Notes on I Corinthians 9:20 – Chapter 10

Bill Woody

Study of 1 Corinthians • Sermon • Submitted 4 years ago

1 Corinthians 9:20

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Notes on I Corinthians 9:20 – Chapter 10

1 Corinthians 9:20 (KJV 1900)

20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

9:20 became as a Jew. Within the limits of God’s Word and his Christian conscience, Paul would be as culturally and socially Jewish as necessary when witnessing to Jews (cf. Ro 9:3; 10:1; 11:14). He was not bound to ceremonies and traditions of Judaism. All legal restraints had been removed, but there was the constraint of love (cf. Ro 9:3; 10:1; 11:14). For examples of this identification with customs of the Jews, see notes on Ac 16:3; 18:18; 21:20–26.

1 Corinthians 9:21 (KJV 1900)

21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

9:21 those … without law. Gentiles. Paul was not suggesting the violating of God’s moral law, but, as he explained, not being lawless toward God, but abiding by the law of Jesus Christ (cf. Jas 1:25; 2:8, 12).

1 Corinthians 9:22 (KJV 1900)

22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

9:22 weak. He stooped to make the gospel clear at the lower level of comprehension, which Paul no doubt had done often while dealing with the Corinthians themselves (cf. 2:1–5). all things … all means. Within the bounds of God’s Word, he would not offend the Jew, Gentile, or those weak in understanding. Not changing Scripture or compromising the truth, he would condescend in ways that could lead to salvation.

1 Corinthians 9:24–27 (KJV 1900)

24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

9:24–27 Liberty cannot be limited without self-control, since the flesh resists limits on its freedom. Here, Paul speaks of his personal self-control. 1 Corinthians 9:24 (KJV 1900)

24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

9:24 race. The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win.

1 Corinthians 9:25 (KJV 1900)

25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

9:25 self-control. Self-control is crucial to victory. wreath. A wreath of greenery given to the winner of the race. Cf. 2Ti 4:8; 1Pe 5:4.

1 Corinthians 9:26 (KJV 1900)

26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

9:26 not without aim.

Four times he has mentioned his goal of winning people to salvation (vv. 19, 22). beating the air. Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (cf. 1Ti 1:18) 1 Corinthians 9:27 (KJV 1900)

27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

9:27 discipline. From a term lit. meaning to hit under the eye. He knocked out the bodily impulses to keep them from preventing him from his mission of winning souls to Christ. disqualified. Another metaphor from the athletic games. A contestant who failed to meet basic training requirements could not participate at all, much less have an opportunity to win. Paul may be especially referring to such fleshly sins that disqualify a man from preaching and leading the church, particularly being blameless and above reproach in the sexual area, since such sin is a disqualification (see notes on Ps 101:6; 1Ti 3:2; Tit 1:6). 1 Corinthians 10:1–13 (KJV 1900)

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

10:1–13 Ancient Israel’s 40-year journey between Egypt and Canaan (Ex 13:21; 14:16; 16:15; 17:6) is a sobering illustration of the misuse of freedom and the dangers of overconfidence. The Israelites misused their new-found freedom, fell into idolatry, immorality, and rebelliousness, disqualifying themselves from receiving the Lord’s blessing.

1 Corinthians 10:1 (KJV 1900)

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

10:1 unaware. This transition leads from the lack of self-discipline and subsequent disqualification spoken of in 9:27 to an illustration of it in ancient Israel. our fathers. Paul is referring to ancient Israel, of whom he was a descendant. In particular, he asked his readers to remember what had happened to Israel in the wilderness, because of freedom without self-control.

cloud, and all passed through the sea [1 Cor. 10:1].

“Moreover, brethren” ties into the last verse of chapter 9. Paul had just been saying that he did not want to be disapproved at the judgment seat of Christ, but he wanted to receive a reward.

“I would not that ye should be ignorant.” When Paul writes that, you can be sure that the brethren were ignorant or unaware of something he is going to explain to them. The church in Corinth was a mixed church; that is, it was made up of both Jews and Gentiles. Today a Jewish Christian is somewhat unusual, but in that day a Gentile Christian was more unusual, since the first Christians were Jews.

When Paul says, “All our fathers,” he is speaking to the Jewish part of the congregation. They, along with Paul, were Israelites and shared the same history.

“Our fathers were under the cloud, and all passed through the sea” refers, of course, to the time when the people of Israel were escaping from Egyptian bondage and crossed the Red Sea.[1]

under the cloud. Guided by God’s presence as a cloud by day and column of fire at night (see Ex 13:21). through the sea. The Red Sea, which opened for Israel to pass through and closed to drown the Egyptian army (see Ex 14:26–31).

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

And did all eat the same spiritual meat;

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

But with many of them God was not well pleased: for they were overthrown in the wilderness [1 Cor. 10:2–5].

“Many of them” is in the Greek “most of them.” This shows how far a person can go and still be a believer. It reveals the wonderful liberty the Israelites had when they crossed the Red Sea. The Mosaic Law had not been given at that time; so they were not under law. They had great liberty, but they abused that liberty. Privilege is no insurance against ultimate failure. Many a rich man’s son has had to learn that. It has also been learned by many men who had certain privileges granted them in the political realm or in the business world or in the social world.

They “were under the cloud”—that is, they had guidance. They all passed safely through the sea.

They “were all baptized unto Moses.”

10:2 baptized. Israel was immersed, not in the sea, but “into Moses,” indicating their oneness, or solidarity, with him as their leader.

Now baptizo means to “identify.” In fact, water baptism has that meaning, as it speaks of our identification with Christ. We are buried with Him by baptism—by the baptism of the Holy Spirit—that is what the baptism of the Holy Spirit is. He identifies us with the body of Christ—He puts us into the body as a member. “For by one Spirit are we all baptized into one body” (1 Cor. 12:13). Paul will deal with this in chapter 12.

So obviously when it says they were baptized unto Moses, he is not talking about water. Neither is it the baptism of the Holy Spirit, because it says they were baptized unto Moses. Well, it simply means that they were identified with Moses. Hebrews 11:29 says, “By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.” The children of Israel were identified with Moses. By faith they passed through the Red Sea. Whose faith was it? It wasn’t their faith. They had none. Read the story in Exodus—they wanted to go back to Egypt, and they were blaming Moses for bringing them out into that awful wilderness. It was Moses who had the faith. It was Moses who went down to the water and smote the Red Sea as God had commanded. It was Moses who led them across on dry ground. When they got to the other side, they sang the song of Moses (see Exod. 15). What a song it was! The people of Israel were identified with Moses.

All of this is a picture of our salvation. Christ went through the waters of death. And we are brought through by His death, identified with Him, and now identified with a living Savior, baptized into Christ. That is the way baptism saves us. When we trust Christ, the baptism of the Holy Spirit puts us in Christ.

Water baptism illustrates this and is very important, but it is merely ritual baptism. Real baptism is the work of the Holy Spirit.

Now the people of Israel were baptized unto Moses, and they were able to cross the Red Sea. “And did all eat the same spiritual meat”—the manna. “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ”—that is, it sets forth Christ.

10:4 a spiritual rock. The Jews had a legend that the actual rock Moses struck followed them throughout their wilderness wanderings, providing water for them. Paul says they have a Rock providing all they need, but it is Christ. Rock (petra) refers to a massive cliff, not simply a large stone or boulder, signifying the pre-incarnate Messiah (Christ), who protected and sustained His people. Cf. Mt 16:18.

“But with most of them God was not well pleased: for they were overthrown in the wilderness.”

Why was all of this recorded for us? Paul tells us the reason:

Now these things were our examples, to the intent we should not lust after evil things, as they also lusted [1 Cor. 10:6].

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1 Corinthians 10:6 (KJV 1900)

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

10:6 examples for us. They died in the wilderness because of their failure of self-discipline and consequent indulgence of every desire (see note on 9:27). Four major sins characterized them: idolatry (v. 7); sexual immorality (v. 8); testing God (v. 9); and complaining (v. 10).

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The first five verses give us the illustration of the liberty that these people enjoyed as a nation. Now in this very searching section we learn that these people abused their liberty. He makes an application of that for us. It happened to them for examples unto us. This was written for you and for me, and so we ought to pay close attention to it. The Israelites had this wonderful liberty, and what did they do with it?

The Israelites had this wonderful liberty, and what did they do with it?

It says that they lusted after evil things. What were those things? Well, we can turn back and see: “And the mixed multitude that was among them fell a—lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: But now our soul is dried away: there is nothing at all, beside this manna, before our eyes” (Num. 11:4–6). They lusted, we are told, after evil things. What was wrong with leeks, onions, and garlic? Well, the point is that they lusted for that which was outside the will of God for them. This was the beginning of their defection.

Have you noticed how many times it is desire that leads to sin? It started back in the Garden of Eden. “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat” (Gen. 3:6). It was the desire for something outside the will of God. What is desire, after all? Psychologists talk about inhibitions and prohibitions, and they speak of desire as the supreme thing in life. What is desire? In these instances it was to want that which was outside of the will of God.It wasn’t God’s will for them to have those things at that particular time.

Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play [1 Cor. 10:7].

An idol is anything in your life that you put in the place of God.

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

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

Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer [1 Cor. 10:8–10].

Paul lists some of the sins of the people. These people had continually murmured and complained against God. This is an illustration of those who want those things that are outside the will of God. God always has something good for His people. That was true then, and it is still true now. But they constantly wanted something that was beyond God’s will for them.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come [1 Cor. 10:11].

We are to learn a lesson from all this. We do have Christian liberty, but our desires are to be according to the will of God. That is so important for us to see.

Wherefore let him that thinketh he standeth take heed lest he fall [1 Cor. 10:12].

It makes no difference who you are, you could fall today. It would be very easy for any one of us to blunder and stumble and fall. One can be a mature Christian, a real saint, and still fall. Therefore, you and I need to be very careful that we stay in the realm of the will of God where we are not quenching the Spirit of God in our lives.

There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it [1 Cor. 10:13].

A great many people feel that nobody has ever been tempted as they are tempted. My friend, no matter what temptation you experience, there have been others who have had the same kind of temptation. The encouraging thing is that God will make a way of escape for you. God is faithful; He will not let you be tempted beyond what you can endure.

let the Devil see your heels—run as hard as you can to get away from the temptation. One of the reasons we yield to temptation is that we are like the little boy in the pantry. His mother heard a noise because he had taken down the cookie jar. She said, “Willie, where are you?” He answered that he was in the pantry. “What are you doing there?” He said, “I’m fighting temptation.” My friend, that is not the place to fight temptation! That is the place to start running.

Wherefore, my dearly beloved, flee from idolatry.

I speak as to wise men; judge ye what I say [1 Cor. 10:14–15].

Idolatry was a temptation in Corinth. Idolatry may not be a temptation to you, but the Bible tells us that covetousness is idolatry. There is a lot of that around today.

Paul is going on to teach that fellowship at the Lord’s Table requires separation.

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

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

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

What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? [1 Cor. 10:16–19].

Paul’s argument here is quite logical. He says that an idol is nothing. So if you offer meat to an idol, it is nothing—the meat is not affected at all.

But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils [1 Cor. 10:20].

Paul is still talking about Christian liberty. Although the idol is nothing, behind the idol is demonism—Paul recognizes this.

Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils [1 Cor. 10:21].

That is, for some people to eat meat which had been sacrificed to idols would be idolatry. A believer would have to examine his heart very carefully.

Do we provoke the Lord to jealousy? are we stronger than he? [1 Cor. 10:22].

Paul now comes back to what he said at the very beginning of this section on Christian liberty.

All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not [1 Cor. 10:23].

Paul says that he has the freedom to do these questionable things, things on which the Bible is silent as to their being right or wrong.

Paul says all such things are lawful for him, but all things are not expedient because of the fact that the thing he could do might hurt a weak believer. He says, “All things are lawful for me, but all things edify not.” That is, they don’t “build me up in the faith.”

A preacher should confine his life to that which he can use in his ministry—what he sees, where he goes, what he experiences—because his total life is his ministry. Everything should be grist for his mill. In other words, a minister should take into the pulpit his entire life (he is not to have a hidden part) and be able to use all of it.”

So Paul lays down this guideline:

Let no man seek his own, but every man another’s wealth [1 Cor. 10:24].

------------------------------------------------------------ 1 Corinthians 10:23 (KJV 1900)

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

10:23–30 Paul gives 4 principles for Christian liberty: 1) edification over gratification (v. 23); 1 Corinthians 10:23 (KJV 1900)

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

2) others over self (v. 24)

1 Corinthians 10:24 (KJV 1900)

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

3) liberty over legalism (vv. 25–27);

1 Corinthians 10:25–27 (KJV 1900)

25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord’s, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

4) condescension over condemnation (vv. 28–30).

1 Corinthians 10:28–30 (KJV 1900)

28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

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The Christian has a tremendous liberty in Christ. However, we are to seek the welfare of the other man. So a Christian’s life should not be primarily directed and dictated by liberty. Liberty is limited by love. A Christian is not pinned down by legality; he is not circumscribed by strict rules. He is limited by love.

He should be concerned about his influence and effect on others. That is the thought which Paul has here.

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

For the earth is the Lord’s, and the fulness thereof [1 Cor. 10:25–26].

The Christian can enjoy all the things of God’s creation—the beauties of it and the produce of it. The Lord has provided it.

Now Paul is going to give a very practical suggestion. He says that when you go out to eat, don’t say to your host, “This is a very lovely steak that you have here today. Where did you get it? My butcher doesn’t have meat like this to sell to the public.” Then your friend may tell you that he went to the temple to buy the meat. The best thing to do is not to ask where the meat came from.

Now Paul gives a very practical illustration:

If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake [1 Cor. 10:27].

If you are invited to the home of an unbeliever, go and eat whatever is put before you. Don’t ask any questions.

But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof [1 Cor. 10:28].

Now there is another principle involved, and this is an entirely new matter. Paul has advised to eat everything and ask no questions. But suppose there is someone else at the table who sees you eat the meat and says, “This meat has been offered to idols.” In that case you should not eat the meat—not because eating it is wrong, but because it is obvious it may harm the person who pointed it out to you. It is not because of your conscience but because of his conscience that you should not eat the meat. There is no rule that you should not eat the meat. But out of your love, out of your desire to help that brother whose conscience is bothered, you should not eat the meat. That is the whole point.

Let me illustrate this. Down in Georgia they have a berry that is called a scuppernong. It is similar to a grape, but it grows singly on a vine. They make wine out of it. A friend of mine told me that he went to preach in a certain church and was invited out to dinner by one of the church officers. He was handed a glass of scuppernong. He didn’t know what it was, but he tasted of it. He realized that it had an alcoholic content—he is not a super pious individual, but he put the glass down. His host said to him, “What’s the matter? Don’t you like it?” He said, “I think it is delicious, but I noticed that it is wine, and I feel that I as a Christian should not drink it.” Well, that created a tense moment, but he got his point across. I feel that he did the right thing.

The question would arise: did that minister have as much right to drink it as the elder did? He did—there’s no question about that. But he also had a testimony, which is the reason he did not drink it. So many Christians are harsh in their dealing with others because their motive is legality—“I don’t do this, and you shouldn’t do it.” However, if their motive were love, the approach would be altogether different. Love for the other believer should be the motive in the Christian’s conduct.

Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? [1 Cor. 10:29].

Why should I be restricted by some of these weak brethren?

For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? [1 Cor. 10:30].

Paul asks, “Isn’t it unfair to judge me because of another man’s conscience?” He answers by stating a great principle:

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God [1 Cor. 10:31].

Paul has stated certain great principles that relate to Christian liberty. One of those principles is: “All things are lawful for me, but all things are not expedient.” Also, “all things are lawful for me, but all things edify not.” Now here is another one: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” This is the test every believer should apply to his life. Not “should I do this, or should I do that,” but “can I do it for the glory of God?” Unfortunately, there are Christians who don’t even go to church for the glory of God. They go for some other reason—maybe to criticize or to gossip. With a motive like that it is better to stay at home. Whatever a believer does should be done for the glory of God. That is very important.

Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God [1 Cor. 10:32].

Here Paul divides the whole world into three groups: Jews, Gentiles, and church of God. Some of these folks have differing beliefs. An example would be the Jewish abhorrence of pork. It would certainly give offense to invite a Jewish friend for dinner and serve him ham. A believer should love other people enough so that his actions will not offend them. There are a lot of Gentiles who have peculiar notions, too. It would be impossible to please all of them, but we should try not to offend those with whom we have contact. Neither should we offend those who are of the church of God. Some young people who were rebelling against “the establishment” came to me and said they had attended a certain church and were rebuked because of the way they dressed. They asked me if I thought the members of that church were all wrong. I told them I thought that both groups were wrong. Neither acted in love. The members of the church were wrong in criticizing them before others. On the other hand, these young folk knew their clothes and hair would be an offense to the members of the church. So none of them showed love toward the other. We are told that we are not to offend either the Jews, the Gentiles, or the church of God. This includes the entire human family. These are the three divisions of the human family today, but one of these days the church of God is going to leave this earth. Then there will be only the Jews and Gentiles in the world, and God has a tremendous program which will take place at that time.

Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved [1 Cor. 10:33].

Now primarily what we do we are to do for the glory of God—

“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” A Christian woman can wash dishes and sweep the floor to the glory of God. A Christian man can mow the lawn and dig a ditch for the glory of God. Regardless of what you are doing, if you cannot do it for the glory of God, you should not be doing it. As we live like this we are a testimony to the world—that those who are lost might be saved.

Friend, it is more important for us to make tracks in the world than to give out tracts. A zealous man in Memphis, Tennessee, was handing out tracts to everyone. He handed a tract to a man, but he would not accept it. He asked, “What is that?” “A tract,” was the answer. “I can’t read,” said the man, “but I’ll tell you what I’ll do, I’ll just watch your tracks.” That is much more impressive. People read our tracks in life better than they read tracts that we hand out. It is a good thing to give out tracts, but along with them we must also make the right kind of tracks.

Now the first verse of chapter 11 belongs in this division:

Be ye followers of me, even as I also am of Christ [1 Cor. 11:1].

This is something that very few of us can say. Well, I shouldn’t include you, but it is something that I dare not say. I want you to be a follower of Christ and a follower of Paul—but don’t follow me in everything. What a tremendous testimony Paul gives in that statement![2]

1 Corinthians 10:2 (KJV 1900)

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

10:2 baptized. Israel was immersed, not in the sea, but “into Moses,” indicating their oneness, or solidarity, with him as their leader.

10:3, 4 spiritual food … drink. Actual food provided by the spiritual power of God. See Ex 16:15; 17:6. 1 Corinthians 10:3–4 (KJV 1900)

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

1 Corinthians 10:5 (KJV 1900)

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

10:5 not well-pleased.

This is an understatement. Because of Israel’s extreme disobedience, God allowed only two of the men over 19 who had originally left Egypt (Joshua and Caleb) to enter the Promised Land; all the others died in the wilderness, including Moses and Aaron who were disqualified from entering the Land (Nu 20:8–12, 24).

1 Corinthians 10:6 (KJV 1900)

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

1 Corinthians 10:7 (KJV 1900)

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

10:7 idolaters. The Israelites were barely out of Egypt when they fell into idol worship. Exodus 32 records the story (v. 6 is quoted here). Some 3,000 were executed for instigating an immoral orgy at Sinai (Ex 32:28). See Ex 20:3; Eze 14:3; 1Jn 5:21; Rev 22:9. play. A euphemism for the gross sexual relations which followed the excessive feasting.

1 Corinthians 10:8 (KJV 1900)

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

10:8 twenty-three thousand. Having just quoted from Ex 32 in v. 7, this very likely also refers to the incident in Ex 32, not to the incident at Shittim in Nu 25 (contra. marginal ref.). Apparently 3,000 were killed by the Levites (Ex 32:28) and 20,000 died in the plague (Ex 32:35).

1 Corinthians 10:9 (KJV 1900)

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

10:9 try the Lord. Numbers 21 records this story of the people questioning the goodness and plan of the One carrying them through the wilderness, the Protector and Provider, the spiritual Rock, Christ pre-incarnate (see note on v. 4). serpents. See Nu 21:6; cf. 11:30.

1 Corinthians 10:10 (KJV 1900)

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

10:10 destroyer. This incident is recorded in Nu 16:3–41. The same angel had slain the firstborn of the Egyptians (Ex 12:23), the 70,000 men because of David’s census (2Sa 24:15, 16), and the entire Assyrian army that was besieging Jerusalem (2Ch 32:21).

1 Corinthians 10:11 (KJV 1900)

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

10:11 the ends of the ages. The time of Messiah; the last days of redemptive history before the messianic kingdom. See Heb 9:26; 1Jn 2:18.

1 Corinthians 10:12 (KJV 1900)

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

10:12 Cf. Pr 16:18. The Bible is filled with examples of overconfidence (see Est 3–5; Is 37:36–38; Lk 22:33, 34, 54–62; Rev 3:1–3, 17).

1 Corinthians 10:13 (KJV 1900)

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

10:13 temptation.

See notes on Jas 1:13–15; cf. Mt 6:13. common to man. One Gr. word meaning “that which is human.”

James 1:13 The same Gr. word translated “trials” (vv. 2–12) is also translated “tempted” here. James’ point is that every difficult circumstance that enters a believer’s life can either strengthen him if he obeys God and remains confident in His care, or become a solicitation to evil if the believer chooses instead to doubt God and disobey His Word. God cannot be tempted. God by His holy nature has no capacity for evil, or vulnerability to it (Hab 1:13; cf. Lv 19:2; Is 6:3; 1Pe 1:16). He Himself does not tempt anyone. God purposes trials to occur and in them He allows temptation to happen, but He has promised not to allow more than believers can endure and never without a way to escape (1Co 10:13). They choose whether to take the escape God provides or to give in (see note on v. 14; cf. 2Sa 24:1; 1Ch 21:1).

1 Corinthians 10:14–15 (KJV 1900)

14 Wherefore, my dearly beloved, flee from idolatry. 15 I speak as to wise men; judge ye what I say.

1 Corinthians 10:16 (KJV 1900)

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

10:16 cup of blessing. The proper name given to the third cup during the Passover Feast. At the last Passover with the disciples, Jesus used the third cup as the symbol of His blood shed for sin. That cup became the one used to institute the Lord’s Supper. He set the cup apart as a token of salvation blessing before passing it to the 12 (see notes on Lk 22:17, 20). a sharing. This word means “to have in common, to participate and have partnership with.” The same Gr. word is used in 1:9; 2Co 8:4; Php 2:1; 3:10. Commemorating the Lord’s Supper was a regular and cherished practice in the early church, by which believers remembered their Savior’s death and celebrated their common salvation and eternal life which reflected their perfect spiritual oneness. the blood of Christ. A vivid phrase used to represent Christ’s sacrificial death and full atoning work. See note on Ro 5:9. See Ac 20:28; Ro 3:25; Eph 1:7; 2:13; Col 1:20; 1Pe 1:19; 1Jn 1:7; Rev 1:5; 5:9. the bread. This symbolized our Lord’s body as the cup symbolized His blood. Both point to His death as a sacrifice for the salvation of men. 1 Corinthians 10:17 (KJV 1900)

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

10:17 is one bread. This refers to the bread of communion as the symbol of Christ’s body given for all who believe. Since we all partake of that body, we are one. See note on 6:17.

1 Corinthians 10:18 (KJV 1900)

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

10:18 Look at … Israel. In the OT sacrifices, the offering was on behalf of all who ate (see Lv 7:15–18). By such action, the people were identifying with the offering and affirming their devotion to God to whom it was offered. Paul was, by this, implying how any sacrifice made to an idol (see vv. 7, 14) was identifying with and participating with that idol. It is completely inconsistent for believers to participate in any such worship (v. 21).

1 Corinthians 10:19–20 (KJV 1900)

19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

10:19, 20 Idols and the things sacrificed to them have no spiritual nature or power in themselves (cf. 8:4, 8), but they do represent the demonic. If pagan worshipers believe an idol was a god, demons act out the part of the imagined god (cf. 2Th 2:9–11). There is not a true god in the idol, but there is a satanic spiritual force (cf. Dt 32:17; Ps 106:37).

1 Corinthians 10:21–22 (KJV 1900)

21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils. 22 Do we provoke the Lord to jealousy? are we stronger than he?

10:22 jealousy. God tolerates no competition and will not allow idolatry to go unpunished. (Dt 32:21; Jer 25:6, 9; Rev 21:8; cf. 11:30).

1 Corinthians 10:23 (KJV 1900)

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

10:23–30 Paul gives 4 principles for Christian liberty: 1) edification over gratification (v. 23); 1 Corinthians 10:23 (KJV 1900)

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

2) others over self (v. 24)

1 Corinthians 10:24 (KJV 1900)

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

3) liberty over legalism (vv. 25–27);

1 Corinthians 10:25–27 (KJV 1900)

4) condescension over condemnation (vv. 28–30).

1 Corinthians 10:28–30 (KJV 1900)

1 Corinthians 10:23 (KJV 1900)

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

10:23 See note on 6:12. edify. To build up in Christian doctrine (cf. 8:1; 14:3, 4, 26; Ac 20:32; 2Co 12:19; Eph 4:12; 2Ti 3:16, 17).

1 Corinthians 10:24 (KJV 1900)

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

10:24 See notes on Php 2:3.

Philippians 2:2–8 (KJV 1900)

2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

2:3 selfishness. This Gr. word, which is sometimes rendered “strife” because it refers to factionalism, rivalry, and partisanship (see note on Gal 5:20), speaks of the pride that prompts people to push for their own way. empty conceit. Lit. “empty glory.” This word refers to the pursuit of personal glory, which is the motivation for selfish ambition. humility of mind. This translates a Gr. word that Paul and other NT writers apparently coined. It was a term of derision, with the idea of being low, shabby, and humble (cf. 1Co 15:9; 1Ti 1:15). regard one another as more important than yourselves. The basic definition of true humility (cf. Ro 12:10; Gal 5:13; Eph 5:21; 1Pe 5:5).

2:5 Christ is the ultimate example of selfless humility (cf. Mt 11:29; Jn 13:12–17).

1 Corinthians 10:25–26 (KJV 1900)

25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord’s, and the fulness thereof.

10:25, 26 Quoting Ps 24:1, Paul declares that believers, though not participating in idol ceremonies (see notes on vv. 18–20), should not hesitate to buy meat once used in such ceremonies and eat it without guilt (see note on 1Ti 4:4, 5).

1 Corinthians 10:27 (KJV 1900)

27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 10:27 eat anything. So as not to offend the unbeliever. 1 Corinthians 10:28–29 (KJV 1900)

10:28, 29 Even if you are the guest of an unbeliever and don’t want to offend him, it is better to offend the unbeliever and not eat for the sake of the weaker Christian who would be offended to eat, since love to other believers is the strongest witness we have (Jn 13:34, 35).

1 Corinthians 10:29 (KJV 1900)

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

10:29 my freedom judged by another’s conscience. Offending a weaker brother with one’s freedom will cause the offended person to condemn us.

1 Corinthians 10:30 (KJV 1900)

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

10:30 We can’t truly offer thanks to God for some food by which we cause another believer to stumble.

1 Corinthians 10:31 (KJV 1900)

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

10:31 glory. Christian liberty, as well as the most common behavior, is to be conducted to the honor of God. Cf. Eze 36:23.

1 Corinthians 10:32 (KJV 1900)

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

10:32 Those 3 groups cover all humanity. We are to be careful to offend none. 1 Corinthians 10:33 (KJV 1900)

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

10:33 please all men. See notes on 9:19–22.

[1] McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (1 Co 10:1). Nashville: Thomas Nelson.

[2] McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (1 Co 10:23–11:1). Nashville: Thomas Nelson.

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