tělo mnozí jsme; všickni zajisté jednoho chleba účastni jsme. 18Pohleďte na Izraele podlé těla. Zdaliž ti, kteříž jedí oběti, nejsou účastníci oltáře? 19Což tedy dím? Že modla jest něco? Aneb že modlám obětované něco jest? 20Anobrž což obětují pohané, ďáblům obětují, a ne Bohu. Nechtělť bych pak, abyste vy byli účastníci ďáblů. 21Nemůžete kalicha Páně píti i kalicha ďáblů; nemůžete účastníci býti stolu Páně i stolu ďáblů. 22Či k hněvu popouzíme Pána? Zdaž silnější jsme jeho? 23Všecko mi sluší, ale ne všecko jest užitečné; všecko mi sluší, ale ne všecko vzdělává. 24Žádný nehledej svých věcí, ale jeden každý toho, což jest bližního. 25Všecko, což se v masných krámích prodává, jezte, nic se nevyptávajíce pro svědomí. 26Nebo Páněť jest země i plnost její. 27Pozval-liť by vás pak kdo z nevěřících, a chcete jíti, vše, cožkoli bylo by vám předloženo, jezte, nic se nevyptávajíce pro svědomí. 28Pakli by vám někdo řekl: Toto jest modlám obětované, nejezte pro toho, kdož oznámil, a pro svědomí. Páně zajisté jest země i plnost její. 29Svědomí pak pravím ne tvé, ale toho druhého. Nebo proč by měla svoboda má potupena býti od cizího svědomí? 30A poněvadž já s díků činěním požívám, proč za bezbožného jmín býti mám pro to, z čehož já díky činím? 31Protož buď že jíte, neb pijete, aneb cožkoli činíte, všecko k slávě Boží čiňte. 32Bez úrazu buďte i Židům i Řekům i církvi Boží, 33Jakož i já ve všem líbím se všechněm, nehledaje v tom svého užitku, ale mnohých, aby spaseni byli.
Jamieson Fausset Brown Bible Commentary 1 DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.
ignorant--with all your boasted "knowledge."
our fathers--The Jewish Church stands in the relation of parent to the Christian Church.
all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (
Ψαλ. 105:37) [BENGEL]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (
1Κορ. 10:1-4). Five times, correspondingly, they sinned (
1Κορ. 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (
1Κορ. 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (
1Κορ. 9:24), "They which run in a race, run all, but one receiveth the prize."
under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence (
Έξ. 13:21-
Έξ. 13:22;
Ψαλ. 105:39; compare
Ησ. 4:5).
passed through the sea--by God's miraculous interposition for them (
Έξ. 14:29).
2 And--"And so" [BENGEL].
baptized unto Moses--the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (
Ιωάν. 1:17;
Εβρ. 3:5-
Εβρ. 3:6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (
Έξ. 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [BENGEL]. OLSHAUSEN understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (
Ιωάν. 3:5;
Πράξ. 10:44-
Πράξ. 10:47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.
3 same spiritual meat--As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [ALFORD]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare
1Κορ. 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [GROTIUS and ALFORD]
Γαλ. 4:29, "born after the Spirit," that is, supernaturally.
Ψαλ. 78:24, "corn of heaven" (
Ψαλ. 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (
Ιωάν. 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare
Εβρ. 4:2).
4 drink-- (
Έξ. 17:6). In
Αρ. 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called.
spiritual Rock that followed them--rather, "accompanied them." Not the literal rock (or its water) "followed" them, as ALFORD explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on
Αρ. 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare
Δευτ. 9:21). But Christ, the "Spiritual Rock" (
Ψαλ. 78:20,
Ψαλ. 78:35;
Δευτ. 32:4,
Δευτ. 32:15,
Δευτ. 32:18,
Δευτ. 32:30-
Δευτ. 32:31,
Δευτ. 32:37;
Ησ. 28:16;
1Πέτ. 2:6), accompanied them (
Έξ. 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (
Έξ. 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (
Έξ. 15:24-
Έξ. 15:25;
Έξ. 17:6;
Αρ. 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare
Ιωάν. 4:13-
Ιωάν. 4:14; see on
1Κορ. 10:3).
5 But--though they had so many tokens of God's presence.
many of them--rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.
not--in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c.
God--whose judgment alone is valid.
for--the event showed, they had not pleased God.
overthrown--literally, "strewn in heaps."
in the wilderness--far from the land of promise.
6 were--Greek, "came to pass as."
our examples--samples to us of what will befall us, if we also with all our privileges walk carelessly.
lust--the fountain of all the four other offenses enumerated, and therefore put first (
Ιακ. 1:14-
Ιακ. 1:15; compare
Ψαλ. 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (
Αρ. 11:4,
Αρ. 11:33-
Αρ. 11:34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.
7 idolaters--A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (
1Κορ. 8:10-11;
1Κορ. 10:14,
1Κορ. 10:20-21;
Έξ. 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at
1Κορ. 10:16.
some--The multitude follow the lead of some bad men.
play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced,"
Πράξ. 7:41).
8 fornication--literally, Fornication was generally, as in this case (Num. 25:1-18), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians (
1Κορ. 5:1,
1Κορ. 5:9;
1Κορ. 6:9,
1Κορ. 6:15,
1Κορ. 6:18;
1Κορ. 8:10). Balaam tempted Israel to both sins with Midian (
Αποκ. 2:14). Compare
1Κορ. 8:7,
1Κορ. 8:9, "stumbling-block," "eat . . . thing offered unto . . . idol."
three and twenty thousand--in
Αρ. 25:9 "twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of the subject matter and thought, than against verbal inspiration. The solution is: Moses in Numbers includes all who died "in the plague"; Paul, all who died "in one day"; one thousand more may have fallen the next day [KITTO, Biblical Cyclopćdia]. Or, the real number may have been between twenty-three thousand and twenty-four thousand, say twenty-three thousand five hundred, or twenty-three thousand six hundred; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numbers near the exact one, and the other writer the other [BENGEL]. Whichever be the true way of reconciling the seeming discrepant statements, at least the ways given above prove they are not really irreconcilable.
9 tempt Christ--So the oldest versions, IRENĆUS (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (
1Κορ. 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In
Αρ. 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript,
1Κορ. 10:9, "God," to harmonize it with
Αρ. 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (
Έξ. 17:2,
Έξ. 17:7. Compare
Ρωμ. 14:11, with
Ησ. 45:22-
Ησ. 45:23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (
Έξ. 23:20-
Έξ. 23:21;
Έξ. 32:34;
Ησ. 63:9). Though they drank of "that Rock . . . Christ" (
1Κορ. 10:4), they yet complained for want of water (
Έξ. 17:2,
Έξ. 17:7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare
Ιωάν. 8:56;
Εβρ. 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare
Ψαλ. 95:8-
Ψαλ. 95:9;
Αρ. 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.
10 some of them . . . murmured--upon the death of Korah and his company, who themselves were murmurers (
Αρ. 16:41,
Αρ. 16:49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare
Έξ. 16:8,
Έξ. 16:10). Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ.
destroyed--fourteen thousand seven hundred perished.
the destroyer--THE same destroying angel sent by God as in
Έξ. 12:23, and
2Σαμ. 24:16.
11 Now . . . these things . . . ensamples--resuming the thread of
1Κορ. 10:6. The oldest manuscripts read, "by way of example."
the ends of the world--literally, "of the ages"; the New Testament dispensation in its successive phases (plural, "ends") being the winding up of all former "ages." No new dispensation shall appear till Christ comes as Avenger and Judge; till then the "ends," being many, include various successive periods (compare
Εβρ. 9:26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, Paul implies, to the Corinthians, which they incur if they fall short of their privileges.
12 thinketh he standeth--stands and thinks that he stands [BENGEL]; that is, stands "by faith . . . well pleasing" to God; in contrast to
1Κορ. 10:5, "with many of them God was not well pleased" (
Ρωμ. 11:20).
fall--from his place in the Church of God (compare
1Κορ. 10:8, "fell"). Both temporally and spiritually (
Ρωμ. 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.
13 Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [WAHL].
faithful-- (
Ψαλ. 125:3;
Ησ. 27:3,
Ησ. 27:8;
Αποκ. 3:10). "God is faithful" to the covenant which He made with you in calling you (
1Θεσ. 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (
1Κορ. 10:9;
Ματθ. 4:7).
way to escape-- (
Ιερ. 29:11;
2Πέτ. 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (
Ιακ. 1:2-
Ιακ. 1:4,
Ιακ. 1:12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people.
to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (
2Κορ. 12:7-9).
14 Resuming the argument,
1Κορ. 10:7;
1Κορ. 8:9-10.
flee--Do not tamper with it by doubtful acts, such as eating idol meats on the plea of Christian liberty. The only safety is in wholly shunning whatever borders on idolatry (
2Κορ. 6:16-17). The Holy Spirit herein also presciently warned the Church against the idolatry, subsequently transferred from the idol feast to the Lord's Supper itself, in the figment of transubstantiation.
15 Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (
Πράξ. 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so.
To wise men--refers with a mixture of irony to the Corinthian boast of "wisdom" (
1Κορ. 4:10;
2Κορ. 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."
16 The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (
Ματθ. 26:27;
Λουκ. 22:17,
Λουκ. 22:20).
we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare
1Κορ. 10:18, "They who eat . . . are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (
Εφεσ. 5:30,
Εφεσ. 5:32), and of the benefits of His sacrifice on the cross (compare
1Κορ. 10:18). In contrast to this is to have "fellowship with devils" (
1Κορ. 10:20). ALFORD explains, "The cup . . . is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (
Ιωάν. 6:53-
Ιωάν. 6:57). It is not said, "The cup . . . is the blood," or "the bread . . . is the body," but "is the communion [joint-participation] of the blood . . . body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (
Λευ. 17:11-
Λευ. 17:12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (
1Κορ. 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.
17 one bread--rather, "loaf." One loaf alone seems to have been used in each celebration.
and one body--Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).
we . . . all--Greek, "the whole of us."
18 Israel after the flesh--the literal, as distinguished from the spiritual, Israel (
Ρωμ. 2:29;
Ρωμ. 4:1;
Ρωμ. 9:3;
Γαλ. 4:29).
partakers of the altar--and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.
19 What say I then?--The inference might be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating idol-meats they had fellowship with the god. This verse guards against such an inference: "What would I say then? that a thing sacrificed to an idol is any real thing (in the sense that the heathen regard it), or that an idol is any real thing?" (The oldest manuscripts read the words in this order. Supply "Nay") "But [I say] that the things which the Gentiles sacrifice, they sacrifice to devils (demons)." Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are or are not conscious of it (
Δευτ. 32:17;
Λευ. 17:7;
2Χρ. 11:15;
Ψαλ. 106:37;
Αποκ. 9:20). "Devil" is in the Greek restricted to Satan; "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (compare the English word "panic," from PAN, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now); just as fear is the spirit of Satan and his demons (
Ιακ. 2:19).
20 I would not that ye . . . have fellowship with devils--by partaking of idol feasts (
1Κορ. 8:10).
21 Ye cannot drink the cup of the Lord--really and spiritually; though ye may outwardly (
1Βασ. 18:21).
cup of devils--in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol.
the Lord's table--The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (compare
Μαλ. 1:7, "altar . . . table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices (
Ησ. 65:11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jews' sacrifice was but a shadow of the substance which was to come. Our one sacrifice of Christ is the only substantial reality; therefore, while the partaker of the Jew's sacrificial feast partook rather "of the altar" (
1Κορ. 10:18) than of GOD manifested fully, and the heathen idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity.
22 Do we provoke the Lord to jealousy?--by dividing our fellowship between Him and idols (
Ιεζ. 20:39). Is it our wish to provoke Him to assert His power?
Δευτ. 32:21 is before the apostle's mind [ALFORD], (
Έξ. 20:5).
are we stronger?--that we can risk a contest with Him.
23 All things are lawful for me, &c.--Recurring to the Corinthian plea (
1Κορ. 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me."
edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Acts 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (
1Κορ. 6:12). Their use or non-use is to be regulated by regard to edification.
24 (
1Κορ. 10:33;
1Κορ. 13:5;
Ρωμ. 15:1-
Ρωμ. 15:2).
25 shambles--butchers' stalls; the flesh market.
asking no question--whether it has been offered to an idol or not.
for conscience' sake--If on asking you should hear it had been offered to idols, a scruple would arise in your conscience which was needless, and never would have arisen had you asked no questions.
26 The ground on which such eating without questioning is justified is, the earth and all its contents ("the fulness thereof,"
Ψαλ. 20:1;
Ψαλ. 50:12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to be eaten (
Ρωμ. 14:14,
Ρωμ. 14:20;
1Τιμ. 4:4-5; compare
Πράξ. 10:15).
27 ye be disposed to go--tacitly implying, they would be as well not to go, but yet not forbidding them to go (
1Κορ. 10:9) [GROTIUS]. The feast is not an idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol.
for conscience' sake--(See on
1Κορ. 10:25).
28 if any man--a weak Christian at table, wishing to warn his brother.
offered in sacrifice unto idols--The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided.
for conscience' sake--not to cause a stumbling-block to the conscience of thy weak brother (
1Κορ. 8:10-12).
for the earth is the Lord's, &c.--not in the oldest manuscripts.
29 Conscience . . . of the other--the weak brother introduced in
1Κορ. 10:28.
for why is my liberty judged off another man's conscience?--Paul passes to the first person, to teach his converts by putting himself as it were in their position. The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern. If a guest know the meat to be idol meat while I know it not, I have "liberty" to eat without being condemned by his "conscience" [GROTIUS]. Thus the "for," &c., is an argument for
1Κορ. 10:27, "Eat, asking no questions." Or, Why should I give occasion by the rash use of my liberty that another should condemn it [ESTIUS], or that my liberty should cause the destruction of my weak brother?" [MENOCHIUS]. Or, the words are those of the Corinthian objector (perhaps used in their letter, and so quoted by Paul), "Why is my liberty judged by another's conscience?" Why should not I be judged only by my own, and have liberty to do whatever it sanctions? Paul replies in
1Κορ. 10:31, Your doing so ought always to be limited by regard to what most tends "to the glory of God" [VATABLUS, CONYBEARE and HOWSON]. The first explanation is simplest; the "for," &c., in it refers to "not thine own" (that is, "not my own," in Paul's change to the first person); I am to abstain only in the case of liability to offend another's conscience; in cases where my own has no scruple, I am not bound, in God's judgment, by any other conscience than my own.
30 For--The oldest manuscripts omit "For."
by grace--rather, "thankfully" [ALFORD].
I . . . be partaker--I partake of the food set before me.
evil spoken of--by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes.
give thanks--which consecrates all the Christian's acts (
Ρωμ. 14:6;
1Τιμ. 4:3-4).
31 Contrast
Ζαχ. 7:6; the picture of worldly men. The godly may "eat and drink," and it shall be well with him (
Ιερ. 22:15-
Ιερ. 22:16).
to the glory of God-- (
Κολ. 3:17;
1Πέτ. 4:11) --which involves our having regard to the edification of our neighbor.
32 Give none offence--in things indifferent (
1Κορ. 8:13;
Ρωμ. 14:13;
2Κορ. 6:3); for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offense may be the result (
1Κορ. 1:23). Giving offense is unnecessary, if our own spirit cause it; necessary, if it be caused by the truth.
33 I please--I try to please (
1Κορ. 9:19,
1Κορ. 9:22;
Ρωμ. 15:2).
not seeking mine own-- (
1Κορ. 10:24).
many--rather as Greek, "THE many."