1 Corinthians 10

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 30 2 8 0 0 10. Warnings and Freedom) (10:1 11:1)) ) Outline (continued)) 10:1 11:1 D. Warnings and Freedom ) 10:1 13 1. Warnings from History ) 10:1 5 a. Analogy ) 10:6 10 b. Example ) 10:11 13 c.

Admonition ) 10:14 22 2. Warnings against Idolatry ) 10:14 17 a. A Vivid Comparison ) 10:18 22 b. An Example of Symmetry ) 10:23 11:1 3. Freedom of Conscience ) 10:23 26 a. Freedom and Scripture ) 10:27 30 b.

Freedom and Conscience ) 10:31 11:1 c. Conclusion ) ) ) ) D. Warnings and Freedom) 10:1 11:1) 10 1 For I do not want you to be ignorant, brothers, that all our fathers were under the cloud and all passed through the sea; 2 and all were baptized into Moses in the cloud and in the sea. 3 And all ate the same spiritual food, 4 and all drank the same spiritual drink. For they were drinking from the spiritual rock which followed them, and the rock was Christ. 5 However, God was not pleased with most of them, for their bodies were scattered over the desert.) 6 Now these things became examples for us, so that we should not long for evil things just as those people did. 7 Do not be idolaters as some of them were. Just as it is written,) The people sat down to eat and drink) and they stood up to play. ) 8 Nor let us practice sexual immorality as some of them practiced, when in one day twenty-three thousand fell dead. 9 And let us not test Christ as some of them did and were destroyed by snakes. 10 And do not grumble as some of them did and were destroyed by the angel that destroys. 11 Now these things happened to them as a warning and were written for our admonition, upon whom the ends of the ages have come. 12 So he who thinks he stands, let him be careful not to fall. 13 No temptation has overtaken you except that which is common to everyone. But God is faithful, who will not allow you to be tempted beyond that which you are able to bear; however, with the temptation he also will provide the way of escape that you may be able to endure it.) ) 1.

Warnings from History) 10:1 13) Paul seems to introduce an entirely different subject in 10:1 13, but closer scrutiny shows continuity with the preceding passage (9:24 27). He reaches back into history to teach his readers the lesson the Israelites had to learn as they traveled from Egypt through the desert toward the promised land. In a sense, these Israelites were engaged in a contest of faith in which only two persons, Joshua and Caleb, received a blessing. The implied comparison is with the foot race (9:24) in which all the runners participate but only one receives the prize. The one runner whom the judge of the contest crowns is the counterpart of the two faithful Israelites, to whom alone it was given to enter the Promised Land. ��1��) 1 1 2 8 0 “tw://bible.?id=30.5.26|AUTODETECT|” Why did the Israelites perish in the desert? Despite the miracles God performed to lead them out of Egypt, these Israelites lacked faith in God. They crossed the Red Sea, never lacked daily food (manna), drank water from a rock, were sheltered from the scorching sun by the cloud that accompanied them, and received numerous other blessings. Instead of worshiping God, the Israelites served idols which they had taken along from Egypt 7 1 -1 9 0 “tw://bible.?id=30.5.26|AUTODETECT|” Amos 5:26) 1 1 -1 9 0 “tw://bible.?id=2.32.1-2.32.6|AUTODETECT|” ). At Mount Sinai they formed a golden calf 7 1 -1 9 0 “tw://bible.?id=2.32.1-2.32.6|AUTODETECT|” Exod. 32:1 6) 1 1 -1 9 0 0 ) and worshiped it. These rebellious Israelites failed the test of faith, and, Paul intimates, those Corinthians who engage in idolatry similarly fail to serve God.) 1 4 2 8 0 0 a. Analogy) 10:1 5) 1. For I do not want you to be ignorant, brothers, that all our fathers were under the cloud and all passed through the sea; 2. and all were baptized into Moses in the cloud and in the sea.) a. For I do not want you to be ignorant, brothers. The conjunction for joins this verse to the preceding context (chap. 9) and indicates a continuation of that discourse. Paul also employs the address brothers, which includes the sisters, and introduces new material to his discourse.

He reminds the readers of events from Israel s history and uses these incidents as effective examples. Throughout his epistles, Paul expresses his desire not to see his readers ignorant of certain facts.��2�� To dispel their ignorance he refers to either personal intentions and experiences or spiritual truths. These spiritual truths he will later apply to their question concerning eating meat which was offered to an idol.) 1 1 2 8 0 “tw://bible.?id=2.13.21|AUTODETECT|” b. All our fathers were under the cloud and all passed through the sea. With this terse description, Paul mentions the exodus and the crossing of the Red Sea. God led his people by means of a cloud by day and a pillar of fire by night 7 1 -1 9 0 “tw://bible.?id=2.13.21|AUTODETECT|” Exod. 13:21) 1 1 -1 9 0 “tw://bible.?id=2.14.24|AUTODETECT|” ). Thus, they were able to travel during either the day or the night. The cloud and the pillar of fire represented God s presence hovering over his people. Although the cloud and the pillar always attended the people 7 1 -1 9 0 “tw://bible.?id=2.14.24|AUTODETECT|” Exod. 14:24) 1 1 -1 9 0 “tw://bible.?id=4.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.12.5|AUTODETECT|” Num. 12:5) 1 1 -1 9 0 “tw://bible.?id=5.31.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.31.15|AUTODETECT|” Deut. 31:15) 1 1 -1 9 0 “tw://bible.?id=19.99.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.99.7|AUTODETECT|” Ps. 99:7) 1 1 -1 9 0 0 ), some in Israel s camp doubted God s nearness.) 1 1 2 8 0 0 Paul calls the Israelites all our fathers. He implies that the entire nation of Israel left Egypt and that this nation assumes the role of spiritual forefathers for both Jewish and Gentile Christians in Corinth. The possessive pronoun places those Gentiles who are members of the Christian community on the same level as Jewish Christians.) 1 1 2 8 0 “tw://bible.?id=2.14.0|AUTODETECT|” The phrase all passed through the sea alludes to Israel crossing the Red Sea on dry land while the Egyptian forces drowned in those same waters 7 1 -1 9 0 “tw://bible.?id=2.14.0|AUTODETECT|” Exod. 14) 1 1 -1 9 0 0 ). The fact that all the people safely reached the other shore demonstrates God s faithfulness toward his people in the past and assures his trustworthiness in the present.) 1 1 2 8 0 “tw://bible.?id=45.6.3|AUTODETECT|” c. And all were baptized into Moses in the cloud and in the sea. Paul s reference to baptism links past and present. He projects the Christian meaning of baptism into Christ 7 1 -1 9 0 “tw://bible.?id=45.6.3|AUTODETECT|” Rom. 6:3) 1 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 1 1 -1 9 0 “tw://bible.?id=2.14.31|AUTODETECT|” ) onto the exodus by saying that all the Israelites were baptized into Moses. He compares the Christians who place their faith in Jesus Christ to the Israelites who placed their trust in God, represented by his servant Moses 7 1 -1 9 0 “tw://bible.?id=2.14.31|AUTODETECT|” Exod. 14:31) 1 1 -1 9 0 0 ). Christ redeemed his people from sin and death, while God through Moses delivered the Israelites from oppression in Egypt and the destructive waters of the Red Sea.) 1 1 2 8 0 “tw://bible.?id=2.24.4-2.24.8|AUTODETECT|” For the Israelites, being baptized into Moses signified that they were members of the covenant which God had made with his people 7 1 -1 9 0 “tw://bible.?id=2.24.4-2.24.8|AUTODETECT|” Exod. 24:4b 8) 1 1 -1 9 0 “tw://bible.?id=58.7.22|AUTODETECT|” ). Moses served as mediator of that first covenant, which became obsolete, but Christ is the Mediator of the new covenant 7 1 -1 9 0 “tw://bible.?id=58.7.22|AUTODETECT|” Heb. 7:22) 1 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” 9:15) 1 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” ). Just as God s people became a nation with Moses as its leader, so God s people today are incorporated into Christ, who is their spiritual head 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” Eph. 5:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.14.19-2.14.20|AUTODETECT|” What is the significance of the two elements, the cloud and the sea? A study of the relevant chapters in Exodus reveals that with the cloud and the sea, God separated his people from the hostile Egyptian forces. The cloud went from the front to the back of the Israelites and remained behind them to separate God s people from the armies of Pharaoh 7 1 -1 9 0 “tw://bible.?id=2.14.19-2.14.20|AUTODETECT|” Exod. 14:19 20) 1 1 -1 9 0 “tw://bible.?id=2.23.31|AUTODETECT|” ). The Red Sea became a defensive barrier for the Israelites and served as a boundary between Egypt and Israel 7 1 -1 9 0 “tw://bible.?id=2.23.31|AUTODETECT|” Exod. 23:31) 1 1 -1 9 0 0 ). The experiences of being under the cloud and passing through the sea both related to the identification of the children of Israel as a people now separated from Egypt, and under God s protection. ��3�� In short, by means of the cloud and the sea God separated to himself a people. The exodus must be seen from both a historical and a spiritual perspective.) 1 3 2 8 0 0 As the passage through the Red Sea symbolized an end to Israel s slavery and its beginning as a new nation, so baptism for the Christian means a separation from sin and consecration to God. The experience of being under the protective cloud and passing through the waters of the Red Sea was the Israelite s prerequisite for inclusion in God s people. Similarly, the sign of being baptized into Christ is the mark of participating in his redemption. In short, being baptized into Moses represents Israel s redemption, much as being baptized into Christ entails the Christian s incorporation into his fellowship.��4��) 3. And all ate the same spiritual food, 4. and all drank the same spiritual drink. For they were drinking from the spiritual rock which followed them, and the rock was Christ.) a.

And all ate the same spiritual food, and all drank the same spiritual drink. Five times in five consecutive clauses, Paul writes the adjective all. That is, everyone who participated in the exodus was under the cloud, passed through the sea, was baptized into Moses, ate spiritual food, and drank from the spiritual rock.) 1 1 2 8 0 “tw://bible.?id=2.16.15|AUTODETECT|” God led the Israelites into the desert, away from the Egyptian granaries, and yet supplied them with bread from heaven. The people called this bread manna, which literally means, what is it? 7 1 -1 9 0 “tw://bible.?id=2.16.15|AUTODETECT|” Exod. 16:15) 1 1 -1 9 0 “tw://bible.?id=2.16.2-2.16.36|AUTODETECT|” ). Every morning, except on the Sabbath, God caused manna to cover the ground 7 1 -1 9 0 “tw://bible.?id=2.16.2-2.16.36|AUTODETECT|” Exod. 16:2 36) 1 1 -1 9 0 “tw://bible.?id=6.5.12|AUTODETECT|” ). This manna kept the Israelites alive until they had crossed the Jordan and ate bread baked from grain grown in Canaan. Then the daily provision of manna stopped 7 1 -1 9 0 “tw://bible.?id=6.5.12|AUTODETECT|” Josh. 5:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.17.6|AUTODETECT|” The same thing was true for Israel s need for water. During Israel s forty-year sojourn in the desert, God provided drinking water for his people and for their animals.��5�� Moses struck a rock at Mount Horeb and God supplied drinking water for all the people and their cattle 7 1 -1 9 0 “tw://bible.?id=2.17.6|AUTODETECT|” Exod. 17:6) 1 1 -1 9 0 “tw://bible.?id=4.20.11|AUTODETECT|” ). Later Moses hit a rock at Kadesh to provide water for the community and their livestock 7 1 -1 9 0 “tw://bible.?id=4.20.11|AUTODETECT|” Num. 20:11) 1 1 -1 9 0 “tw://bible.?id=19.78.15-19.78.16|AUTODETECT|” ). These two recorded incidents are given as examples of God s continued care for his people. The psalmist notes that God split rocks in the desert and caused streams to come forth out of the crags 7 1 -1 9 0 “tw://bible.?id=19.78.15-19.78.16|AUTODETECT|” Ps. 78:15 16) 1 1 -1 9 0 0 ). In other words, God daily quenched the thirst of man and animal by giving them streams of water in the wilderness.) 1 2 2 8 0 0 Rabbinic sources have recorded legendary material on the rock that supplied water for the Israelites and traveled with them during their forty-year journey.��6�� We assume that Paul was acquainted with this explanation. He is interested, however, not in a legend but in God s miraculous provision of food and drink. And this supernatural act Paul describes as spiritual. ��7��) Occurring three times in verses 3 and 4, the word spiritual has a figurative meaning. The material substance of food, drink, and rock points to a spiritual source. Through his Spirit, God actively engages in providing for the basic needs of his people. As the elements of the Lord s Supper point to the spiritual significance of the presence of Christ, so the elements which Paul describes with the word spiritual ultimately point to Christ.��8��) 1 1 2 8 0 “tw://bible.?id=5.32.0|AUTODETECT|” b. For they were drinking from the spiritual rock which followed them. God miraculously supplied for the Israelites streams in the desert. As Paul demonstrated in the preceding clause, the water indicated God s faithful provision for his people, a faithfulness that was not bound to one location, either Mount Horeb or Kadesh. It followed the Israelites continually wherever they went during their wilderness travels. Yet the Israelites rebelled against God; in the Song of Moses 7 1 -1 9 0 “tw://bible.?id=5.32.0|AUTODETECT|” Deut. 32) 1 1 -1 9 0 0 ) and the Psalter, the writers delineate both God s faithfulness and Israel s rebellion.) 1 1 2 8 0 0 In the Old Testament the word rock appears frequently as a description of God:) 1 1 2 8 0 “tw://bible.*?id=1.49.24|AUTODETECT|”

1. Jacob declares him the Rock of Israel 7 1 -1 9 0 “tw://bible.?id=1.49.24|AUTODETECT|” Gen. 49:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.32.4|AUTODETECT|”
2. Moses portrays him as a rock 7 1 -1 9 0 “tw://bible.?id=5.32.4|AUTODETECT|” Deut. 32:4) 1 1 -1 9 0 “tw://bible.?id=5.32.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=5.32.15|AUTODETECT|”

15. 1 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|”
16. 1 1 -1 9 0 “tw://bible.?id=5.32.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.32.30|AUTODETECT|”
17. 1 1 -1 9 0 “tw://bible.?id=5.32.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.32.31|AUTODETECT|”
18. 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=19.18.31|AUTODETECT|”

3. Psalmists call him a rock 7 1 -1 9 0 “tw://bible.?id=19.18.31|AUTODETECT|” Pss. 18:31) 1 1 -1 9 0 “tw://bible.?id=19.62.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.62.2|AUTODETECT|” 62:2) 1 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” 78:35) 1 1 -1 9 0 “tw://bible.?id=19.89.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.26|AUTODETECT|” 89:26) 1 1 -1 9 0 “tw://bible.?id=19.95.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.1|AUTODETECT|” 95:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.32.15|AUTODETECT|” c. The rock was Christ. Although the identification of the rock with Christ is figurative, nevertheless the Old Testament alludes to a definite link. The word rock in the Song of Moses and the Psalter is often qualified with words that apply directly to Christ s redemptive work: the Rock is [my] salvation 7 1 -1 9 0 “tw://bible.?id=5.32.15|AUTODETECT|” Deut. 32:15) 1 1 -1 9 0 “tw://bible.?id=19.62.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.62.2|AUTODETECT|” Pss. 62.2) 1 1 -1 9 0 “tw://bible.?id=19.95.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.1|AUTODETECT|” 95:1) 1 1 -1 9 0 “tw://bible.?id=19.89.26|AUTODETECT|” ), Savior 7 1 -1 9 0 “tw://bible.?id=19.89.26|AUTODETECT|” Ps. 89:26) 1 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” ), Redeemer 7 1 -1 9 0 “tw://bible.?id=19.78.35|AUTODETECT|” Ps. 78:35) 1 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” ), Begetter 7 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” Deut. 32:18) 1 1 -1 9 0 0 ).��9��) 1 1 2 8 0 “tw://bible.?id=19.95.7-19.95.11|AUTODETECT|” Paul seems to have made a connection between the terminology recorded in Old Testament hymnody (Song of Moses and Psalter) and Christ; thus he identifies Christ with the Rock. He thereby connects an episode from the history of Israel with the current conditions in Corinth. Christ was present in the wilderness as he is present in the church today. God s rejection of those Israelites who tested and tried him 7 1 -1 9 0 “tw://bible.?id=19.95.7-19.95.11|AUTODETECT|” Ps. 95:7 11) 1 1 -1 9 0 “tw://bible.?id=58.3.7-58.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=58.3.7-58.3.19|AUTODETECT|” Heb. 3:7 19) 1 1 -1 9 0 0 ) is a relevant lesson and reminder for those Corinthians who dabble in idolatry.) 1 1 2 8 0 0
4. However, God was not pleased with most of them, for their bodies were scattered over the desert.) 1 1 2 8 0 “tw://bible.?id=30.5.25-30.5.26|AUTODETECT|” Paul wants the readers to reflect on God s boundless goodness and mercy toward his rebellious people during the exodus and the desert journey. These people distrusted God, in spite of his wonderful daily care. They longed to go back to Egypt and served idols which they made and carried with them 7 1 -1 9 0 “tw://bible.?id=30.5.25-30.5.26|AUTODETECT|” Amos 5:25 26) 1 1 -1 9 0 “tw://bible.?id=44.7.42-44.7.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.42-44.7.43|AUTODETECT|” Acts 7:42 43) 1 1 -1 9 0 “tw://bible.?id=4.14.16|AUTODETECT|” ). No wonder that God was not pleased with these Israelites. Paul writes euphemistically when he says most of them. He actually means that only two men who were older than twenty years of age (Caleb and Joshua) pleased God and entered the promised land. The rest died in the wilderness. In graphic terms, Paul writes that the bodies of the people were scattered over the desert floor 7 1 -1 9 0 “tw://bible.?id=4.14.16|AUTODETECT|” Num. 14:16) 1 1 -1 9 0 “tw://bible.?id=4.16.40|AUTODETECT|” ). Funerals were the order of the day, and when pestilence struck, thousands perished 7 1 -1 9 0 “tw://bible.?id=4.16.40|AUTODETECT|” Num. 16:40) 1 1 -1 9 0 “tw://bible.?id=4.25.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.25.9|AUTODETECT|” 25:9) 1 1 -1 9 0 “tw://bible.?id=4.1.46|AUTODETECT|” ). Taking the total number of men who were twenty years and older, 603,550 7 1 -1 9 0 “tw://bible.?id=4.1.46|AUTODETECT|” Num. 1:46) 1 1 -1 9 0 “tw://bible.?id=4.14.23|AUTODETECT|” ), and assuming that there were an equal number of women, we divide the total, 1,207,100, by 38 (the years Israel spent in the desert after the curse [) 7 1 -1 9 0 “tw://bible.?id=4.14.23|AUTODETECT|” Num. 14:23) 1 1 -1 9 0 0 ]). We calculate an average of about 90 deaths per day for that entire period. A grim and daily reminder of God s anger!) 1 5 2 8 0 0 Paul compares the people who died in the desert with the members of the church in Corinth. He wants the Corinthians to know that all the Israelites were recipients of God s daily provision, yet they perished because of unbelief. By analogy, he wants his readers to know that their reception of baptism and the Lord s Supper does not guarantee them eternal life. Without daily commitment to Christ, they lack eternal security and face spiritual death.) ) Additional Comments on 10:1 5) Paul is not interested in providing a discourse on baptism and partaking of the elements of the Lord s table. His references to the sacraments are only incidental to the objective he has in mind. He resorts to typology, which in the identification of the rock and Christ should be understood figuratively.) a.

Typology. At first glance, Paul s identification of Christ with the rock in the wilderness which supplied the Israelites with spiritual food and drink appears to be a straightforward example of allegory. But that is not quite the case. We must take into consideration Paul s educational background. His writing often reflects a Jewish mode of interpreting Scripture. Jewish Christians read Scripture with the understanding that God s people are the same whether they belong to either the Old Testament or the New Testament era.

In Paul s view the Old Testament reveals the work of the preexistent Christ on behalf of his people.) 1 1 2 8 0 “tw://bible.?id=5.32.13|AUTODETECT|” Paul s fellow Jew and contemporary, Philo of Alexandria, explains the rock in the wilderness as the wisdom and word of God. So God demonstrated his faithfulness to his people by providing for them the necessities of life from the source of his law. For Philo, manna represented God s gift in the form of his revelation. And he interpreted the Song of Moses to denote that the flinty rock (God) provided both food and drink for the Israelites 7 1 -1 9 0 “tw://bible.?id=5.32.13|AUTODETECT|” Deut. 32:13) 1 1 -1 9 0 0 ). Indeed, Philo s interpretation is distinctly allegorical.��10��) 1 1 2 8 0 “tw://bible.?id=48.4.21-48.4.31|AUTODETECT|” Although Paul was influenced by the educational methodology of his day with respect to interpreting Scripture, he prudently adopted scriptural terminology. And even though at times he resorted to allegory, as he himself admitted 7 1 -1 9 0 “tw://bible.?id=48.4.21-48.4.31|AUTODETECT|” Gal. 4:21 31) 1 1 -1 9 0 0 ; see especially v. 24), he refrained from providing correspondences at every point in his discourse. Instead, Paul presented God s inspired revelation.) 1 1 2 8 0 “tw://bible.?id=58.3.16|AUTODETECT|” b. Responsibility. The death of all Israelites who were twenty years and older, with the exception of Caleb and Joshua, stands in stark contrast to Paul s fivefold use of the adjective all in the exodus account. They all enjoyed God s favor, yet only two responded in faith. The writer of Hebrews also uses the adjective all when he queries, Who were they who heard and rebelled? Were they not all those Moses led out of Egypt? 7 1 -1 9 0 “tw://bible.?id=58.3.16|AUTODETECT|” Heb. 3:16) 1 1 -1 9 0 “tw://bible.?id=4.14.22|AUTODETECT|” ). God revealed his trustworthiness in various ways to all the Israelites, yet these same people failed to put their trust in him and rebelled against God ten times 7 1 -1 9 0 “tw://bible.?id=4.14.22|AUTODETECT|” Num. 14:22) 1 1 -1 9 0 0 ). This failure should not be attributed to God, who daily revealed his faithfulness, but to the Israelites, who refused to honor him. In the first century, many Christians likewise were in danger of drifting away from the living God because of unbelief and disobedience.) 1 16 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 10:1 5) Verses 1 2) �1 ������� !��� ������ by placing the adjective all after the pronoun our, Paul stresses the noun fathers rather than the adjective. Otherwise he would have placed the adjective before the noun.) ����������� the aorist passive of the verb ������� (I baptize) enjoys substantial textual support. Yet a variant reading with the aorist middle ���������� has equal support. Nonetheless, many scholars prefer the aorist passive, which reflects the Christian mode of baptism; the middle reflects Jewish baptismal practices.��11��) Verses 3 4) ����� and ���� both verbs are aorist active and must be seen as constatives that describe the duration of the Israelites eating and drinking in the desert. Note that the verb ����� is in the imperfect tense to describe action. The aorist states the fact and the imperfect describes the manner.��12��) Verse 5) � ���� �������� the verb �P������� (he was pleased) takes the preposition � to complete the construction in Greek.

The definite article and comparative adjective apparently mean the majority. ��13��) � the second occurrence of this preposition has a local sense as the dative of place.) ) ) b. Example) 10:6 10) After giving the readers an analogy from Israel s forty-year experience in the wilderness, Paul lists five historical examples taken from that same period.��14�� Some of the incidents overlap:) 1 1 2 8 0 “tw://bible.*?id=4.11.4|AUTODETECT|”

1. coveting food 7 1 -1 9 0 “tw://bible.?id=4.11.4|AUTODETECT|” Num. 11:4) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=2.32.4|AUTODETECT|”
2. engaging in idolatry 7 1 -1 9 0 “tw://bible.?id=2.32.4|AUTODETECT|” Exod. 32:4) 1 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=2.32.6|AUTODETECT|”

6. 1 1 -1 9 0 “tw://bible.?id=2.32.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.32.19|AUTODETECT|”
7. 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.*?id=4.25.1-4.25.9|AUTODETECT|”

3. committing immorality 7 1 -1 9 0 “tw://bible.?id=4.25.1-4.25.9|AUTODETECT|” Num. 25:1 9) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=4.21.5|AUTODETECT|”
4. testing the Lord 7 1 -1 9 0 “tw://bible.?id=4.21.5|AUTODETECT|” Num. 21:5) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=4.14.2|AUTODETECT|”
5. grumbling 7 1 -1 9 0 “tw://bible.?id=4.14.2|AUTODETECT|” Num. 14:2) 1 1 -1 9 0 “tw://bible.?id=4.14.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=4.14.36|AUTODETECT|”

36. 1 1 -1 9 0 “tw://bible.?id=4.16.1-4.16.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.16.1-4.16.35|AUTODETECT|” 16:1 35) 1 1 -1 9 0 0 )) 1 5 2 8 0 0 Each of these five examples appears in the form of either a phrase, a sentence, or even a quotation. These brief notations seem to indicate that the readers were familiar with the historical account of Israel s experiences. Hence, the Corinthians should be able to see their own reflection in the mirror of these historical events.) 6. Now these things became examples for us, so that we should not long for evil things as those people did.) a. Now these things became examples for us. The adverb now introduces a summary statement that relates to the preceding paragraph.

These things are the historical events which Paul has mentioned previously: the cloud that guided and protected the Israelites, the passage through the Red Sea to safety, the provision of food and drink, and the sin of unbelief and disobedience. In short, all these things are the benefits which the people received, and sins which they committed. ��15��) Paul calls these things examples, or in Greek, typoi, from which we have the derivative types. But in the context of the first five verses of chapter 10, the literal translation types raises questions: For example, are most of the Corinthians going to perish as the Israelites did in the desert? That interpretation would put a predictive connotation on the word types. Conversely, the translation examples needs further elucidation. In the light of verse 5, this word conveys a sense of warning, a sense which many translators have adopted (RSV, NEB, REB, GNB, JB).��16�� We do well to understand the word in question as pictures painted by an artist, [to disclose] what sort of judgement threatens idolaters, fornicators, and others who despise God (compare v. 11).��17��) Paul writes that the examples are for us.

By writing the first person plural, Paul clearly includes both his readers and himself. He continues his sentence with the pronoun we.) 1 1 2 8 0 “tw://bible.?id=4.11.4-4.11.6|AUTODETECT|” b. So that we should not long for evil things just as those people did. This first reference to a historical incident calls to mind the scriptural account concerning the rabble that complained about food. Tired of their daily manna, they said, If only we had meat to eat! We remember the fish we ate in Egypt & also the cucumbers, melons, leeks, onions and garlic. But now we have lost our appetite & 7 1 -1 9 0 “tw://bible.?id=4.11.4-4.11.6|AUTODETECT|” Num. 11:4 6) 1 1 -1 9 0 “tw://bible.?id=19.106.14|AUTODETECT|” ). These discontented Israelites tested and tried God 7 1 -1 9 0 “tw://bible.?id=19.106.14|AUTODETECT|” Ps. 106:14) 1 1 -1 9 0 “tw://bible.?id=4.11.31-4.11.34|AUTODETECT|” ), who in his grace sent them an abundance of quail. Yet the Lord also punished them with a severe plague, so that they died with the meat still between their teeth 7 1 -1 9 0 “tw://bible.?id=4.11.31-4.11.34|AUTODETECT|” Num. 11:31 34) 1 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” ). They were buried in a place which the Israelites called Kibroth Hattaavah (graves of craving). These people had been possessed by greed, and, as Paul states elsewhere, greed is idolatry 7 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” Col. 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.20.17|AUTODETECT|” Paul issues an admonition to the Corinthians and tells them what not to do. He alludes to the tenth commandment: You shall not covet 7 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” Exod. 20:17) 1 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” Deut. 5:21) 1 1 -1 9 0 “tw://bible.?id=59.1.14-59.1.15|AUTODETECT|” ). This commandment is the capstone of the Decalogue, for the sin of covetousness gives rise to all other sins 7 1 -1 9 0 “tw://bible.?id=59.1.14-59.1.15|AUTODETECT|” James 1:14 15) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 7. Do not be idolaters as some of them were. Just as it is written,) The people sat down to eat and drink) and they stood up to play. ) 1 1 2 8 0 “tw://bible.?id=2.32.1-2.32.20|AUTODETECT|” The second reference is to the time Aaron allowed the people to make an idol in the form of a golden calf 7 1 -1 9 0 “tw://bible.?id=2.32.1-2.32.20|AUTODETECT|” Exod. 32:1 20) 1 1 -1 9 0 “tw://bible.?id=2.20.4-2.20.5|AUTODETECT|” ). Israelites broke the second commandment, You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the sin of the fathers to the third and fourth generation of those who hate me & 7 1 -1 9 0 “tw://bible.?id=2.20.4-2.20.5|AUTODETECT|” Exod. 20:4 5) 1 1 -1 9 0 “tw://bible.?id=5.5.8-5.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.8-5.5.9|AUTODETECT|” Deut. 5:8 9) 1 1 -1 9 0 0 ). In the sight of God, idolatry is a heinous sin because worshipers displace the living God with a graven image.) 1 1 2 8 0 0 Paul issues a direct warning: Do not be idolaters. He refrains from including himself in the admonition but addresses the Corinthians in the second person plural. (In verses 6, 8, and 9 he uses the first person plural.) In this verse, he specifically links the rebellious people in Israel and some of the Corinthians. The Israelites who worshiped the golden calf at Mount Sinai and the Corinthians who participated in the rites at pagan temples all transgressed the second commandment.) 1 1 2 8 0 “tw://bible.?id=2.32.6|AUTODETECT|” The people sat down to eat and drink and they stood up to play. This quotation Paul has taken verbatim from the Septuagint translation of ) 7 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” Exodus 32:6) 1 1 -1 9 0 0 . The passage gives us a vignette: a feast was often followed by games of one kind or other. Such commonly accepted practices were normally above criticism. But in pagan rites, people ate and drank to honor an idol who represented a god. The dances that followed the meal often degenerated into debauchery. Hence the Greek verb paizein, which I have translated to play, can have a negative connotation and mean to sin sexually (NCV).) 1 2 2 8 0 0 Those Corinthians who entered temples at the time of pagan festivals exposed themselves to situations that might cause them to sin. Then they were in the same category as the Israelites who got up and indulged in pagan revelry. ) 8. Nor let us practice sexual immorality as some of them practiced, when in one day twenty-three thousand fell dead.) 1 1 2 8 0 “tw://bible.?id=4.25.1-4.25.9|AUTODETECT|” The third allusion is to an event that occurred near the end of Israel s desert journey. At the instigation of Balaam, the Israelites worshiped Baal-Peor, observed Canaanite fertility rites, and indulged in sexually immoral practices 7 1 -1 9 0 “tw://bible.?id=4.25.1-4.25.9|AUTODETECT|” Num. 25:1 9) 1 1 -1 9 0 “tw://bible.?id=4.31.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.31.16|AUTODETECT|” 31:16) 1 1 -1 9 0 “tw://bible.?id=5.4.3|AUTODETECT|” ). This was a blot on the pages of Israel s annals and is noted a number of times in Scripture 7 1 -1 9 0 “tw://bible.?id=5.4.3|AUTODETECT|” Deut. 4:3) 1 1 -1 9 0 “tw://bible.?id=19.106.28-19.106.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.106.28-19.106.29|AUTODETECT|” Ps. 106:28 29) 1 1 -1 9 0 “tw://bible.?id=28.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.9.10|AUTODETECT|” Hos. 9:10) 1 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” ). The Israelites now sinned against the seventh commandment: You shall not commit adultery 7 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” Exod. 20:14) 1 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.18|AUTODETECT|” Deut. 5:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.25.6-4.25.8|AUTODETECT|” One person who indulged in sexual immorality is mentioned by name and by tribe: Zimri, the son of Salu of Simeon s tribe, brought a Midianite woman into his tent and was killed by the grandson of Aaron 7 1 -1 9 0 “tw://bible.?id=4.25.6-4.25.8|AUTODETECT|” Num. 25:6 8) 1 1 -1 9 0 “tw://bible.?id=4.25.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.25.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=4.26.1-4.26.2|AUTODETECT|” ). God struck the Israelites with a plague as punishment for their faithlessness. Immediately after the plague, God instructed Moses and Eleazar son of Aaron to conduct the second census on the plains of Moab 7 1 -1 9 0 “tw://bible.?id=4.26.1-4.26.2|AUTODETECT|” Num. 26:1 2) 1 1 -1 9 0 “tw://bible.?id=4.1.1-4.1.3|AUTODETECT|” ; the first census took place thirty-eight years earlier in the desert of Sinai [) 7 1 -1 9 0 “tw://bible.?id=4.1.1-4.1.3|AUTODETECT|” Num. 1:1 3) 1 1 -1 9 0 “tw://bible.?id=4.1.22|AUTODETECT|” ]). The statistics show that the number of men twenty years and older in the tribe of Simeon during the second census (22,200) was less than half of what it was in the first census (59,300). We presume that most of the men who were killed during the plague belonged to the tribe of Simeon 7 1 -1 9 0 “tw://bible.?id=4.1.22|AUTODETECT|” Num. 1:22) 1 1 -1 9 0 “tw://bible.?id=4.26.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.26.14|AUTODETECT|” 26:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.25.9|AUTODETECT|” Paul writes that twenty-three thousand people died because of Israel s sin against God. But the historical account of Moses features a total of twenty-four thousand 7 1 -1 9 0 “tw://bible.?id=4.25.9|AUTODETECT|” Num. 25:9) 1 1 -1 9 0 0 ). The figure that Moses gives is supported by other sources (the Septuagint, Philo, and the rabbis).��18�� Attempts to explain the discrepancy cover a wide range: Paul s memory failed him; the writers in Numbers and I Corinthians used round numbers; Paul followed a variant reading. John Calvin is of the opinion that Moses gave the upper limit, Paul the lower, and so there is really no discrepancy. ��19��) 1 2 2 8 0 0 For lack of information all such explanations remain hypotheses. Paul, with his thorough training in the Scriptures, had available more information than we have perhaps further details from oral tradition. For instance, the Jewish historian Josephus presents a lengthy account of this incident with speeches of Balaam, Zambrias, Moses, and others. He also writes about the slaying of those who were guilty and the destruction caused by the pestilence. However, he concludes with the remark that there perished from the ranks no less than fourteen thousand men. ��20�� In short, we lack information that Paul apparently possessed.) 9. And let us not test Christ as some of them did and were destroyed by snakes.) 1 1 2 8 0 “tw://bible.?id=4.21.4-4.21.9|AUTODETECT|” The fourth reference to the history of Israel is the incident of the snakes 7 1 -1 9 0 “tw://bible.?id=4.21.4-4.21.9|AUTODETECT|” Num. 21:4 9) 1 1 -1 9 0 “tw://bible.?id=43.3.14-43.3.15|AUTODETECT|” ). Overconfident after defeating the king of Arad, the people of Israel were unwilling to travel around the kingdom of Edom. They displayed impatience, blasphemed God, denounced Moses, loathed manna, and clamored for water. In response, God sent poisonous snakes into the camp. When the people repented of their sin, Moses prayed for them, fashioned a bronze snake, and put it on a pole. The people who were bitten looked at the snake and lived 7 1 -1 9 0 “tw://bible.?id=43.3.14-43.3.15|AUTODETECT|” John 3:14 15) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Paul writes, And let us not test Christ. A number of translators have the reading Lord��21�� instead of Christ. ��22�� The oldest Greek manuscript (P46), the Western text, numerous witnesses, versions, and the church fathers have the word Christ. This is the primary reading that goes back to the second century, was the accepted text throughout the Mediterranean basin, and is well attested.��23�� Hence, the term Christ, which fits the context (see v. 4), is the preferred reading. And Paul teaches that the preexistent Christ accompanied the Israelites during their desert journey.) Two additional observations. First, Paul again uses the first person plural (see v. 8) to show that the Corinthians and he are not exempt from God s judgment. They are like the Israelites in the wilderness.

Israel s victorious warriors demonstrated their impatience by refusing to accept divine guidance; they received their just reward. Accordingly, believers in New Testament times (including Paul and the Corinthians) ought not to follow their own inclinations. They have to wait for answered prayer and God s providential leading.) Next, in three successive verses (see vv. 8, 9, 10), Paul specifies that only some of [the Israelites] fell into sin and died. With respect to the people who suffered snakebites, only some died. The rest looked at the bronze snake and lived.) 10. And do not grumble as some of them did and were destroyed by the angel that destroys.) 1 1 2 8 0 “tw://bible.?id=4.14.2|AUTODETECT|” A survey of Israel s history discloses the people s habitual vice of grumbling against God, Moses, and Aaron,��24�� and the frequency of their grumbling makes it difficult to determine the exact passage from which Paul takes this fifth reference. In light of this entire verse, two incidents are likely prospects. First, after hearing the reports of the spies who had returned from the promised land, the entire community grumbled against Moses and Aaron 7 1 -1 9 0 “tw://bible.?id=4.14.2|AUTODETECT|” Num. 14:2) 1 1 -1 9 0 “tw://bible.?id=4.14.37-4.14.38|AUTODETECT|” ). Paul, however, declares that some of them grumbled, and this qualified statement agrees with the account in ) 7 1 -1 9 0 “tw://bible.?id=4.14.37-4.14.38|AUTODETECT|” Numbers 14:37 38) 1 1 -1 9 0 “tw://bible.?id=4.16.1-4.16.35|AUTODETECT|” . Only the ten men who spread a bad report about the promised land died instantaneously of a plague, while Joshua and Caleb lived. The other choice is the narrative that describes the insolence of Korah, Dathan, Abiram, and On, who together with 250 leaders rose up against Moses 7 1 -1 9 0 “tw://bible.?id=4.16.1-4.16.35|AUTODETECT|” Num. 16:1 35) 1 1 -1 9 0 0 ). Not only did all these people perish, but because of the grumbling of the entire community 14,700 persons died of a plague that God sent among them (see vv. 41, 49).) 1 1 2 8 0 “tw://bible.?id=2.12.23|AUTODETECT|” Yet even these two passages do not fully coincide with Paul s wording, for he speaks of an angel that destroys. There is no mention of an angel of destruction in Numbers, although we find references to the destroyer in a few other places 7 1 -1 9 0 “tw://bible.?id=2.12.23|AUTODETECT|” Exod. 12:23) 1 1 -1 9 0 “tw://bible.?id=58.11.28|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.11.28|AUTODETECT|” Heb. 11:28) 1 1 -1 9 0 “tw://bible.?id=10.24.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.24.16|AUTODETECT|” II Sam. 24:16) 1 1 -1 9 0 “tw://bible.?id=13.21.15|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=13.21.15|AUTODETECT|” I Chron. 21:15) 1 1 -1 9 0 “tw://bible.?id=4.16.41-4.16.50|AUTODETECT|” ). Interestingly, in the Wisdom of Solomon 18:20 25, the writer relates the account recorded in ) 7 1 -1 9 0 “tw://bible.?id=4.16.41-4.16.50|AUTODETECT|” Numbers 16:41 50) 1 1 -1 9 0 “tw://bible.?id=4.16.0|AUTODETECT|” . He describes Aaron the high priest stopping the destroyer from inflicting further damage on Israel. Such language meshes with Paul s usage, for he supplies a definite article and calls the angel the destroyer. He thus follows the practice of the rabbis who said there was one particular angel of destruction.��25�� We presume that Paul reflects the Jewish teaching of his day and has in mind the destruction of the men with Korah and the plague that struck down Israelites by the thousands 7 1 -1 9 0 “tw://bible.?id=4.16.0|AUTODETECT|” Num. 16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.13.7|AUTODETECT|” Although some manuscripts have the reading let us not grumble, the preferred text is in the second person plural, do not grumble. These words are addressed to the Corinthians who might be induced by some arrogant leaders to grumble against Paul. With this example taken from Israel s chronicles, the apostle adroitly points out the perils of registering complaints about God and his servants. Without threatening the Corinthians, Paul teaches them lessons from sacred history to instill within them a respect for spiritual leaders 7 1 -1 9 0 “tw://bible.?id=58.13.7|AUTODETECT|” Heb. 13:7) 1 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=58.13.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.13.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:6 10) Verse 6) ����� this neuter plural pronoun in the nominative is followed by the verb ��������� (these became) in the plural instead of the singular (compare v. 11).) ����� !��� the genitive can be either objective or subjective . Many scholars prefer the objective genitive.) �0� �x �t �6��� the prepositional phrase with the particle �� and the infinitive constitute a negative purpose clause which verges on a negative command. For this reason, I have included this directive with the four negative imperatives in four following verses (vv. 7, 8, 9, 10).) 1 1 2 8 0 “tw://bible.?id=2.20.17|AUTODETECT|” ��������� the verb ������� (I desire, long for) occurs also in the tenth commandment of the Decalogue 7 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” Exod. 20:17) 1 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” Deut. 5:21) 1 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” , LXX). See also ) 7 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” James 4:2) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Verses 7 8) ���� the particle appears in this verse and the next three and is followed respectively by four verbs in the present imperative.) 1 1 2 8 0 “tw://bible.?id=2.32.6|AUTODETECT|” ������� to play. However, the Hebrew equivalent, c%q 7 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” Exod. 32:6) 1 1 -1 9 0 “tw://bible.?id=1.26.8|AUTODETECT|” ), denotes licentiousness. This meaning is substantiated in three other passages 7 1 -1 9 0 “tw://bible.?id=1.26.8|AUTODETECT|” Gen. 26:8) 1 1 -1 9 0 “tw://bible.?id=1.39.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.39.14|AUTODETECT|” 39:14) 1 1 -1 9 0 “tw://bible.?id=1.39.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.39.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ).��26��) 1 2 2 8 0 0 � the Majority Text, Merk, and Souter insert the preposition � to strengthen the dative of time of the phrase in one day. The better manuscripts lack this preposition.) Verse 9) 1 1 2 8 0 “tw://bible.?id=19.77.18|AUTODETECT|” ����������� the compound form of this verb denotes intensity and signifies willfully put to the test or boldly challenge 7 1 -1 9 0 “tw://bible.?id=19.77.18|AUTODETECT|” Ps. 77:18) 1 1 -1 9 0 “tw://bible.?id=19.78.18|AUTODETECT|” , LXX; ) 7 1 -1 9 0 “tw://bible.?id=19.78.18|AUTODETECT|” Ps. 78:18) 1 1 -1 9 0 0 in the Hebrew). The direct object is �x� �������.) 1 2 2 8 0 0 �������� the imperfect passive of the verb ������� (I destroy) denotes continued action in the past. However, in the next verse (v. 10), the same verb appears in the aorist tense, which describes a single action.) Verse 10) 1 1 2 8 0 “tw://bible.?id=58.4.2|AUTODETECT|” ������� just as. This conjunction, which is a combination of ���� and the intensive enclitic particle -���, occurs in the New Testament only in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=58.4.2|AUTODETECT|” Heb. 4:2) 1 1 -1 9 0 0 ).��27��) 1 1 2 8 0 “tw://bible.?id=2.12.23|AUTODETECT|” @��������� the noun with the definite article appears once in the New Testament as the destroyer. Paul takes the word from the Old Testament 7 1 -1 9 0 “tw://bible.?id=2.12.23|AUTODETECT|” Exod. 12:23) 1 1 -1 9 0 0 , LXX; Hebrew hammash%it). He employs the noun D������ (destruction) in connection with the incestuous man whom he delivers to Satan for destruction of his flesh that his spirit may be saved (5:5, author s translation).) 1 8 2 8 0 0 ) ) c. Admonition) 10:11 13) In a few familiar verses (vv. 12, 13), Paul applies the historical lessons to the believers in Corinth. At the same time he discloses that God always provides help when believers face trials and temptation.) 11. Now these things happened to them as a warning and were written for our admonition, upon whom the ends of the ages have come.) a. Now these things happened to them as a warning. Numerous translations give a slightly different reading by inserting the adjective all, that is, Now all these things. ��28�� The adjective, however, may have been added to emphasize the historical incidents mentioned in the preceding verses (vv. 6 10).

Verse 11 echoes verse 6, Now these things became examples for us. ) The historical examples of idolaters, fornicators, rebels, and grumblers are pertinent reminders of God s anger toward sinners who willfully put him to the test. With the imperfect tense of the verb to happen, Paul depicts the recurrence of these incidents; with the phrase to them he clearly alludes to the Israelites on their forty-year journey through the Sinai Peninsula. God has seen fit to record these events as instructive lessons to warn his people in successive generations and in other cultures. God is a God of history who expects his people to take note of biblical history.) 1 1 2 8 0 “tw://bible.?id=49.6.4|AUTODETECT|” b. And [these] were written for our admonition. God s Word has lasting authority for believers in every generation. Indeed, God has given us both the Old and New Testaments to admonish us to live in harmony with his precepts (see 9:10). The term admonition appears in another letter of Paul, where he instructs fathers to bring up their children in the training and admonition of the Lord 7 1 -1 9 0 “tw://bible.?id=49.6.4|AUTODETECT|” Eph. 6:4) 1 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” ) that is, they should teach their children the truths of Scripture. Likewise, God diligently admonishes his people to adhere to his written Word, and he warns that failure to obey him results in dire consequences 7 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” Heb. 10:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.139.19|AUTODETECT|” Let no one think that God presents himself in the Old Testament only as an avenger of evil 7 1 -1 9 0 “tw://bible.?id=19.139.19|AUTODETECT|” Ps. 139:19) 1 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” ) and in the New Testament only as a God of love 7 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” I John 4:16) 1 1 -1 9 0 0 ). God both hates sin and loves the sinner who repents. He never changes. He loves his people; both the patriarch of Bible times and the recent convert experience the joy of God s forgiving grace. With unwavering steadfastness God fulfills his promises in the lives of the saints every sincere believer can testify to this truth.) 1 1 2 8 0 “tw://bible.?id=58.9.26|AUTODETECT|” c. Upon whom the ends of the ages have come. What does Paul mean when he writes the ends of the ages ? He is not saying that God s people have come to the consummation, but instead that the end times have now begun. Other New Testament writers similarly affirm that we are now living in the last period of history 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” Heb. 9:26) 1 1 -1 9 0 “tw://bible.?id=62.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.18|AUTODETECT|” I John 2:18) 1 1 -1 9 0 0 ). Within the end time, which arrived with the coming of Christ, some periods in history have been completed. For example, the Old Testament era ended with the fulfillment of the messianic promises; Greek and Roman culture encountered Christ s gospel and subsequently disappeared. Writes F. W. Grosheide, As often as a nation comes in contact with the gospel, an age finds its end. ��29��) 1 1 2 8 0 “tw://bible.?id=40.24.14|AUTODETECT|” Even though Paul states that the ends of the ages have arrived, we are unable to discern the end of the period in which we live. Jesus tells us that the end comes when the gospel has been preached as a testimony to all nations 7 1 -1 9 0 “tw://bible.?id=40.24.14|AUTODETECT|” Matt. 24:14) 1 1 -1 9 0 “tw://bible.?id=61.3.11-61.3.12|AUTODETECT|” ). In these end times, therefore, we must hasten the day of Christ s return by living holy and godly lives 7 1 -1 9 0 “tw://bible.?id=61.3.11-61.3.12|AUTODETECT|” II Peter 3:11 12) 1 1 -1 9 0 0 ) and by advancing the spread of Christ s gospel to every part of the world and every sector of society. When that task has been accomplished, the consummation of all things will come about. Together with the Corinthians, every believer must heed God s admonitions in the days that are known as the end time. The events recorded in the Old Testament Scriptures are there for the express purpose of telling Christians to avoid the pitfalls of sin and to hasten the day of the Lord.) 1 3 2 8 0 0 12. So he who thinks he stands, let him be careful not to fall.) Here is an aphorism that anyone can take to heart. Indeed, we frequently choose this Scripture passage to tell someone to avoid misplaced self-reliance and inordinate pride.) With the word so Paul concludes his survey of Israel s history and applies its lessons to the Corinthians. He directs his application to all the readers but especially to those people who proudly think that they have the freedom in Christ to do anything or to go anywhere. He implicitly refers to the Corinthians who visit pagan temples (8:10). These so-called strong believers should take note of the history lessons from the Old Testament, for in these lessons God is addressing them. In effect, Paul is drawing the people of Israel and the Corinthian Christian together through these Old Testament lessons.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” The people of Israel took pride in their standing before God. They alone were God s people, and they thought that God would always be on their side. They felt spiritually secure because God had made a covenant with their father Abraham, a covenant he promised to keep for generations to come 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” ). Yet the Scriptures relate that because of their disobedience to God and his Word, untold descendants of Abraham fell in the desert 7 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” Rom. 11:20) 1 1 -1 9 0 “tw://bible.?id=58.3.12-58.3.13|AUTODETECT|” ). Says the writer of Hebrews, See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin s deceitfulness 7 1 -1 9 0 “tw://bible.?id=58.3.12-58.3.13|AUTODETECT|” Heb. 3:12 13) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The word fall points to a false security. When Paul uses this word, he refers to those Corinthians who place their trust in either church membership or baptism and communion but not in Jesus Christ. These Corinthians rely on their own insights and the wisdom derived from fellow men (3:18). With hearts that are not right with God, they are self-confident. Instead, Paul advises that they with childlike confidence are to trust in God from day to day. Their spiritual security should come from true faith that relies on God to fulfill his promises.) 13.

No temptation has overtaken you except that which is common to everyone. But God is faithful, who will not allow you to be tempted beyond that which you are able to bear; however, with the temptation he also will provide the way of escape that you may be able to endure it.) a. No temptation has overtaken you. What an encouragement to every believer! What a relief to know that God has set limits! Paul is taking time out from his argument, so to speak, to reassure his discouraged readers with a pastoral word.

As a corollary to his directive to stand firm and not to fall (v. 12), he encourages them to view their life realistically. In truth, Paul addresses every person who has come to grips with the daily problems of life.) 1 1 2 8 0 “tw://bible.?id=40.6.13|AUTODETECT|” As is true of all languages, Greek has words that have several meanings. The expression temptation is one of them, for it can also denote trial. In his epistle James says, God does not tempt anyone (1:13). True, yet Jesus teaches his disciples the sixth petition of the Lord s Prayer, And lead us not into temptation, but deliver us from the evil one 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 0 ). He leaves the origin of temptation an open question; a succinct distinction is that temptations are from Satan but trials are from God.) 1 1 2 8 0 “tw://bible.?id=18.1.2|AUTODETECT|” Does Paul intend to say temptation or trial in verse 13? Perhaps he wishes to convey both meanings. To illustrate, Satan appears before God in heaven, and God allows him to tempt Job, to put his faith on trial. But God uses Satan to demonstrate that Job is able to endure his trials, for in the end Job s faith triumphs 7 1 -1 9 0 “tw://bible.?id=18.1.2|AUTODETECT|” Job 1, 2) 1 1 -1 9 0 0 , and 42).��30��) 1 3 2 8 0 0 b. No temptation has overtaken you except that which is common to everyone. The main verb in this sentence is in the perfect tense and connotes a lasting condition. It also conveys that tempting or testing takes possession of people.��31�� The degree and extent of any temptation is limited by what is common to everyone. By contrast, at both the beginning and the end of his earthly ministry, Jesus withstood Satan s temptations beyond what is common to everyone. The hellish agony which Jesus withstood in Gethsemane and at Calvary no ordinary human would ever be able to endure.

No believer will have to be subjected to the same experiences.) We ought not to ask to which temptations the Corinthians were subjected. Paul gives no details but only speaks a general word of encouragement that is valid for all Christians.) c. But God is faithful, who will not allow you to be tempted beyond that which you are able to bear. God s faithfulness to his people is perfect, even though man s faithfulness to him is imperfect. Scripture proves that not God but man is a covenant breaker. Biblical writers extol the divine attribute of God s faithfulness that reaches to the sky.

With variations, the theme God is faithful is a recurring refrain in Paul s epistles and elsewhere in Scripture.��32��) 1 1 2 8 0 “tw://bible.?id=61.2.7|AUTODETECT|” How does God demonstrate his faithfulness to believers? God promises that he will not permit anyone to be tempted beyond the point of human endurance. Even if believers knowingly place themselves in circumstances where temptations are rampant and inevitable, God demonstrates his faithfulness by coming to their rescue. Take Lot as an example. He took up residence in Sodom and had to put up with the dirty lives of evil people, yet God helped him and rescued him from sudden destruction 7 1 -1 9 0 “tw://bible.?id=61.2.7|AUTODETECT|” II Peter 2:7) 1 1 -1 9 0 0 , NCV).��33�� In brief, as a faithful shepherd rescues his wandering sheep, so God watches his people and delivers them from predicaments which they encounter. Paul implies that God sets the limits for man s temptation in accordance with what he can bear.) 1 4 2 8 0 0 d. However, with the temptation he also will provide the way of escape that you may be able to endure it. The adversative however is influenced and strengthened by the word also. God sets limits to human temptations and he himself comes to help his people during their trials. He encourages believers to persist and eventually overcome. He becomes personally involved in the trial by opening a way of escape for those who are tempted and tried.

In the Greek, Paul writes the definite article the in the phrase the way of escape. That is, for every trial God prepares a way out.��34�� A period of temptation and testing may be compared with a ship approaching a rocky shore and facing inevitable shipwreck. But, suddenly and, to the inexperienced landsman, unexpectedly, [it] slips through a gap on the inhospitable coast into security and peace. ��35��) The purpose for the way of escape is that you may endure [the temptation]. The main verb which Paul uses conveys the meaning to bear up under the temptation. Believers endurance prevents them from falling and makes them stand firm in the faith.��36�� God s abiding faithfulness sees his people through their trials and causes them to triumph.) ) Doctrinal Considerations in 10:12) 1 1 2 8 0 “tw://bible.?id=42.22.32|AUTODETECT|” Jesus told Peter that he had prayed that Peter s faith might not fail 7 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” Luke 22:32) 1 1 -1 9 0 0 ). Yet, Peter declared three times in succession that he had never known Jesus. Did God fail Peter by not answering Jesus request? Or did Peter s fear of persecution and suffering undermine and even nullify his faith? The answer is that not God s provision but only Peter s responsibility was at stake.) 1 1 2 8 0 “tw://bible.?id=48.5.1|AUTODETECT|” Faith is not a static virtue but a spiritual gift. Faith either diminishes when not exercised or increases when tried. True faith shines brightly when believers stand firm in times of testing 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 “tw://bible.?id=53.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.15|AUTODETECT|” II Thess. 2:15) 1 1 -1 9 0 “tw://bible.?id=49.6.10-49.6.18|AUTODETECT|” ). Scripture teaches that withstanding the attacks of Satan is an enduring struggle of faith 7 1 -1 9 0 “tw://bible.?id=49.6.10-49.6.18|AUTODETECT|” Eph. 6:10 18) 1 1 -1 9 0 “tw://bible.?id=50.4.12-50.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.12-50.4.14|AUTODETECT|” Phil. 4:12 14) 1 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” ). In this struggle, Christians are either strong or weak; their faith can either increase or decrease 7 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” Rom. 14:1) 1 1 -1 9 0 “tw://bible.?id=47.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.15|AUTODETECT|” II Cor. 10:15) 1 1 -1 9 0 0 ). True faith is firmly anchored in God. And through Christ Jesus, God gives believers necessary strength and ability to stand.) 1 1 2 8 0 “tw://bible.?id=19.24.3-19.24.5|AUTODETECT|” When Paul writes that he who thinks he stands [should] be careful not to fall, he ascribes doctrinal significance to the two verbs stand and fall. Standing firm means to be fully dependent on God in Christ. David asks, Who may stand in [God s] holy place? And he answers, He who has clean hands and a pure heart.& He will receive blessing from the Lord and vindication from God his Savior 7 1 -1 9 0 “tw://bible.?id=19.24.3-19.24.5|AUTODETECT|” Ps. 24:3 5) 1 1 -1 9 0 0 ).) 1 20 2 8 0 0 The verb to fall in the context of salvation means a loss, which translates graphically into rejecting divine grace. For example, the Israelites experienced their downfall when they defiantly challenged God. They rejected the manna which he daily supplied and the leadership which he had divinely appointed. They rejected grace by willfully disobeying God. By contrast, if someone loves God, he is known by God (8:3). The person who loves God demonstrates genuine evidence of possessing eternal security by believing his Word and by obeying his precepts.

The believer, then, finds comfort in knowing that God will never, no never, no never forsake the soul that on Jesus has leaned for repose.) ) ) Greek Words, Phrases, and Constructions in 10:11 13) Verse 11) ������� this adverb, translated a warning, occurs only here in the New Testament. Because of its strong manuscript support, many scholars prefer this reading to the one that has the word ����� (types, examples) and its corresponding Greek verb ���������� (happen) in the plural.) ����� it was written is in the singular, yet ����� in the preceding clause is in the plural. The preposition ���� denotes purpose: for our admonition. And the pronoun !��� is not the subjective genitive but the objective genitive .) Verse 12) e��� this consecutive conjunction functions in a co-ordinate construction and means therefore .) �� after the verb to be careful, this particle serves as a conjunction that negatively introduces the aorist active subjunctive ���� (not to fall).) Verse 13) �4����� the perfect tense of the verb ������� (I receive, take) indicates action begun in the past with lasting significance in the present.) ��� �������� Q��������� with the definite article in the genitive case followed by two infinitives, this construction is a purpose clause.��37�� The phrase lacks the subject you which in some manuscripts is supplied. Note that the second infinitive is a constative aorist from Q������, which considers the action of the verb from beginning to end.) ) 2. Warnings against Idolatry) 10:14 22) 14 Therefore, my dear friends, flee from idolatry. 15 I speak as to the wise: judge for yourselves what I say. 16 The cup of blessing for which we give thanks, is it not participation in the blood of Christ?

The bread which we break, is it not participation in the body of Christ? 17 Because there is one loaf, we who are many are one body, for we all partake of the one loaf.) 18 Consider Israel according to the flesh. Are not all who eat the sacrifices partakers at the altar? 19 What then am I saying? That food offered to an idol is anything or that an idol is anything? 20 No, however, the things they sacrifice, they sacrifice to demons and not to God. I do not wish that you become partakers of demons. 21 You cannot drink the cup of the Lord and the cup of demons, and you cannot partake of the table of the Lord and the table of demons. 22 Do we provoke the Lord to jealousy? We are not stronger than he, are we?) ) In chapter 8, Paul initiated his discussion on idolatry. In that chapter, he discussed the matter of eating food that had been offered to an idol (vv. 4, 7) and dining in the temple of an idol (v. 10).

Paul expressed his concern for the weaker brothers who were wounded in their conscience by the actions of the stronger Corinthians.) 1 1 2 8 0 “tw://bible.?id=2.32.1-2.32.20|AUTODETECT|” Already in the first part of chapter 10, Paul returned to the subject of idolatry (vv. 6 10) and alluded to Israel s idol worship at Mount Sinai 7 1 -1 9 0 “tw://bible.?id=2.32.1-2.32.20|AUTODETECT|” Exod. 32:1 20) 1 1 -1 9 0 0 ). By reflecting on the desert experiences of the Israelites, Paul suggested the basic unity of God s people through both the Old and New Testament eras. With descriptive examples of God s people in the desert, Paul admonished everyone who belongs to God s family.) 1 7 2 8 0 0 Now in the second part of chapter 10 Paul addresses all the Corinthians, especially those who consider themselves strong Christians. He calls their attention to the implications of participating in sacrifices offered to idols. Although in chapter 9 he interrupted his discussion on idolatry with a discourse on apostolic rights, he implied that he had more to say. This discussion had its origin in the letter that Paul received (e.g., see 7:1), in which the Corinthians asked him about food sacrificed to idols. In chapter 8, Paul begins as he does because of the way the Corinthians had made their points. In chapter 10, Paul works more from his own agenda. ��38��) In his epistle, Paul often digresses either to clarify his message with pertinent illustrations (e.g., see 7:17 24) or to speak a word of encouragement or admonition.

But now he is ready to resume his discussion on idolatry.) a. A Vivid Comparison) 10:14 17) 14. Therefore, my dear friends, flee from idolatry.) The first word in this verse, therefore, joins not the preceding admonition but the allusions to Israel s idol worship (vv. 6 10) to Paul s discourse on feasting at the temple of an idol and celebrating the Lord s Supper. Paul summarizes his teaching with a command that is addressed to all the readers. Because the command is direct and forceful, he tempers it with the address my dear friends. At times, Paul uses an endearing term to draw his readers close to himself but at the same time he gives them a command (e.g., 4:14).) The injunction to flee from idolatry is similar to Paul s previous order: Flee immorality (6:18).

He is addressing the Corinthians who say that they are sufficiently strong to withstand temptation when they attend feasts in pagan temples. Paul instructs them to flee from that environment as a refugee escapes from threatening external conditions. He bids them to stay as far away as possible from pagan temples and their concomitant feasts held in honor of their gods.) 1 1 2 8 0 “tw://bible.?id=2.20.4-2.20.6|AUTODETECT|” Does Paul s injunction to flee idolatry contradict his earlier statement, where he seems to allow the strong Corinthians to eat in a dining hall of a pagan temple (8:9)? No, not at all. First, notice that in the context of 8:9, Paul limits Christian liberty. He permits freedom as long as it does not become a hindrance to fellow believers (see also 10:24, 32). Second, in 8:10 Paul speaks about the act of eating in an idol s temple but in this verse he calls attention to idolatry itself. Even though an idol is an inanimate object of wood or stone, its environment is religious and implies worship. Here, then, is the danger of transgressing God s explicit command not to worship an idol 7 1 -1 9 0 “tw://bible.?id=2.20.4-2.20.6|AUTODETECT|” Exod. 20:4 6) 1 1 -1 9 0 “tw://bible.?id=5.5.8-5.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.8-5.5.10|AUTODETECT|” Deut. 5:8 10) 1 1 -1 9 0 “tw://bible.?id=62.5.21|AUTODETECT|” ), and hence Paul s imperative to flee from idolatry 7 1 -1 9 0 “tw://bible.?id=62.5.21|AUTODETECT|” I John 5:21) 1 1 -1 9 0 0 ). When the Corinthians enter a pagan temple and participate in festivities that are related to the worship of an idol, they sin against God. They must know that their presence in a pagan temple at the time of a feast constitutes an affront to God. With the sacrament of the Lord s Supper, God prepares his own table at which he is the host and the believers are his guests. The table in a dining room of a pagan temple and the table of the Lord belong to two diametrically opposed religious contexts.) 1 1 2 8 0 0 15. I speak as to the wise: judge for yourselves what I say.) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Paul says that he is addressing the wise. In another context he had ridiculed the Corinthians wisdom (4:10), but not now. The wise are those believers who obediently fulfill the will of the Lord. But the foolish, relying on their own insight and human wisdom, come to utter ruin 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 0 ). The wisdom of the prudent Corinthians lies precisely in being obedient to God s command not to worship an idol.��39�� This means that they should not allow themselves even a semblance of such worship.) 1 3 2 8 0 0 The Corinthians must now decide to judge wisely. They are mature Christians who should be able to discern what is central to this matter and what is peripheral. In succeeding verses, Paul gives them relevant instructions on measures they should take when they are invited to a meal in the home of unbelievers (see vv. 27 30). He wants them to be attentive to what he is saying and thus be instructed in the school of Christ. ��40��) 16. The cup of blessing for which we give thanks, is it not participation in the blood of Christ? The bread which we break, is it not participation in the body of Christ?) We note the following points:) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” a. Questions. Paul now reminds his readers of celebrating the Lord s Supper, where the Lord is the host and they are guests. He puts this reminder in the form of two rhetorical questions which every believer must answer in the affirmative. When the Corinthians drink from the cup and eat of the bread during the Lord s Supper, they indeed have communion with Christ. Because they have fellowship with Jesus Christ, they ought to have nothing to do with idols. No one can serve two masters 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.22.20|AUTODETECT|” b. Setting. The institution of the Lord s Supper took place in the upper room on the night before Jesus death on the cross. There he articulated the purpose for this celebration by saying, This cup is the new covenant in my blood, which is poured out for you 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” ). The term new in this formula calls to mind the old covenant that was ratified by the Israelites at Mount Sinai. Moses sprinkled blood on the altar, the Book of the Covenant, and on the people. He said, This is the blood of the covenant that the Lord has made with you in accordance with all these words 7 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” Exod. 24:8) 1 1 -1 9 0 “tw://bible.?id=2.24.9-2.24.11|AUTODETECT|” ). Immediately after the ratification of that covenant, Israel s leaders (Moses, Aaron, Nadab, Abihu, and seventy elders) went up Mount Sinai to meet God. These leaders not only saw God but also participated in a covenant meal with him 7 1 -1 9 0 “tw://bible.?id=2.24.9-2.24.11|AUTODETECT|” Exod. 24:9 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=24.31.31|AUTODETECT|” Centuries later, God announced through Jeremiah that he would make a new covenant with the houses of Israel and Judah 7 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” Jer. 31:31) 1 1 -1 9 0 0 ). This prophecy was fulfilled when Jesus, on the night of his betrayal, instituted a new covenant and participated in a covenant meal with his disciples.) 1 1 2 8 0 “tw://bible.?id=40.26.26-40.26.28|AUTODETECT|” c. Sequence. In the Gospels of Matthew and Mark, Jesus first broke the bread and then poured the wine 7 1 -1 9 0 “tw://bible.?id=40.26.26-40.26.28|AUTODETECT|” Matt. 26:26 28) 1 1 -1 9 0 “tw://bible.?id=41.14.22-41.14.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.22-41.14.24|AUTODETECT|” Mark 14:22 24) 1 1 -1 9 0 “tw://bible.?id=42.22.17-42.22.20|AUTODETECT|” ). But in Luke s Gospel, he takes the cup and gives it to his disciples; then he breaks the bread; and afterward he takes the cup 7 1 -1 9 0 “tw://bible.?id=42.22.17-42.22.20|AUTODETECT|” Luke 22:17 20) 1 1 -1 9 0 0 ). The explanation is that during the Jewish Passover meal, the participants drank at stated intervals from four cups.��41�� The third cup was known as the cup of blessing, and in time the term became a technical one. At the presentation of this third cup, Jesus instituted the Lord s Supper.) 1 2 2 8 0 0 Paul writes that he himself received from Jesus the formula for celebrating the Lord s Supper (11:23 26): first breaking the bread and then drinking from the cup. But in verse 16 Paul reverses the order because he wants to use the concept bread as an introduction to the next verse, in which he draws a parallel between the one loaf and the one body.��42��) d. Meaning. The cup of blessing for which we give thanks. In this verse Paul writes the Greek verb eulMges (I bless),��43�� which is translated two ways. Several versions (e.g., NKJV, NRSV) give a literal translation, the cup of blessing which we bless, while others (e.g., NCV, TNT) read, we give thanks for the cup of blessing.

Scholars who choose the latter translation interpret the verb in the light of Jewish culture and understand it as the act of giving thanks to God. This verb has a theological connotation; it must be understood in the sense of thanking God the Father for the redemptive work of his Son on our behalf. When we celebrate communion, we express our gratitude to him.) 1 1 2 8 0 “tw://bible.?id=42.22.19|AUTODETECT|” God is the bestower of blessings and we are the recipients who render thanks and praise to him. When Jesus fed the multitudes, he took the bread and gave thanks to God the Father. When he instituted the Lord s Supper, he gave thanks when he broke the bread 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 0 ). He set the example of giving thanks to the Father for his gifts to us. Hence, the term eucharist, which derives from the Greek verb eucharisteM (I give thanks), means gratitude or the act of giving thanks.) 1 1 2 8 0 “tw://bible.?id=62.1.3|AUTODETECT|” [The cup] & is it not participation in the blood of Christ? The bread which we break, is it not participation in the body of Christ? The word koinonia in this verse sometimes translated sharing in or communion, is here rendered participation in. ��44�� Believers participate in a vertical relationship with Jesus Christ as Paul earlier wrote, we have fellowship with God s Son, our Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” I John 1:3) 1 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” ). Believers also participate in a horizontal relationship with one another, as was evidenced by the fellowship that the early Christians experienced in the days following Pentecost 7 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” Acts 2:42) 1 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” ). These vertical and horizontal relationships meet in the church, for the believers together form the body of which Christ is the head 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” Eph. 5:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In this verse, the words cup and bread signify participation in the blood and body of Christ. By their participation believers receive God s favor in the form of untold spiritual and material blessings. But this participation also entails the Christian s responsibility of reverential obedience to Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=42.22.20|AUTODETECT|” When they celebrate the Lord s Supper, believers also affirm a covenant relationship. This cup is the new covenant in my blood are the words Paul received from the Lord 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” ). The same thing holds true for his reference to Jesus body 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 0 ). We see a striking parallelism in the way the two words cup and bread are explained:��45��) 1 14 2 8 0 0 cup = participation in the blood of Christ (10:16) bread = participation in the body of Christ (10:16) ) the new covenant in my blood (11:25) my body which is for you (11:24) ) ) ) e. Conclusion. Paul uses the personal pronoun we in this verse and the next: We give thanks & for we all partake. This pronoun does not apply only to Paul and fellow apostles who administer the sacrament of communion. It is not restricted to the clergy who serve at the table of the Lord. No, all believers who come to the table are the Lord s guests and he is the host.

This interpretation becomes evident from a study of the next verse.) 17. Because there is one loaf, we who are many are one body, for we all partake of the one loaf.) a. Translations. The Greek text itself is rather simple, with a limited and even repetitive vocabulary. But simplicity is not always the equivalent of clarity. The first part of this verse can be translated in two different ways: For we, being many, are one bread and one body (NKJV) or Because there is one loaf, we, though many, are one body (REB).

What then is the difference?) In the first translation, the conjunction and has to be supplied because it is lacking in the Greek text. This absence should serve as a caution to the translator not to treat the terms bread and body as synonyms. If believers are described as bread, how then can they partake of bread? Accordingly, the second translation is preferred because it avoids tautology.��46��) b. Links. The causative conjunction because links verse 17 to the preceding verse, where Paul discussed believers participation in the breaking of communion bread.

The apostle emphasizes that every believer partakes of the one bread. (The translation in this commentary uses the idiom of one loaf rather than the generic, one bread. ) Eating bread together at a meal links the participants and forms a bond of unity.) c. Unity. The church in Corinth consisted of Gentiles who had become believers and Jews who had converted to the Christian faith. Yet these two groups formed one body, so that Paul could say, we who are many are one body. Indifferent to racial barriers, they were all one in Christ. Together they all partook of the bread when they celebrated the communion service.

When contemporary believers partake of the one bread, they too show that they are one body and belong to the fellowship. This text, then, reveals the unity that prevails on the horizontal level.) d. Partaking. In this verse, Paul twice uses causal conjunctions: because and for. The two causal clauses, because there is one loaf & and for we all partake of the one loaf, reinforce one another; both stress the significance of the one loaf. The body of believers partakes of the one substance, bread.

Partaking of the elements of the Lord s Supper rules out that any member of the church may go to a pagan festival in the temple of an idol or that any pagan may come to the Lord s table.��47�� Here, then, is Paul s purpose for stressing the fact that believers partake of the one loaf: Christianity and paganism are mutually exclusive (see v. 21 for his explicit statement).) ) Practical Considerations in 10:16 17) Some Greek words have crept into our vocabulary and are quite often used in descriptive names for churches. I mention only two: agap and koinonia. So we have the agape church and the koinonia fellowship. The first title means the church that practices love. The second one is redundant because koinonia means fellowship. Why resort to the use of foreign words, when we have lucid expressions in our own language?) 1 1 2 8 0 “tw://bible.?id=47.13.14|AUTODETECT|” Nevertheless, the meaning of the term koinonia should not be minimized, for it is profoundly spiritual. When the pastor pronounces the benediction at the conclusion of a worship service, he asks God that the fellowship of the Holy Spirit may be with the departing congregation 7 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” II Cor. 13:14) 1 1 -1 9 0 “tw://bible.?id=40.26.26-40.26.28|AUTODETECT|” ). During communion, the believers are guests at the table of the Lord, eat the bread and drink from the cup, and thus experience fellowship with Jesus as host 7 1 -1 9 0 “tw://bible.?id=40.26.26-40.26.28|AUTODETECT|” Matt. 26:26 28) 1 1 -1 9 0 “tw://bible.?id=46.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.16|AUTODETECT|” I Cor. 10:16) 1 1 -1 9 0 “tw://bible.?id=46.11.23-46.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.23-46.11.25|AUTODETECT|” 11:23 25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.2.42|AUTODETECT|” Christ s fellowship is a vital element in the life of the congregation that comes to expression in unanimity and unity through the working of the Holy Spirit. In this fellowship, the individual is never alone but is always upheld and supported by all the other believers. In the early church, believers came together for apostolic instruction and fellowship, for communion and prayers 7 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” Acts 2:42) 1 1 -1 9 0 “tw://bible.?id=44.4.34|AUTODETECT|” ). In fact, Luke candidly writes about the economic conditions of the church members: For there was no needy person among them 7 1 -1 9 0 “tw://bible.?id=44.4.34|AUTODETECT|” Acts 4:34) 1 1 -1 9 0 0 ). The word fellowship, therefore, connotes untold spiritual and material blessings for God s people.) 1 33 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:14 17) Verse 14) ������ for this very reason. This particle probably is similar to ��� and logically connects the preceding passage to the present sentence.��48��) ������� �� the verb ����� (I flee) is frequently followed by the preposition �� (from). Here it is in the present imperative as a command to keep on doing so.) �0����������� this noun is preceded by the definite article as a reference to the worship of idols which you [Corinthians] know so well. ��49��) Verse 15) ������� the aorist active imperative of the verb ����� (I judge) signifies that the Corinthians themselves (Q����) must evaluate this particular matter. They must approve Paul s injunction.) ���� although this verb is a synomym of ���� (I say), here it conveys the thought I mean (compare v. 19).) Verse 16) ��� �P������ of blessing. Some manuscripts have the reading of thanksgiving, but they lack basic support. The genitive is descriptive.) �P�������� the present tense of this verb and that of ������ (we break) shows repeated occurrence.

In the context of celebrating the Lord s Supper, the verb �P����� (I bless) is synonymous with �P�������� (I give thanks).) �P�� this negative particle introduces rhetorical questions that demand a positive response.) Verse 17) E�� and ��� these two causative conjunctions support each other with two separate clauses.) ��������� in the current context, this verb means approximately the same as the verb �������� (I share).��50��) ) ) b. An Example of Symmetry) 10:18 22) A comparison of the preceding section (vv. 14 17) and this one reveals repetition of phrases and, on closer inspection, symmetry.��51�� Indeed, we can place sentences from these two sections in an order that reflects this symmetry, the progression of Paul s thought, and the contrasts within it:) A Fleeing from idolatry, judging for yourselves 14 15 ) B Cup of blessing, partaking of the bread 16 17 ) C Sacrifices at the altar 18 ) D Idols and food offered 19 ) to them are meaningless ) C� Sacrifices to demons, not to God 20 ) B� Cup of the Lord, cup of demons 21 ) A� Provoking the Lord to jealousy 22 ) ) ) Interpreting this passage (specifically vv. 18 22), I closely follow its symmetrical arrangement and elucidate its words, phrases, and clauses. In the context, Paul weaves in explicit and implicit references to Israel and stresses the contrast between participation at the Lord s table and participation in rites at the altar of an idol.) 18. Consider Israel according to the flesh. Are not all who eat the sacrifices partakers at the altar?) 1 1 2 8 0 “tw://bible.?id=45.8.5|AUTODETECT|” a. Consider Israel according to the flesh. ��52�� This literal translation sounds stilted but expresses Paul s intent. Other versions have people of Israel (e.g., NIV) or those of Israelite descent (MLB). But when Paul elsewhere discusses the two states of mind the one of the sinful nature and the other of the Spirit he writes the phrase according to the flesh 7 1 -1 9 0 “tw://bible.?id=45.8.5|AUTODETECT|” Rom. 8:5) 1 1 -1 9 0 0 a). With this phrase he points to Israel that lacked spirituality.) 1 2 2 8 0 0 When Paul exhorts the Corinthians to look at sinful Israel, he implicitly re minds them of the examples he gave from Israel s history (vv. 6 10). They must now receive the application of these examples that were recorded as a warning for them (v. 11) and judge for themselves (v. 15). They would have to evaluate the decisive difference between festivities held in the dining room of a pagan temple and the celebration of the Lord s Supper.) b. Are not all who eat the sacrifices partakers at the altar? For people of Jewish descent, this is self-evident. The question Paul poses is rhetorical and receives an affirmative answer.

It refers to the priests and Levites of Israel who served at the altar and even to the people who presented offerings to the Lord.��53�� Indeed, the persons who eat of the sacrifices offered to God have fellowship with him. This is the positive aspect that Paul is expounding.) 1 1 2 8 0 “tw://bible.?id=2.32.6|AUTODETECT|” But this rhetorical question also has a negative emphasis. The question is preceded by the phrase Israel according to the flesh, which in the larger context points to the incident of Israel worshiping the golden calf. Aaron built an altar and announced a festival for the following day. So the next day the people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry 7 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” Exod. 32:6) 1 1 -1 9 0 “tw://bible.?id=2.24.3|AUTODETECT|” ). The Israelites partook of sacrifices made not to God but to an idol, the golden calf. When they ate the sacrifice, they broke their covenant vow 7 1 -1 9 0 “tw://bible.?id=2.24.3|AUTODETECT|” Exod. 24:3) 1 1 -1 9 0 “tw://bible.?id=2.24.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.24.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ), forsook the Lord God, and participated in the sin of worshiping an idol. If Moses had not pleaded for mercy, God would have destroyed them. This historical event was recorded to caution every reader in subsequent generations, including the Corinthians, not to follow their example of idolatry.) 1 18 2 8 0 0 19. What then am I saying? That food offered to an idol is anything or that an idol is anything?) This verse flows forth from the preceding verse, which negatively disclosed Israel s sinful sacrifice to an idol. If Paul had intended to give a positive sense to the question in verse 18, there would have been an awkward transition to the next verse.��54�� But this is not the case, for Paul is indirectly asking his readers to consider a sordid episode from Israel s history.) True, Paul s cryptic statement in the preceding verse can be misunderstood and needs to be expanded in verse 19, where he asks his readers to grasp the significance of his message. He queries whether they understand that offering food to an idol is in vain or that an idol as such is without value (compare 8:4). The answer to both parts of the question is negative.

Of course, the food of the sacrifice in itself is meaningless and so is the idol made of wood or stone. The difficulty, however, lies in the sin of worshiping an idol and in subscribing to the beliefs that are implied in the act of joining in such worship. ��55��) 20. No; however, the things they sacrifice, they sacrifice to demons and not to God. I do not wish that you become partakers of demons.) a. Difference. Many translators supply a subject for the verb to sacrifice in the first clause of this sentence.

They add the Gentiles (NKJV) or pagans (e.g., NIV). Because of the reference to demons, translators interpret this verse in terms of pagan sacrifices.) The question is, however, was Paul thinking of the Gentiles of his day who place their sacrifices on the altars of their gods? In all likelihood, Paul intends to continue the example of Israel s worship of the golden calf when the people turned from serving God to serving demons. In fact, he proves his point by quoting from the Song of Moses, which describes Israel s unfaithfulness at that time:) Israel grew fat and kicked.) They were fat and full and firm.) They left the God who made them.) They rejected the Rock who saved them.) They made God jealous with foreign gods.) They made him angry with hated idols.) They made sacrifices to demons, not God.) They were gods they had never known.) They were new gods from nearby.) Your ancestors did not fear them.) You left God who is the Rock, your Father.) You forgot the God who gave you birth.) 1 1 2 8 0 “tw://bible.?id=5.32.15-5.32.18|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=5.32.15-5.32.18|AUTODETECT|” Deut. 32:15 18) 1 1 -1 9 0 0 , NCV]) 1 1 2 8 0 “tw://bible.?id=5.32.15|AUTODETECT|” In the examples from Israel s history (vv. 1 10), Paul often alluded to the Song of Moses. The Rock as Israel s Savior and the Rock that bore them 7 1 -1 9 0 “tw://bible.?id=5.32.15|AUTODETECT|” Deut. 32:15) 1 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.32.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=5.32.16|AUTODETECT|” ) is reflected in verse 4. And verses 6 10 describe how the Israelites made God jealous and provoked him 7 1 -1 9 0 “tw://bible.?id=5.32.16|AUTODETECT|” Deut. 32:16) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Because Paul alludes to the Song of Moses in the current verse (v. 20), we assume that the Corinthians probably had memorized it and sang it in their worship services. A fragment of this song, then, would be sufficient to make the Corinthians think of Israel s forty-year desert journey. Briefly put, Paul s wording, the things they sacrifice, they sacrifice to demons and not to God relates to Israel s entire desert experience and particularly to the worship of the golden calf.) b. Demons. I do not wish that you become partakers of demons. The word demons occurs twice in this verse and twice in the next (v. 21), which indicates that Paul wishes to stress the incompatibility of worshiping both God and demons.

Paul teaches that the worship of idols is vain and empty. But he also sees behind the idols the presence of Satan and his cohorts.) For Paul, there is no neutral middle ground between God and Satan, good and evil, virtue and vice. If this were the case, the second half of this verse would be not only pointless but even contradictory. In earlier statements, Paul declared that idols are nothing and thus meaningless (8:4; 10:19). However, the emphasis now is not on the wooden or stone object that the pagans revere as their idol but on the concept idolatry. And that concept is much broader, because it embodies the worship of demons that are represented by an idol.��56�� Although an idol in itself is nothing, the demons that induce people to worship an idol are powerful.) In the Greek text, Paul instructs the Corinthians not to become partakers of the demons.

The definite article, which is omitted in English for stylistic reasons, denotes demons as an entire class.) 1 1 2 8 0 “tw://bible.?id=2.32.6|AUTODETECT|” The Greek translation of the Old Testament was undoubtedly used by the Corinthians, and it describes unfaithful Israel worshiping demons. This description appears in the Law, the Prophets, the Writings, and elsewhere.��57�� From the Scriptures and from pagan literature, the Corinthians knew about demon worship. And the phrase become partakers vividly recalls Paul s earlier remark in verse 18, that the Israelites were partakers of the altar when they presented sacrifices to their idol 7 1 -1 9 0 “tw://bible.?id=2.32.6|AUTODETECT|” Exod. 32:6) 1 1 -1 9 0 0 ). Now he elaborates and declares that they actually worshiped demons. The implication for the Corinthians is clear. When the strong Corinthians participate in a festival that honors an idol at a pagan temple, they actually worship demons.) 1 2 2 8 0 0 21. You cannot drink the cup of the Lord and the cup of demons, and you cannot partake of the table of the Lord and the table of demons.) Once again Paul follows the symmetrical sequence in verses 14 22 (see the commentary preceding verse 18). That is, this verse parallels verses 16 and 17. There he spoke about the cup of blessing which pertains to the celebration of the Lord s Supper. Here he uses the phrases cup of the Lord and table of the Lord.) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” The message is plain. When a believer is the guest at the Lord s table and drinks from the Lord s cup and eats the bread, he or she is one with Christ. As Jesus told his listeners on two different occasions, You cannot serve both God and Money 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ), so Paul clearly states the impossibility of serving both the Lord and demons.) 1 2 2 8 0 0 The strong Corinthians face a dilemma: Should they partake of the cup of the Lord and eat at his table or dine with idolators in the temple of an idol? They cannot do both. The Lord and demons stand diametrically opposed to each other. The believers who say that they are strong spiritually should see this dilemma in proper perspective. They must choose between Christ or Satan. They must flee from idolatry (v. 14).) 22. Do we provoke the Lord to jealousy? We are not stronger than he, are we?) 1 1 2 8 0 “tw://bible.?id=2.20.5|AUTODETECT|” a. Do we provoke the Lord to jealousy? This sentence completes the symmetrical structure. In verse 14, Paul instructed his readers to flee from idolatry; idolatry is an affront to God, for God is a jealous God, as the Decalogue teaches 7 1 -1 9 0 “tw://bible.?id=2.20.5|AUTODETECT|” Exod. 20:5) 1 1 -1 9 0 “tw://bible.?id=5.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.9|AUTODETECT|” Deut. 5:9) 1 1 -1 9 0 “tw://bible.?id=5.32.16|AUTODETECT|” ). Now, with another allusion to the Song of Moses they made God jealous with foreign gods 7 1 -1 9 0 “tw://bible.?id=5.32.16|AUTODETECT|” Deut. 32:16) 1 1 -1 9 0 0 , NCV) he speaks of the jealousy of the Lord. The Corinthians must never provoke the Lord to jealousy. They should take note of the lesson Israel had to learn in the wilderness and not commit the sin of idolatry that is, by partak[ing] of & the table of demons (v.21). Paul uses tire word Lord to point to Jesus Christ in the preceding verse (v. 21) and alludes to God in this verse. He thus affirms Jesus divinity.) 1 3 2 8 0 0 b. We are not stronger than he, are we? To ask the question is to answer it. No one should entertain the thought of standing above God. In his general epistle, James takes to task the person who speaks against a brother or judges him. James says that such a person speaks against the law; and he who criticizes the law places himself above the Lawgiver and Judge (4:11 12).

Similarly, in a pastoral manner Paul includes himself in the question. He wants everyone to be submissive to God and in obedience to serve the Lord Jesus Christ. If a Corinthian asserts that he is strong, he should ask himself whether he thinks he is stronger than God himself, that is, by willing and doing what God does not will (v. 22).��58��) ) Practical Considerations in 10:22) 1 1 2 8 0 “tw://bible.?id=54.6.6|AUTODETECT|” Jealousy can turn a friend into an enemy, a gentle person into a monster, and a virtue into a vice. A jealous person breaks the tenth commandment of the Decalogue, where we are told not to covet. God instructs his people to be content. Godliness with contentment is great gain 7 1 -1 9 0 “tw://bible.?id=54.6.6|AUTODETECT|” I Tim. 6:6) 1 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” ), says Paul, who himself knew what it was to be in need or to have plenty 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.37.4|AUTODETECT|” Scripture reveals the dire effects of sinful jealousy. In Old Testament times, Joseph s brothers were jealous and sold him to Midianite merchants on their way to Egypt 7 1 -1 9 0 “tw://bible.?id=1.37.4|AUTODETECT|” Gen. 37:4) 1 1 -1 9 0 “tw://bible.?id=1.37.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.37.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=7.12.4|AUTODETECT|” ). The ten tribes in the northern kingdom were jealous of the tribes of Judah and Benjamin and frequently fought them 7 1 -1 9 0 “tw://bible.?id=7.12.4|AUTODETECT|” Judg. 12:4) 1 1 -1 9 0 “tw://bible.?id=10.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.3.1|AUTODETECT|” II Sam. 3:1) 1 1 -1 9 0 “tw://bible.?id=44.5.17-44.5.18|AUTODETECT|” ). In the New Testament era, Jewish leaders were jealous of the apostles whom they jailed and flogged 7 1 -1 9 0 “tw://bible.?id=44.5.17-44.5.18|AUTODETECT|” Acts 5:17 18) 1 1 -1 9 0 “tw://bible.?id=44.5.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.40|AUTODETECT|” 40) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=28.2.2|AUTODETECT|” Jealousy is also ascribed to God, but his jealousy is a sinless, righteous sentiment by which he vigilantly protects his holiness. This type of jealousy must be understood in the context of Israel s status as God s special people. They owed him faithful obedience, for he alone is God, but instead they worshiped idols and provoked God to jealousy 7 1 -1 9 0 “tw://bible.?id=28.2.2|AUTODETECT|” Hos. 2:2) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ). When he is provoked, he expresses his wrath; when his people have sinned but repent, God s love is unbounded. In Jesus Christ, divine love is unfathomable in depth 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:18 22) Verses 18, 20) ������������ altar. Notice the play on words: the altar has ������ (sacrifices) which the worshipers ������� (sacrifice).) Majority Text, Textus Receptus, and Souter have inserted �p ��� (the Gentiles) as the subject of the verb to sacrifice. Inclusion of the plural neuter subject violates the rule that a neuter plural subject needs a verb in the singular. But lesser manuscripts that have the neuter plural also have provided the singular verb ���� to maintain this rule. These variations appear to be scribal efforts to make the text intelligible. On the basis of stronger witnesses, other editions (BF, Merk, Nes-Al, and UBS) delete the subject. [�p ���] could not be absent from so many outstanding witnesses if it had been in the text originally. ��59��) Verse 21) �P & ��� these two Greek words feature a decided contrast in the sentence even though the conjunction means and. ) �������� table.

The presence of a definite article is expected and its absence stresses the characteristic quality of the table of the Lord against the table of the demons.��60��) �������� the present infinitive of the verb to share is introduced by the auxilary verb ������� (you are able). A verb of sharing takes the partitive genitive and in this instance controls the noun table.) Verse 22) 1 1 2 8 0 “tw://bible.?id=5.32.21|AUTODETECT|” ������������ we provoke to jealousy. The present indicative states the fact and the interrogative form the element of surprise.��61�� This compound form appears in the aorist indicative in ) 7 1 -1 9 0 “tw://bible.?id=5.32.21|AUTODETECT|” Deuteronomy 32:21) 1 1 -1 9 0 0 (LXX).) 1 15 2 8 0 0 ) 3. Freedom of Conscience) 10:23 11:1) 23 All things are permissible, but not all things are profitable. All things are permissible, but all things do not edify. 24 Let no one seek his own interest but that of another. 25 Eat anything that is sold in the meat market without asking questions for conscience sake. 26 For,) The earth is the Lord s and everything in it. ) 27 If any of the unbelievers invites you and you wish to go, eat whatever is set before you without asking questions for conscience sake. 28 But if anyone says to you, This is meat offered to an idol, do not eat it, for the sake of the man who informed you and for conscience sake. 29 I am speaking not of your own conscience but of that of the other man. For why should my freedom be judged by the conscience of another? 30 If I partake with thanksgiving, why am I denounced for something for which I express thanks?) 31 Therefore, whether you eat or drink or whatever you do, do all things to the glory of God. 32 Give no offense either to the Jews, or to the Greeks, or to the church of God, 33 just as I also please all men in all things, seeking not my own profit but the profit of many, so that they may be saved. 11.1 Be imitators of me, just as I am of Christ.) ) Some Corinthians who had observed Paul could now argue that he contradicted himself. They could say that he exercised Christian liberty by eating in Gentile homes but restricted them from doing so that is, eating at a Gentile s house. He had given his word not to eat meat again to avoid causing his brother to fall into sin (8:13).

Paul needed to explain himself to avoid teaching conflicting precepts. He had to make a distinction between what is essential and what is nonessential. His most important teaching was that the Corinthians should live in a way that promoted the interest of their fellow men (v. 24) and glorified God (v. 30). All other things were expendable. In a sentence, eating sacrificial meat in a temple dining hall is idolatry but eating meat bought in the meat market is permitted. On the other hand, if a Christian dines as a guest in a Gentile home and learns that the meat has come from an idol temple, he should abstain from eating it for the sake of someone else s conscience.) a.

Freedom and Scripture) 10:23 26) 23. All things are permissible, but not all things are profitable. All things are permissible, but all things do not edify. 24. Let no one seek his own interest but that of another.) a. All things are permissible, but all things are not profitable. This Corinthian slogan appeared earlier (6:12) but in a context that concerned sexual immorality: some Christians in Corinth took liberties in respect to their social life.

In this verse Paul again quotes the slogan, but he will apply it in the matter of eating meat that was sold in the meat market (v. 25).) The brevity of the slogan all things are permissible obscures Paul s intent. The personal pronoun for me is lacking (compare 6:12; see Sir. 37:26 28), and so it seems unlikely that he speaks only about himself. The context suggests a wider application: Even philosophers in Hellenistic circles raised similar questions on freedom, and the Jews were prone to ask questions on what was permissible and what was not. For this reason, they had received from their clergy hundreds of manmade rules and stipulations. Yet they believed that a good man, because he acted blamelessly, was free indeed.��62�� Nonetheless, within the membership of the Corinthian church Jewish Christians apparently were challenging Paul on Christian liberty. In respect to the question of idolatry in chapter 10, Paul seems to address Jewish Christians.��63�� However, not only believers of Jewish origin but also those of Gentile stock could challenge Paul.) Paul has a rejoinder to the Corinthian slogan: But not all things are profitable.

With an implied allusion to self-seeking interests, Paul points out that a person s selfishness cancels the possibility of receiving rewards.) 1 1 2 8 0 “tw://bible.?id=45.14.19|AUTODETECT|” b. All things are permissible, but all things do not edify. Paul repeats the slogan but this time he gives a different response, the negated verb to edify. The work of edifying is always action performed for the benefit of someone else.��64�� It is, therefore, the opposite of that which is profitable (i.e., benefits oneself). Paul taught the Corinthians that love and pursuit of peace lead to mutual edification 7 1 -1 9 0 “tw://bible.?id=45.14.19|AUTODETECT|” Rom. 14:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.15.2|AUTODETECT|” c. Let no one seek his own interest but that of another. Continuing his pastoral advice to the believers in Corinth, Paul adds a sentence that is reminiscent of exhortations in his other epistles: Each of us should please his neighbor for his good, to build him up 7 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” Rom. 15:2) 1 1 -1 9 0 “tw://bible.?id=50.2.4|AUTODETECT|” ) and Each of you should look not only to your own interests, but also to the interests of others 7 1 -1 9 0 “tw://bible.?id=50.2.4|AUTODETECT|” Phil. 2:4) 1 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” ). The content of all these injunctions echoes the teaching of Jesus when he summarized the Decalogue: Love your neighbor as you love yourself 7 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” Matt. 22:39) 1 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” , NCV). Paul notes that this summary is the fulfillment of the law 7 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” Rom. 13:10) 1 1 -1 9 0 0 ) and James calls it the royal law.) 1 1 2 8 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” Seeking the interests of someone else is not easy. By nature we are inclined to look after our own interests first, and afterward, if time and resources permit, we think of others. Jesus taught the parable of the good Samaritan to show the expert in Old Testament law how to love his fellow men 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” Luke 10:25 37) 1 1 -1 9 0 0 ). Paul s injunction to seek the good of another strengthens the rejoinder but all things do not edify. Edifying and seeking someone else s good are the same.) 1 7 2 8 0 0 25. Eat anything that is sold in the meat market without asking questions for conscience sake.) a. Eat anything that is sold in the meat market. The transition between this verse and the preceding context seems abrupt. Indeed, editors of the Greek New Testament display a break to indicate that Paul introduces a new subject.��65�� Perhaps Paul should have introduced his practical examples (vv. 25 27) with an appropriate sentence, but he does continue with the same subject. He intertwines the principle of exercising Christian freedom with application to circumstances his readers would encounter.) One of these circumstances was buying food in the meat market (see also the commentary on chap. 8).

The meat market in ancient Corinth was known as the makellon, a term that also occurred in Latin (macellum).��66�� Rabbis permitted Jews in the Dispersion to buy meat in the makellon, but they stipulated that their compatriots could not purchase meat that had been sacrificed to an idol. Also, the shopkeeper had to declare that he did not keep in his store any nonkosher meat, which was forbidden to Jews.��67�� But what about the Gentile Christians who belonged to the Corinthian church? They encountered hardly any problems. The ordinary citizen in Corinth bought meat products that often had no connection at all with idolatry. Comments C. K.

Barrett, The problem of eidMlothyta [food sacrificed to an idol] would seldom arise, and possibly would never have arisen in a Gentile Church like that of Corinth if Jewish Christians (the Cephas group, perhaps) had not raised it. ��68��) b. [Eat anything] without asking questions for conscience sake. When Paul advises his readers to eat meat without questioning its origin, he addresses Jewish Christians who would insist on buying and consuming only kosher food. He also deliberately opposes Jewish teaching. He believes that when sacrificial meat is sold to the public, it has lost its religious significance.) Paul is hardly encouraging the strong Corinthians to eat, for they are the ones who cause others to stumble (see v. 32). And it is unlikely that he suddenly wants to persuade the weak (8:1) to eat sacrificial meat.��69�� Instead, Paul appears to speak to his fellow countrymen. Their conscience bothers them when they eat food that may not meet Jewish standards.

They turn to Paul and ask him what the Scriptures say on this point.) 26. For,) The earth is the Lord s and everything in it. ) 1 1 2 8 0 “tw://bible.?id=19.24.1|AUTODETECT|” When Paul imparts pastoral advice, he frequently anticipates opposition and therefore turns to the Scriptures to establish his teaching.��70�� He now quotes the familiar words of ) 7 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” Psalms 24:1) 1 1 -1 9 0 “tw://bible.?id=19.50.12|AUTODETECT|” , which has a message similar to that of other psalm quotations 7 1 -1 9 0 “tw://bible.?id=19.50.12|AUTODETECT|” Pss. 50:12) 1 1 -1 9 0 “tw://bible.?id=19.89.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.11|AUTODETECT|” 89:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.24.1|AUTODETECT|” We know from Jewish literature that this particular psalm citation was used in prayers said at mealtime.��71�� The principal content and purpose of these benedictions is to give praise and thanks to God for the abundant goodness which he has bestowed upon his creatures and, at the same time, to obtain permission from him to enjoy the fruits of this world; for the earth is the Lord s, and the fullness thereof [) 7 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” Ps. 24:1) 1 1 -1 9 0 0 ]. ��72�� The fact that Paul is thinking of mealtime prayers is evident from his later remarks about taking part in a meal and giving thanks to God (v. 30).) 1 1 2 8 0 “tw://bible.?id=19.24.1|AUTODETECT|” In contrast to the rabbis who employed the words of ) 7 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” Psalms 24:1) 1 1 -1 9 0 “tw://bible.?id=44.10.15|AUTODETECT|” in their mealtime prayers, Paul provides an additional interpretation by accepting and giving thanks for all kinds of food. We hear an echo of the heavenly voice that told Peter not to consider unclean what God has made clean 7 1 -1 9 0 “tw://bible.?id=44.10.15|AUTODETECT|” Acts 10:15) 1 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” ; see vv. 9 16). By implication, Jewish Christians could buy meat at the meat market and should not ask questions about the origin of such meat when they consumed it. When Paul cites ) 7 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” Psalms 24:1) 1 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” to strengthen his argument, he fails to write a conclusion. Yet his intent is clear. Even if food had been offered to an idol, it should not be a matter of conscience for the Corinthians, because God is the Lord of creation.��73�� The sense of ) 7 1 -1 9 0 “tw://bible.?id=19.24.1|AUTODETECT|” Psalms 24:1) 1 1 -1 9 0 “tw://bible.?id=40.6.11|AUTODETECT|” is reflected in Paul s comment on creation: all things come through God the Father and the Lord Jesus Christ (8:6). If the Lord, who has created all things, sanctifies the food, then Christians may take it from his hand in answer to the petition, Give us today our daily bread 7 1 -1 9 0 “tw://bible.?id=40.6.11|AUTODETECT|” Matt. 6:11) 1 1 -1 9 0 0 ).) 1 23 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:24) ��� ����� the adjective means another in the sense of someone different from oneself. The same word occurs in verse 29 with a similar meaning.) To express more clearly the message of this verse, some translators have adopted the extra word ������ (each) that is inserted in some Greek texts: Let no one be concerned about his own well-being, but each about the well-being of the other (Cassirer, see also NJB, NKJV). The textual support for the word each, however, is insignificant and secondary.) ) ) b. Freedom and Conscience) 10:27 30) 27. If any of the unbelievers invites you and you wish to go, eat whatever is set before you without asking questions for conscience sake.) a. Practical concerns.

Christians in Corinth faced the question whether they might accept invitations from unbelievers and be guests at their tables. The Greek text indicates that these invitations were commonplace: If, as in fact happens, any of the unbelievers invites you, go and eat. The scene is not now a dining room in a temple (see Paul s prohibition in v. 20) but the home of a Gentile.) How does a Christian witness effectively when he is invited to dine with an unbeliever? Paul himself becomes all things to all men, including the Gentiles, to win them for Christ (9:20 22). To decline invitations for fear of eating meat offered to an idol would rule out the possibility of presenting the claims of Christ. And to ask questions about the food that is served and then to refuse to eat it would be an unnecessary affront to the host.) Paul s advice is simple and direct: If you want to go, go and eat what is placed before you.

He puts the choice before every individual. He neither commands nor encourages, but wants the individual to decide. He realizes that the Christians in Corinth have family obligations and social commitments which ought not to be broken. Through these bonds with family and community, they may be able to advance Christ s cause. With an open mind they should consider an invitation to a Gentile home.) b. Conscience.

Paul repeats the wording of verse 25. He believes that a person s conscience is burdened not by things but by individuals, as is evident from the illustration in the next verse (v. 28). Therefore, the Corinthians should not raise questions that are based on misgivings about the origin of food. They should not erect an unnecessary barrier between themselves and a Gentile host. If that is the case, they display the attitude of legalistic Pharisees who obey the letter but not the spirit of the law.��74��) For conscience sake. This phrase can be taken with either the verb to eat or the participle asking.

If we take the wording in the sequence in which it is presented, we construe the words for conscience sake with the participial phrase without asking questions instead of with the verb to eat. Both the syntax and the context seem to indicate that the matter of asking is of primary concern to a believer. We understand the clause to signify that a guest should eat what is presented and live in ignorance about the origin of the food. Guests, then, would be wise not to ask questions so that their consciences remain free.) 28. But if anyone says to you, This is meat offered to an idol, do not eat it, for the sake of the man who informed you and for conscience sake. 29a. I am speaking not of your own conscience but that of the other man.) a.

But if anyone says to you, This is meat offered to an idol. The Greek text here does not express certainty and fact as did the conditional clause in the preceding verse (v. 27a). Instead, Paul cites a circumstance that may present itself to a Christian guest in the private dining room of a Gentile host. This is a likely scene: Other guests are present and all are engaged in animated conversation. When the matter of the Christian religion is broached, someone reveals that the meat has come via the meat market from the temple of an idol. Then the Christian faces a test and must respond in harmony with his religious beliefs.) The informant appears to be a scrupulous Christian, the Gentile host, or an unbeliever.

Many scholars favor the first choice because in verse 29a Paul explicitly mentions the other man s conscience.��75�� Thus, they understand the informant to be a weak Christian and the man who receives the information, a strong Christian. But would a Christian first inquire about the food and then stay for dinner? Of course not. Would he purposely follow the example of a strong Christian but afterward have a guilty conscience? No. Conversely, could the Christian s response affect the conscience of a Gentile?

Yes, as is clear from Paul s comprehensive remark in verse 32, where he includes Jews, Greeks, and members of the church.��76�� Although the details of this scene are sketchy, we believe that either the Gentile host or another unbeliever posed the question.) Paul places on the lips of the Gentile the Greek word hierothyton, which refers to meat that had been slaughtered in a pagan rite.��77�� Paul apparently quotes this word to show that it was the exact term used by a Gentile. He himself favors the Greek expression eidMlothyton, which even in transliteration discloses that he refers to food that has been sacrificed to idols. This term, used in a derogatory manner with reference to the Gentiles, was current among both Jews and Christians.��78��) b. Do not eat it for the sake of the man who informed you and for conscience sake. I am speaking not of your own conscience but of that of the other man. In Greek the command is direct and applies to a prevailing situation: Stop doing what you are doing!

The cause of Christ is at stake in this case, so that the Christian ought not to utter the slogan, All things are permissible (v. 23). Rather, he should ask why the informant has brought the matter of sacrificial meat to his attention. If the Christian is put to the test, he does well to realize that the unbeliever is observing to see whether he abides by Christian principles of conduct. He has a duty to honor his Lord and to further the spread of the gospel. If by eating food sacrificed to an idol he discredits the Christian faith in the eyes of the unbeliever, then instead of drawing the unbeliever to Christ he drives him away.) Most versions place a dash at the end of verse 28 to point out an abrupt break. In that verse Paul fails to explain whose conscience he means.

However, a close look at the next verse (v. 29a) is enlightening, for here he contrasts the conscience of the Christian with that of the informant. Paul uses a Greek word that may be interpreted different. He is saying, therefore, I am not referring to your own conscience that gives you freedom, but to a conscience that differs from yours and belongs to the informant. He reminds a Christian who wishes to exercise his freedom to be sensitive to the conscience of the unbeliever.) 29b. For why should my freedom be judged by the conscience of another? 30. If I partake with thanksgiving, why am I denounced for something for which I express thanks?) a.

For why should my freedom be judged? Who is the speaker in this verse? From the answers that scholars present, I select two.��79�� Paul may be repeating a remark from a strong Christian, or the personal pronouns my and I may refer to Paul himself. If Paul were recording the words of a strong Christian, we would have expected an introductory phrase: For why should you say, My freedom is judged by the conscience of another ? This is not the case; instead, the personal pronouns refer to Paul himself.) What is Paul trying to communicate with this question? In the light of the two preceding chapters (8 and 9), in which he explains at length his liberty, he is saying that Christian freedom must function in the context of love for God and for neighbors.

The verb to judge can be interpreted in the unfavorable sense of condemn, an interpretation reinforced by the presence of the verb to denounce in the next verse (v. 30). Thus, Calvin is of the opinion that others will condemn us if we wrongly exercise Christian liberty. If we use our freedom just as we like, and thereby cause offence to our neighbours, the result will be that they will condemn our freedom. Therefore, because of our fault and lack of consideration, the outcome will be that this matchless gift of God will be condemned. ��80��) 1 1 2 8 0 “tw://bible.?id=48.5.13|AUTODETECT|” The Christian freedom that Paul advocates in his epistles means that we serve one another in love 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 0 ). This freedom should never elicit scorn and contempt from either fellow Christians or unbelievers, for then it has lost its objective.��81��) 1 2 2 8 0 0 b. By the conscience of another. A literal translation of this phrase is to take the adjective another with the noun conscience, as in by another conscience (ASV, RV). The sense of the verse, however, is that the adjective another refers to a person, which is the translation in all other versions. Paul does not specify whose conscience that may be.) c. If I partake with thanksgiving, why am I denounced for something for which I express thanks?

This second question follows up the preceding one (29b). Paul is saying that if he utters a prayer but knows that others (either a weak believer, a host, or a Gentile) take issue with his decision to eat sacrificial food, his prayer is ineffective. The Gentiles especially will ask, What sort of religion is that? ��82�� They will regard the conduct of a Christian to be nothing more than pretense and hypocrisy. Consequently, no one should give someone else a reason to slander the Christian religion. Paul presents his counsel in the form of questions that are designed not to allow anyone to doubt his Christian sincerity, and in verses 29b and 30, he is telling the Corinthians that they ought to act prudently.) 1 1 2 8 0 “tw://bible.?id=45.14.6|AUTODETECT|” Even in translation a play on the words thanks and thanksgiving is evident. Thanksgiving, part of a prayer that both Jews and Christians offer to God at mealtime for the daily provisions of food and drink (see the commentary on v. 26), recognizes God as the giver of the food. But if a Christian cannot pray sincerely because of adverse criticism, he ought to abstain from eating sacrificial meat and thereby avoid bringing the cause of Christ into possible disrepute 7 1 -1 9 0 “tw://bible.?id=45.14.6|AUTODETECT|” Rom. 14:6) 1 1 -1 9 0 0 ). Nonetheless, a Christian remains free to eat whatever is set before him, even if he decides to abstain.��83��) 1 9 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:27 29) �0 the particle introduces a simple-fact conditional clause that is followed by the apodosis with a present imperative ������ (eat!).) p� �� ��� Q��� �0�� this clause conveys probability with the verb in the subjunctive mood. The conditional sentence is completed with the negative command do not eat in the present imperative.) ���� ����������� the adjective in the feminine singular modifies the noun conscience. The genitive describes the means with the preposition Q�� (by). Translators supply the word someone or something similar to indicate the possessor.) ) ) c. Conclusion) 31. Therefore, whether you eat or drink or whatever you do, do all things to the glory of God.) 1 1 2 8 0 “tw://bible.?id=51.3.17|AUTODETECT|” In these concluding remarks, Paul utters the same sentiments he writes more expansively in one of his prison Epistles, And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him 7 1 -1 9 0 “tw://bible.?id=51.3.17|AUTODETECT|” Col. 3:17) 1 1 -1 9 0 0 ). Paul exhorts the Corinthians to live their lives for God s glory; to be positive without being offensive; and even in the daily activity of eating and drinking to exalt God s goodness and grace.) 1 1 2 8 0 “tw://bible.?id=60.4.11|AUTODETECT|” We are unable to glorify God unless our lives are in harmony with him and his precepts. Nothing in our conduct should obstruct God s glory from being reflected in us. That is, in everything we do and say, no matter how insignificant, the world should be able to see that we are God s people. Exalting God s glory ought to be our chief purpose in this earthly life 7 1 -1 9 0 “tw://bible.?id=60.4.11|AUTODETECT|” I Peter 4:11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 32. Give no offense either to the Jews, or to the Greeks, or to the church of God, 33. just as I also please all men in all things, seeking not my own profit but the profit of many, so that they may be saved.) a. Give no offense. In this summary, Paul reiterates in positive terms what he implied in his questions in preceding verses (vv. 27 30). A Christian must seek to live blamelessly wherever he finds himself. Earlier Paul wrote that he conducted himself as a Jew to the Jew, as a Gentile to the Gentile, and as a weak person to the weak for the purpose of winning them for Christ (see 9:19 23). So once more he mentions the categories of Jews, Gentiles (here: Greeks), and the comprehensive term church of God.) 1 1 2 8 0 “tw://bible.?id=44.20.21|AUTODETECT|” We should not think that Paul failed to press the claims of Christ out of fear of being offensive. On the contrary, he boldly told both the Jews and the Greeks to turn to God in repentance and to put their faith in Jesus Christ 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” Acts 20:21) 1 1 -1 9 0 0 ). However, presenting Christ s gospel effectively also requires tact, courtesy, and persistence. Paul strove to be all things to all men, and in his concluding remarks he invites his readers to do likewise.) 1 6 2 8 0 0 Notice that Paul includes the members of the church. They as individual believers have the corporate responsibility of caring for one another. If a weaker member of the church is offended, the entire congregation is offended and should respond. If one member suffers, all the members suffer with it, writes Paul in a succeeding chapter (12:26).) b. Just as I also please all men in all things, seeking not my own profit but the profit of many. Throughout this epistle and elsewhere, Paul sets himself up as an example of Christian conduct, even to the point of instructing the Corinthians to become his imitators.��84��) What kind of an example is Paul?

He tries to please all men in all things. At first glance, he appears to ingratiate himself to others. But on closer inspection, he is consistent in his teaching of loving his neighbor as himself to show that neighbor the path of salvation in Christ. Paul never asked anything for himself, even though he was entitled to financial support for his labors (9:12 18). Instead he labored as a tentmaker to support himself in his daily needs. As a workaday craftsman, he identified with those people who were economically weak (see the commentary on 9:22).

He stood ready to aid anyone, whether Jew, Gentile, or Christian, who asked for help. But in everything he did, he sought to glorify his God by pointing the people to Jesus Christ. Accordingly, he could write that he did nothing for his own profit but worked for the benefit of others.) c. So that they may be saved. This is Paul s objective in life: to bring people to a saving knowledge of Christ. The main verb in this purpose clause is in the passive voice, and has Jesus as the implied agent.

An apostle, Paul serves his Sender as a faithful ambassador who proclaims the gospel and explains the way of salvation. God expects his emissaries to be faithful to his Word as they call men, women, and children to conversion. Nevertheless, Paul is unable to save humanity, for this is not man s prerogative but God s initiative. Through the atoning work of Jesus Christ and the working of the Holy Spirit, God grants salvation to his people.) 11:1. Be imitators of me, just as I am of Christ.) When the New Testament was divided into chapters, this verse unfortunately became the first verse of chapter 11. The context clearly shows that it serves as the concluding line of chapter 10.) 1 1 2 8 0 “tw://bible.?id=60.2.21|AUTODETECT|” Paul sets the example and implores his readers to follow him. He himself emulates Christ, in whose footsteps every believer must walk 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 0 ). We follow Christ not in the sense of enduring agony and pain in Gethsemane and at Calvary. Rather, we obediently walk in his footsteps by showing our love and thankfulness to him and by keeping his precepts.) 1 15 2 8 0 0 ) Practical Considerations in 10:27 33) We have a tendency to relegate the message of this passage to the first century. At that time, the gospel entered the world to displace a pagan culture with a Christian lifestyle. The conflict between Christianity and paganism raged throughout the ancient world. But today the battle has not subsided, nor has a truce been signed. Although cultures have changed and environments differ, the strife itself continues.) Christians must be sincere, honest, trustworthy, dependable, prudent, and efficient in this strife. But the constant pressures on Christians in today s world test then.

Closely watched by the world, Christians are expected to honor their word, maintain their moral integrity, and avoid even the appearance of evil. In business deals, at social gatherings, on special assignments, Christians must make decisions that often call for compromise. Should they ever shade the truth in either advertising, accounting, or reporting? Should all Christians steadfastly refuse intoxicants regardless of the circumstances? And should Christians always observe the sanctity of the Lord s Day no matter where and with whom they are?) Paul answers to these dilemmas by giving the basic principle of doing all things, even the common activities of eating and drinking, for the glory of God. Christians who love the Lord with heart, soul, and mind and love their neighbors as themselves will do everything to please their Lord.

For them, as it was in the case of Paul, God is central in every aspect of life. Paul s conscience was free in the presence of his Lord.) Summary of Chapter 10) Paul asserts that all the Israelites who left Egypt under the cloud passed through the sea and were baptized into Moses. All these people ate the same spiritual food and drank the same spiritual drink from the spiritual rock that accompanied them, namely, Christ. Yet, because he was displeased with them, God scattered their bodies across the desert floor.) The historical events that Paul relates serve to alert the Corinthians to the dangers of idolatry. He recalls the incident of the Israelites eating and drinking when they worshiped the golden calf, a festivity that degenerated into pagan revelry. During their journey through the wilderness, they tested God s patience.

As punishment, some were bitten by poisonous snakes and others were killed by an angel. The Corinthians are instructed to take note so that they do not succumb to idolatry. Yet, Paul says, God is faithful and will not permit a temptation greater than they can bear.) After issuing a direct command to flee idolatry, Paul instructs the readers to observe the significance of the Lord s Supper. They must know that partaking of the cup and of the bread demonstrates unity. Eating food offered to idols makes one a participant with demons. Paul shows the utter inconsistency of drinking from the cup of demons and from the cup of the Lord.

This is testing the Lord.) The slogan All things are permissible is interpreted and applied to eating meat bought at the meat market. Specific instances of eating in a private home of an unbeliever are considered. Paul advises the Christians to do everything for God s glory and to avoid giving offense to either Jews, Greeks, or members of God s church.) ) ) ) ) 1 Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), p. 478.) 1 1 2 8 0 “tw://bible.?id=45.1.13|AUTODETECT|” 2 ) 7 1 -1 9 0 “tw://bible.?id=45.1.13|AUTODETECT|” Rom. 1:13) 1 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” 11:25) 1 1 -1 9 0 “tw://bible.?id=46.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.1|AUTODETECT|” I Cor. 12:1) 1 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” II Cor. 1:8) 1 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” I Thess. 4:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.10.2|AUTODETECT|” 3 Paul D. Gardner, The Gifts of God and the Authentication of a Christian, Ph.D. diss., Cambridge University, 1989, p. 127. Consult also William B. Badker, Baptised into Moses Baptised into Christ: A Study in Doctrine Development, EvQ 60 (1988): 23 29; Michael A. G. Haykin, In the Cloud and in the Sea : Basil of Caesarea and the Exegesis of ) 7 1 -1 9 0 “tw://bible.?id=46.10.2|AUTODETECT|” I Cor. 10:2) 1 1 -1 9 0 0 , VigChr 40 (1986): 135 44.) 1 1 2 8 0 0 4 Consult Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), pp. 405 6; G. de Ru, De Doop van Isra�l tussen Egypte en de Sina�, NedTTS 21 (1967): 348 69.) 1 1 2 8 0 “tw://bible.?id=2.17.1-2.17.7|AUTODETECT|” 5 See ) 7 1 -1 9 0 “tw://bible.?id=2.17.1-2.17.7|AUTODETECT|” Exod. 17:1 7) 1 1 -1 9 0 “tw://bible.?id=4.20.2-4.20.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.20.2-4.20.11|AUTODETECT|” Num. 20:2 11) 1 1 -1 9 0 “tw://bible.?id=4.21.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.21.16|AUTODETECT|” 21:16) 1 1 -1 9 0 “tw://bible.?id=16.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.15|AUTODETECT|” Neh. 9:15) 1 1 -1 9 0 “tw://bible.?id=19.78.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.20|AUTODETECT|” Ps. 78:20) 1 1 -1 9 0 “tw://bible.?id=23.48.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.48.21|AUTODETECT|” Isa. 48:21) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 6 Consult SB, vol. 3, pp. 406 8. See also E. Earle Ellis, A Note on First Corinthians 10:4, JBL 76 (1957): 53 56; Paul s Use of the Old Testament (Grand Rapids: Eerdmans, 1957), pp. 66 70.) 7 Some translators have adopted the expression supernatural in the place of spiritual (see NEB, REB, RSV, Moffatt).) 8 Richard M. Davidson, Typology in Scripture: A Study of Hermeneutical ����� Structures, Andrews University Seminary Doctoral Dissertation series, vol. 2 (Berrien Springs, Mich.: Andrews University Press, 1981), p. 249.) 1 1 2 8 0 “tw://bible.?id=46.10.1-46.10.4|AUTODETECT|” 9 Gardner, Gifts of God, p. 161; Godet, First Corinthians, pp. 485 86. Compare A. McEwen, Paul s Use of the Old Testament in ) 7 1 -1 9 0 “tw://bible.?id=46.10.1-46.10.4|AUTODETECT|” I Corinthians 10:1 4) 1 1 -1 9 0 0 , VoxRef 47 (1986): 3 10.) 1 1 2 8 0 “tw://bible.?id=46.10.1-46.10.11|AUTODETECT|” 10 Philo The Worse Attacks the Better 31; Allegorical Interpretation 2.86; Who Is Heir 79. Compare Andrew J. Bandstra, Interpretation in ) 7 1 -1 9 0 “tw://bible.?id=46.10.1-46.10.11|AUTODETECT|” 1 Corinthians 10:1 11) 1 1 -1 9 0 0 , CTJ 6 (1971): 12 13.) 1 3 2 8 0 0 11 Consult Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 559. See also Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #317.) 12 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 883; Blass and Debrunner, Greek Grammar, #327.) 13 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 108.) 1 1 2 8 0 “tw://bible.?id=46.10.1-46.10.22|AUTODETECT|” 14 Consult Wayne A. Meeks, And Rose up to Play : Midrash and Paraenesis in ) 7 1 -1 9 0 “tw://bible.?id=46.10.1-46.10.22|AUTODETECT|” 1 Corinthians 10:1 22) 1 1 -1 9 0 “tw://bible.?id=46.10.6-46.10.11|AUTODETECT|” , JSNT (1982): 64 78; Charles Perrot, Les exemples du d�sert 7 1 -1 9 0 “tw://bible.?id=46.10.6-46.10.11|AUTODETECT|” I Cor. 10. 6 11) 1 1 -1 9 0 0 ), NTS 29 (1983): 437 52.) 1 9 2 8 0 0 15 John Albert Bengel, Bengel s New Testament Commentary, 2 vols., trans. Charlton T. Lewis and Marvin R. Vincent (Grand Rapids: Kregel, 1981), vol. 2, p. 216.) RSV Revised Standard Version) NEB New English Bible) REB Revised English Bible) GNB Good News Bible) JB Jerusalem Bible) 16 See the discussion by Bandstra, Interpretation, pp. 14 17, and Davidson, Typology, pp. 250 55, 312.) 17 John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 211.) NCV New Century Version (The Everyday Bible)) 1 1 2 8 0 “tw://bible.?id=4.25.9|AUTODETECT|” 18 ) 7 1 -1 9 0 “tw://bible.?id=4.25.9|AUTODETECT|” Num. 25:9) 1 1 -1 9 0 0 , LXX Philo Life of Moses 1.55 [304]; for Targumim and Midrashim refer to SB, vol. 3, p. 410.) 1 4 2 8 0 0 19 Calvin, I Corinthians, p. 209.) 20 Josephus Antiquities 4.6.12 [155] (LCL).) 21 GNB, JB, NJB, MLB, NCV, NEB, NIV, REB, RSV, SEB, Cassirer.) 22 KJV, NKJV, NRSV, TNT.) 1 1 2 8 0 “tw://bible.?id=46.10.9|AUTODETECT|” 23 Consult Carroll D. Osburn, The Text of ) 7 1 -1 9 0 “tw://bible.?id=46.10.9|AUTODETECT|” I Corinthians 10:9) 1 1 -1 9 0 0 , in New Testament Textual Criticism, Its Significance for Exegesis. Essays in Honour of Bruce M. Metzger, ed. Eldon J. Epp and Gordon D. Fee (Oxford: Clarendon, 1981), pp. 201 12.) 1 1 2 8 0 “tw://bible.?id=2.14.11-2.14.12|AUTODETECT|” 24 See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=2.14.11-2.14.12|AUTODETECT|” Exod. 14:11 12) 1 1 -1 9 0 “tw://bible.?id=2.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.15.24|AUTODETECT|” 15:24) 1 1 -1 9 0 “tw://bible.?id=2.16.2-2.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.16.2-2.16.3|AUTODETECT|” 16:2 3) 1 1 -1 9 0 “tw://bible.?id=2.16.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.16.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=2.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.17.3|AUTODETECT|” 17:3) 1 1 -1 9 0 “tw://bible.?id=4.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.11.1|AUTODETECT|” Num. 11:1) 1 1 -1 9 0 “tw://bible.?id=4.14.2-4.14.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.14.2-4.14.4|AUTODETECT|” 14:2 4) 1 1 -1 9 0 “tw://bible.?id=4.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=4.16.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.16.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=5.1.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.1.27|AUTODETECT|” Deut. 1:27) 1 1 -1 9 0 “tw://bible.?id=5.9.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.28|AUTODETECT|” 9:28) 1 1 -1 9 0 “tw://bible.?id=6.9.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.9.18|AUTODETECT|” Josh. 9:18) 1 1 -1 9 0 “tw://bible.?id=19.106.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.106.25|AUTODETECT|” Ps. 106:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.105.23|AUTODETECT|” 25 SB, vol. 3, pp. 412 16. See also ) 7 1 -1 9 0 “tw://bible.?id=19.105.23|AUTODETECT|” Ps. 105:23) 1 1 -1 9 0 “tw://bible.?id=19.106.23|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.106.23|AUTODETECT|” Ps. 106:23) 1 1 -1 9 0 0 in the Hebrew) for the compound verb to destroy utterly.) 1 7 2 8 0 0 LXX Septuagint) 26 Georg Bertram, TDNT, vol. 5, pp. 629 30.) 27 Robertson, Grammar, p. 967.) 28 E.g., see GNB, JB, NJB, KJV, NKJV.) 29 F. W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 226.) 30 Refer to Godet, First Corinthians, p. 498.) 31 Bauer, p. 464.) 1 1 2 8 0 “tw://bible.?id=46.1.9|AUTODETECT|” 32 ) 7 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” I Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=47.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.18|AUTODETECT|” II Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” I Thess. 5:24) 1 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” II Thess. 3:3) 1 1 -1 9 0 “tw://bible.?id=58.10.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.23|AUTODETECT|” Heb. 10:23) 1 1 -1 9 0 “tw://bible.?id=58.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” I John 1:9) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 “tw://bible.?id=5.7.9|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=5.7.9|AUTODETECT|” Deut. 7:9) 1 1 -1 9 0 “tw://bible.?id=19.145.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.13|AUTODETECT|” Ps. 145:13) 1 1 -1 9 0 0 b.) 1 5 2 8 0 0 33 Consult Walter Schneider and Colin Brown, NIDNTT, vol. 3, pp. 802 3.) 34 This does not mean that God cancels the testing period but that he sets a limit by showing believers the end of the trial. Compare C. F. D. Moule, An Unsolved Problem in the Temptation-Clause in the Lord s Prayer, RTR 33 (1974): 65 75.) 35 W. W. Gauld, St. Paul and Nature, ExpT 52 (1940 41): 340.) 36 Consult Gardner, Gifts of God, p. 169.) 37 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 301.) 1 1 2 8 0 “tw://bible.?id=46.8.0|AUTODETECT|” 38 Wendell Lee Willis, Idol Meat in Corinth: The Pauline Argument in ) 7 1 -1 9 0 “tw://bible.?id=46.8.0|AUTODETECT|” 1 Corinthians 8) 1 1 -1 9 0 0 and 10, SBL Dissertation Series 68 (Chico, Calif.: Scholars, 1981), p. 112.) 1 2 2 8 0 0 39 Compare J�rgen Goetzmann, NIDNTT, vol. 2, pp. 619 20.) 40 Calvin, I Corinthians, p. 215.) 1 1 2 8 0 “tw://bible.?id=46.10.16|AUTODETECT|” 41 SB, vol. 4.1, pp. 56 61. See also William Hendriksen, Exposition of the Gospel According to Luke, New Testament Commentary series (Grand Rapids: Baker, 1978), pp. 959 60; Phillip Sigal, Another Note to ) 7 1 -1 9 0 “tw://bible.?id=46.10.16|AUTODETECT|” 1 Corinthians 10.16) 1 1 -1 9 0 0 , NTS 29 (1983): 134 39.) 1 11 2 8 0 0 42 In Didache 9:2 3, a document presumably from the end of the first century, the order is first the cup and then the bread. Consult Willy Rordorf, The Didache, in The Eucharist of the Early Christians, trans. Matthew J. O Connell (New York: Pueblo, 1978), pp. 1 23.) 43 Compare Joachim Jeremias, The Eucharistic Words of Jesus, trans. Norman Perrin from the German 3d rev. ed. (New York: Charles Scribner s Sons, 1966), p. 113.) NKJV New King James Version) NRSV New Revised Standard Version) TNT The New Translation) 44 Literature on this subject is extensive. As a representative example, I mention only Willis, Idol Meat, pp. 167 222.) 45 Gardner, Gifts of God, p. 177; Willis, Idol Meat, p. 206; Stuart D. Currie, Koinonia in Christian Literature to 200 a.d., Ph.D. diss., Emory University, 1962, pp. 42 44; Elmer Prout, One Loaf & One Body, ResQ 25 (1982): 78 81.) 46 Godet, First Corinthians, p. 512.) 47 Johannes Eichler, NIDNTT, vol. 1, p. 639.) 48 Refer to Moule, Idiom-Book, p. 164; Hanna, Grammatical Aid, p. 310.) 49 Nigel Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), vol. 3, p. 173.) 1 1 2 8 0 “tw://bible.?id=46.10.16|AUTODETECT|” 50 But see W. A. Sebothoma, Koinonia in ) 7 1 -1 9 0 “tw://bible.?id=46.10.16|AUTODETECT|” I Corinthians 10:16) 1 1 -1 9 0 0 , Neotest 24 (1990): 63 69.) 1 4 2 8 0 0 51 I am indebted to Xavier L�on-Dufour for prompting me to construct this symmetrical arrangement. See his Sharing the Eucharistic Bread: The Witness of the New Testament, trans. Matthew J. O Connell (New York and Mahwah, N.J.: Paulist, 1982), p. 207.) 52 Compare NAB, and KJV, NKJV.) NIV New International Version) MLB The Modern Language Bible) 1 1 2 8 0 “tw://bible.?id=3.7.6|AUTODETECT|” 53 ) 7 1 -1 9 0 “tw://bible.?id=3.7.6|AUTODETECT|” Lev. 7:6) 1 1 -1 9 0 “tw://bible.?id=3.7.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.7.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=5.18.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.18.1|AUTODETECT|” Deut. 18:1) 1 1 -1 9 0 “tw://bible.?id=5.18.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.4|AUTODETECT|” 4) 1 1 -1 9 0 0 ; Philo Special Laws 1.40 [221]. See Sverre Aalen, Das Abendmahl als Opfermahl im Neuen Testament, NovT 6 (1963): 128 52.) 1 2 2 8 0 0 54 Consult Gardner, Gifts of God, p. 183.) 55 R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 152; Willis, Idol Meat, p. 192; Gordon D. Fee, EidMlothyta Once Again: An Interpretation of 1 Corinthians 8 10, Bib 61 (1980): 172 97.) 1 1 2 8 0 “tw://bible.?id=44.17.23|AUTODETECT|” 56 I. Howard Marshall correctly dismisses contradiction in Paul s reference to the unknown god 7 1 -1 9 0 “tw://bible.?id=44.17.23|AUTODETECT|” Acts 17:23) 1 1 -1 9 0 0 ). See his Last Supper and Lord s Supper (Grand Rapids: Eerdmans, 1980), pp. 122, 173 n. 31.) 1 1 2 8 0 “tw://bible.?id=5.32.17|AUTODETECT|” 57 See the LXX of ) 7 1 -1 9 0 “tw://bible.?id=5.32.17|AUTODETECT|” Deut. 32:17) 1 1 -1 9 0 “tw://bible.?id=23.65.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.65.11|AUTODETECT|” Isa. 65:11) 1 1 -1 9 0 “tw://bible.?id=19.95.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.5|AUTODETECT|” Ps. 95:5) 1 1 -1 9 0 “tw://bible.?id=19.105.36-19.105.37|AUTODETECT|” (96:5, Hebrew); ) 7 1 -1 9 0 “tw://bible.?id=19.105.36-19.105.37|AUTODETECT|” Ps. 105:36 37) 1 1 -1 9 0 “tw://bible.?id=66.9.20|AUTODETECT|” (106:36 37); Bar. 4:7; and see ) 7 1 -1 9 0 “tw://bible.?id=66.9.20|AUTODETECT|” Rev. 9:20) 1 1 -1 9 0 0 .) 1 19 2 8 0 0 58 Ridderbos, Paul, p. 304.) BF British and Foreign Bible Society, The New Testament, 2d ed., 1958) Merk Angustinus Merk, ed., Novum Testamentum Graece et Latine, 9th ed.) Nes-Al Eberhard Nestle; Kurt Aland, rev.; Novum Testamentum Graece, 26th ed.) UBS United Bible Societies Greek New Testament, 3d ed.) 59 G. Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (London: Oxford University Press, 1953), p. 102.) 60 Blass and Debrunner, Greek Grammar, #259.3.) 61 Robertson, Grammar, p. 923.) 62 Philo Every Good Man Is Free 3 [21.22]; 6 [41]; 9 [59 61]. See also R. A. Horsley, Consciousness and Freedom among the Corinthians: 1 Corinthians 8 10, CBQ 40 (1978): 574 89.) 63 See James B. Hurley, Man and Woman in 1 Corinthians, Ph.D. diss., Cambridge University, 1973, p. 36.) 64 Bengel, Bengel s New Testament Commentary, vol. 2, p. 220.) 65 Nes-Al, BF.) 66 H.

J. Cadbury, The Macellum of Corinth, JBL 53 (1934): 134. See also Johannes Schneider, TDNT, vol. 4, pp. 370 72.) 67 SB, vol. 3, p. 420.) 68 C. K. Barrett, Things Sacrificed to Idols, NTS 11 (1965): 146. It is also published in his Essays on Paul (Philadelphia: Westminster, 1982), p. 49.) 69 Gardner, Gifts of God, p. 190; see also Willis, Idol Meat, pp. 230 34.) 70 See, e.g., 3:19, 20; 6:16; 9:9; 14:21.) 71 Refer to Berakh�th 35a b.) 72 Joseph Heinemann, Prayer in the Talmud: Forms and Patterns, Studia Judaica, ed.

E. L. Ehrlich (Berlin and New York: Walter de Gruyter, 1977), vol. 9, p. 18.) 1 1 2 8 0 “tw://bible.?id=46.10.23-46.11.1|AUTODETECT|” 73 Compare Duane F. Watson, ) 7 1 -1 9 0 “tw://bible.?id=46.10.23-46.11.1|AUTODETECT|” 1 Corinthians 10:23 11:1) 1 1 -1 9 0 0 in the Light of Greco-Roman Rhetoric: The Role of Rhetorical Questions, JBL 108 (1989): 301 18.) 1 6 2 8 0 0 Cassirer A New Testament Translation, E. Cassirer) NJB New Jerusalem Bible) 74 Compare Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, ed. George W. MacRae, trans. James W. Leitch, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1975), p. 177 n. 15.) 75 E.g., C.

K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 242; Margaret E. Thrall, The Pauline Use of ����������, NTS 14 (1967): 118 25.) 76 Refer to Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 484.) 77 The term literally means sacrificed in a temple. See F. F.

Bruce, 1 and 2 Corinthians, New Century Bible series (London: Oliphants, 1971), p. 100; Horst Seebass, NIDNTT, vol. 2, p. 235; Gottlob Schrenk, TDNT, vol. 3, p. 252.) 1 1 2 8 0 “tw://bible.?id=46.8.1|AUTODETECT|” 78 Bauer, p. 221. Refer also to ) 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” I Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=46.8.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.19|AUTODETECT|” 10:19) 1 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” Rev. 2:14) 1 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ; and Didache 6:3.) 1 7 2 8 0 0 79 For details, consult Fee, First Corinthians, p. 486 n. 52.) 80 Calvin, I Corinthians, p. 224.) 81 Refer to Nelson D. Kloosterman, Scandalum Infirmorum et Communio Sanctorum. The Relation between Christian Liberty and Neighbor Love in the Church (Neerlandia, Alberta: Inheritance Publications, 1991), p. 30.) ASV American Standard Version) RV Revised Version) 82 Godet, First Corinthians, p. 527. See also G. G. Findlay, St. Paul s First Epistle to the Corinthians, in vol. 3 of The Expositor s Greek Testament, ed. W. Robertson Nicoll, 5 vols. (1910; reprint ed., Grand Rapids: Eerdmans, 1961), p. 869.) 83 Barrett, First Corinthians, p. 244.) 1 1 2 8 0 “tw://bible.?id=46.4.16|AUTODETECT|” 84 ) 7 1 -1 9 0 “tw://bible.?id=46.4.16|AUTODETECT|” I Cor. 4:16) 1 1 -1 9 0 “tw://bible.?id=46.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.1|AUTODETECT|” 11:1) 1 1 -1 9 0 “tw://bible.?id=50.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.17|AUTODETECT|” Phil. 3:17) 1 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.9|AUTODETECT|” 4:9) 1 1 -1 9 0 “tw://bible.?id=52.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.6|AUTODETECT|” I Thess. 1:6) 1 1 -1 9 0 “tw://bible.?id=53.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.7|AUTODETECT|” II Thess. 3:7) 1 1 -1 9 0 “tw://bible.?id=53.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.3.9|AUTODETECT|” 9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 )