1 Corinthians 9-10

It is not new for a minister to meet with unkind returns for good-will to a people, and diligent and successful services among them. To the cavils of some, the apostle answers, so as to set forth himself as an example of self-denial, for the good of others. He had a right to marry as well as other apostles, and to claim what was needful for his wife, and his children if he had any, from the churches, without labouring with his own hands to get it. Those who seek to do our souls good, should have food provided for them. But he renounced his right, rather than hinder his success by claiming it. It is the people's duty to maintain their minister. He may wave his right, as Paul did; but those transgress a precept of Christ, who deny or withhold due support.

It is the glory of a minister to deny himself, that he may serve Christ and save souls. But when a minister gives up his right for the sake of the gospel, he does more than his charge and office demands. By preaching the gospel, freely, the apostle showed that he acted from principles of zeal and love, and thus enjoyed much comfort and hope in his soul. And though he looked on the ceremonial law as a yoke taken off by Christ, yet he submitted to it, that he might work upon the Jews, do away their prejudices, prevail with them to hear the gospel, and win them over to Christ. Though he would transgress no laws of Christ, to please any man, yet he would accommodate himself to all men, where he might do it lawfully, to gain some. Doing good was the study and business of his life; and, that he might reach this end, he did not stand on privileges. We must carefully watch against extremes, and against relying on any thing but trust in Christ alone. We must not allow errors or faults, so as to hurt others, or disgrace the gospel.

The apostle compares himself to the racers and combatants in the Isthmian games, well known by the Corinthians. But in the Christian race all may run so as to obtain. There is the greatest encouragement, therefore, to persevere with all our strength, in this course. Those who ran in these games were kept to a spare diet. They used themselves to hardships. They practised the exercises. And those who pursue the interests of their souls, must combat hard with fleshly lusts. The body must not be suffered to rule. The apostle presses this advice on the Corinthians. He sets before himself and them the danger of yielding to fleshly desires, pampering the body, and its lusts and appetites. Holy fear of himself was needed to keep an apostle faithful: how much more is it needful for our preservation! Let us learn from hence humility and caution, and to watch against dangers which surround us while in the body.

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

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

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

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

Am I not an apostle? am I not free?--The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 8:9, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty. have I not seen Jesus--corporeally, not in a mere vision: compare 1Co 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Ac 9:7, 17 the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (Ac 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Ac 1:22). The best manuscripts omit "Christ." ye my work in the Lord--Your conversion is His workmanship (Eph 2:10) through my instrumentality: the "seal of mine apostleship" (1Co 9:2).

Stumbling-block in a Brother's Way (1Co 8:13) BY His Own Example in Not Using His Undoubted Rights as an Apostle, so as to Win Men to Christ.

yet doubtless--yet at least I am such to you. seal of mine apostleship--Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Ro 15:18, 19; 2Co 12:12), and your gifts conferred by me (1Co 1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Joh 3:33; Ro 4:11).

to them that ... examine me--that is, who call in question mine apostleship. is this--namely, that you are the seal of mine apostleship.

Have we not power--Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Co 8:9). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c. eat and drink--without laboring with our hands (1Co 9:11, 13, 14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2Co 12:13-16).

lead about a sister, a wife--that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (1Co 7:26, 32, 35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (1Co 8:9, Margin; 1Co 8:10-13). as other apostles--implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mt 8:14, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. Clement of Alexandria [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare Eusebius [Eccleiastical History, 3.30]. brethren of the Lord--held in especial esteem on account of their relationship to Jesus (Ac 1:14; Ga 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford makes them literally brothers of Jesus by Joseph and Mary. Cephas--probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (1Co 1:12; 3:22).

Barnabas--long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (Ac 18:3; 20:34; 1Th 2:9; 2Th 3:8).

The minister is spiritually a soldier (2Ti 2:3), a vine-dresser (1Co 3:6-8; So 1:6), and a shepherd (1Pe 5:2, 4). of the fruit--The oldest manuscripts omit "of."

as a man--I speak thus not merely according to human judgment, but with the sanction of the divine law also.

ox ... treadeth ... corn--(De 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Mic 4:13). Doth God ... care for oxen?--rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Ps 36:6; Mt 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.

altogether--Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, "mainly" or "especially," instead of altogether. that--"meaning that" [Alford]; literally, "because." should plough--ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration. he that thresheth in hope should be partaker of his hope--The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare 1Co 3:6, 9); "he that thresheth," the minister who tends a church already planted.

we ... we--emphatical in the Greek. We, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").

others--whether true apostles (1Co 9:5) or false ones (2Co 11:20). we rather--considering our greater labors for you (2Co 11:23). suffer all things--without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in 1Co 13:7. lest we ... hinder ... gospel--not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (2Ti 2:4).

minister about holy things--the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices. partakers with the altar--a part of the victims going to the service of the altar, and the rest being shared by the priests (Le 7:6; Nu 18:6, &c.; De 18:1, &c.).

and in the New Testaments (Mt 10:10; Lu 10:7). 15. Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support. I have used none of these things--none of these "powers" or rights which I might have used (1Co 9:4-6, 12). neither--rather, "Yet I have not written." so done unto me--literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Co 9:7, 10, 13). make my glorying void--deprive me of my privilege of preaching the Gospel without remuneration (2Co 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2Co 12:17, 18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Ge 14:22, 23). 16. though I preach ... I have nothing to glory of--that is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare Jer 20:9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching without charge (1Co 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake. 17. Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (Ac 9:15; 22:15; 26:16); not of my own natural will, but by the constraining grace of God; (Ro 9:16; 1Ti 1:13-16), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to do," Lu 17:10, but incur the "woe," 1Co 9:16, if I fail in it). 18. What is my reward?--The answer is in 1Co 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more." of Christ--The oldest manuscripts and versions omit these words. abuse--rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Co 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so. 19. free from all men--that is, from the power of all men. gain the more--that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19, 20); he therefore repeats it frequently (1Co 9:20-22). 20. I became as a Jew--in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Ac 16:3; 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness. to them that are under the law, as under the law--in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law." 21. To them ... without law--that is, without revealed law: the heathen (compare Ro 2:12 with 1Co 9:15). as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Ga 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Ac 17:28). being not without law to God--"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in 1Co 9:20) to Christ"; but uses the milder term, "in ... law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Ga 3:13, 24), but to Him, as the members to the Head (1Co 7:22; Ro 8:1-4; 1Pe 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Ro 7:4-6. To Christ, as man's Head, the Father has properly delegated His authority (Joh 5:22, 27); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (Ga 6:2; compare Ga 5:13). 22. gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians (1Co 8:7) Ro 14:1, "Weak in the faith." Alford thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Ro 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won. by all means ... some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some. 23. partaker thereof--Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel. 24. Know ye not--The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness. in a race--Greek, "in a race course." all ... one--Although we knew that one alone could be saved, still it Would be well worth our while to run [Bengel]. Even in the Christian race not "all" who enter on the race win (1Co 10:1-5). So run, that ye may obtain--said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (2Ti 2:5; compare 1Ti 4:7, 8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; 24:13; Re 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize. 25. striveth--in wrestling: a still more severe contest than the foot race. is temperate--So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18, 19). corruptible--soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium. incorruptible--(1Pe 1:4; 5:4; Re 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland. 26. I--Paul returns to his main subject, his own self-denial, and his motive in it. run, not as uncertainly--not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (Heb 12:1, 2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [Bengel]. not as one that beateth the air--instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1Co 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh. 27. keep under--literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Ro 8:13; also 1Pe 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work. my body--the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [Estius] (Ga 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master. bring it into subjection--or bondage, as a slave or servant led away captive; so the Greek. preached--literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games. a castaway--failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jer 6:30; 2Co 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.

Even so--The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6]. preach ... gospel--plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co 9:13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to

Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it. ignorant--with all your boasted "knowledge." our fathers--The Jewish Church stands in the relation of parent to the Christian Church. all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Ps 105:37) [Bengel]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (1Co 10:1-4). Five times, correspondingly, they sinned (1Co 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (1Co 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Co 9:24), "They which run in a race, run all, but one receiveth the prize." under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence (Ex 13:21, 22; Ps 105:39; compare Isa 4:5). passed through the sea--by God's miraculous interposition for them (Ex 14:29).

History of Israel: Such Fellowship Incompatible with Fellowship in the Lord's Supper. Even Lawful Things Are to Be Forborne, so as Not to Hurt Weak Brethren.

And--"And so" [Bengel]. baptized unto Moses--the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh 1:17; Heb 3:5, 6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (Ex 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (Joh 3:5; Ac 10:44-47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.

same spiritual meat--As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Co 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [Grotius and Alford] Ga 4:29, "born after the Spirit," that is, supernaturally. Ps 78:24, "corn of heaven" (Ps 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Joh 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare Heb 4:2).

drink--(Ex 17:6). In Nu 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called. spiritual Rock that followed them--rather, "accompanied them." Not the literal rock (or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on Nu 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare De 9:21). But Christ, the "Spiritual Rock" (Ps 78:20, 35; De 32:4, 15, 18, 30, 31, 37; Isa 28:16; 1Pe 2:6), accompanied them (Ex 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (Ex 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Ex 15:24, 25; 17:6; Nu 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13, 14; see on 1Co 10:3).

But--though they had so many tokens of God's presence. many of them--rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation. not--in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c. God--whose judgment alone is valid. for--the event showed, they had not pleased God. overthrown--literally, "strewn in heaps." in the wilderness--far from the land of promise.

were--Greek, "came to pass as." our examples--samples to us of what will befall us, if we also with all our privileges walk carelessly. lust--the fountain of all the four other offenses enumerated, and therefore put first (Jas 1:14, 15; compare Ps 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (Nu 11:4, 33, 34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.

idolaters--A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (1Co 8:10, 11; 10:14, 20, 21; Ex 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at 1Co 10:16. some--The multitude follow the lead of some bad men. play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Ac 7:41).

fornication--literally, Fornication was generally, as in this case (Nu 25:1-18), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians (1Co 5:1, 9; 6:9, 15, 18; 1Co 8:10). Balaam tempted Israel to both sins with Midian (Re 2:14). Compare 1Co 8:7, 9, "stumbling-block," "eat ... thing offered unto ... idol." three and twenty thousand--in Nu 25:9 "twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of the subject matter and thought, than against verbal inspiration. The solution is: Moses in Numbers includes all who died "in the plague"; Paul, all who died "in one day"; one thousand more may have fallen the next day [Kitto, Biblical Cyclopædia]. Or, the real number may have been between twenty-three thousand and twenty-four thousand, say twenty-three thousand five hundred, or twenty-three thousand six hundred; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numbers near the exact one, and the other writer the other [Bengel]. Whichever be the true way of reconciling the seeming discrepant statements, at least the ways given above prove they are not really irreconcilable.

tempt Christ--So the oldest versions, Irenæus (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (1Co 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Nu 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1Co 10:9, "God," to harmonize it with Nu 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (Ex 17:2, 7. Compare Ro 14:11, with Isa 45:22, 23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (Ex 23:20, 21; 32:34; Isa 63:9). Though they drank of "that Rock ... Christ" (1Co 10:4), they yet complained for want of water (Ex 17:2, 7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare Joh 8:56; Heb 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Ps 95:8, 9; Nu 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.

some of them ... murmured--upon the death of Korah and his company, who themselves were murmurers (Nu 16:41, 49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Ex 16:8, 10). Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ. destroyed--fourteen thousand seven hundred perished. the destroyer--THE same destroying angel sent by God as in Ex 12:23, and 2Sa 24:16.

Now ... these things ... ensamples--resuming the thread of 1Co 10:6. The oldest manuscripts read, "by way of example." the ends of the world--literally, "of the ages"; the New Testament dispensation in its successive phases (plural, "ends") being the winding up of all former "ages." No new dispensation shall appear till Christ comes as Avenger and Judge; till then the "ends," being many, include various successive periods (compare Heb 9:26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, Paul implies, to the Corinthians, which they incur if they fall short of their privileges.

thinketh he standeth--stands and thinks that he stands [Bengel]; that is, stands "by faith ... well pleasing" to God; in contrast to 1Co 10:5, "with many of them God was not well pleased" (Ro 11:20). fall--from his place in the Church of God (compare 1Co 10:8, "fell"). Both temporally and spiritually (Ro 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.

Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [Wahl]. faithful--(Ps 125:3; Isa 27:3, 8; Re 3:10). "God is faithful" to the covenant which He made with you in calling you (1Th 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (1Co 10:9; Mt 4:7). way to escape--(Jer 29:11; 2Pe 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jas 1:2-4, 12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people. to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (2Co 12:7-9).

Resuming the argument, 1Co 10:7; 1Co 8:9, 10. flee--Do not tamper with it by doubtful acts, such as eating idol meats on the plea of Christian liberty. The only safety is in wholly shunning whatever borders on idolatry (2Co 6:16, 17). The Holy Spirit herein also presciently warned the Church against the idolatry, subsequently transferred from the idol feast to the Lord's Supper itself, in the figment of transubstantiation.

Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Ac 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so. To wise men--refers with a mixture of irony to the Corinthian boast of "wisdom" (1Co 4:10; 2Co 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."

The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mt 26:27; Lu 22:17, 20). we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare 1Co 10:18, "They who eat ... are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Eph 5:30, 32), and of the benefits of His sacrifice on the cross (compare 1Co 10:18). In contrast to this is to have "fellowship with devils" (1Co 10:20). Alford explains, "The cup ... is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup ... is the blood," or "the bread ... is the body," but "is the communion [joint-participation] of the blood ... body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Le 17:11, 12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1Co 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.

one bread--rather, "loaf." One loaf alone seems to have been used in each celebration. and one body--Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another). we ... all--Greek, "the whole of us."

Israel after the flesh--the literal, as distinguished from the spiritual, Israel (Ro 2:29; 4:1; 9:3; Ga 4:29). partakers of the altar--and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.

What say I then?--The inference might be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating idol-meats they had fellowship with the god. This verse guards against such an inference: "What would I say then? that a thing sacrificed to an idol is any real thing (in the sense that the heathen regard it), or that an idol is any real thing?" (The oldest manuscripts read the words in this order. Supply "Nay") "But [I say] that the things which the Gentiles sacrifice, they sacrifice to devils (demons)." Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are or are not conscious of it (De 32:17; Le 17:7; 2Ch 11:15; Ps 106:37; Re 9:20). "Devil" is in the Greek restricted to Satan; "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (compare the English word "panic," from Pan, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now); just as fear is the spirit of Satan and his demons (Jas 2:19).

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

Ye cannot drink the cup of the Lord--really and spiritually; though ye may outwardly (1Ki 18:21). cup of devils--in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol. the Lord's table--The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (compare Mal 1:7, "altar ... table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices (Isa 65:11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jews' sacrifice was but a shadow of the substance which was to come. Our one sacrifice of Christ is the only substantial reality; therefore, while the partaker of the Jew's sacrificial feast partook rather "of the altar" (1Co 10:18) than of God manifested fully, and the heathen idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity.

Do we provoke the Lord to jealousy?--by dividing our fellowship between Him and idols (Eze 20:39). Is it our wish to provoke Him to assert His power? De 32:21 is before the apostle's mind [Alford], (Ex 20:5). are we stronger?--that we can risk a contest with Him.

All things are lawful for me, &c.--Recurring to the Corinthian plea (1Co 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me." edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Ac 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (1Co 6:12). Their use or non-use is to be regulated by regard to edification.

(1Co 10:33; 1Co 13:5; Ro 15:1, 2).

shambles--butchers' stalls; the flesh market. asking no question--whether it has been offered to an idol or not. for conscience' sake--If on asking you should hear it had been offered to idols, a scruple would arise in your conscience which was needless, and never would have arisen had you asked no questions.

The ground on which such eating without questioning is justified is, the earth and all its contents ("the fulness thereof," Ps 20:1; 50:12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to be eaten (Ro 14:14, 20; 1Ti 4:4, 5; compare Ac 10:15).

ye be disposed to go--tacitly implying, they would be as well not to go, but yet not forbidding them to go (1Co 10:9) [Grotius]. The feast is not an idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol. for conscience' sake--(See on 1Co 10:25).

if any man--a weak Christian at table, wishing to warn his brother. offered in sacrifice unto idols--The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided. for conscience' sake--not to cause a stumbling-block to the conscience of thy weak brother (1Co 8:10-12). for the earth is the Lord's, &c.--not in the oldest manuscripts.

Conscience ... of the other--the weak brother introduced in 1Co 10:28. for why is my liberty judged off another man's conscience?--Paul passes to the first person, to teach his converts by putting himself as it were in their position. The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern. If a guest know the meat to be idol meat while I know it not, I have "liberty" to eat without being condemned by his "conscience" [Grotius]. Thus the "for," &c., is an argument for 1Co 10:27, "Eat, asking no questions." Or, Why should I give occasion by the rash use of my liberty that another should condemn it [Estius], or that my liberty should cause the destruction of my weak brother?" [Menochius]. Or, the words are those of the Corinthian objector (perhaps used in their letter, and so quoted by Paul), "Why is my liberty judged by another's conscience?" Why should not I be judged only by my own, and have liberty to do whatever it sanctions? Paul replies in 1Co 10:31, Your doing so ought always to be limited by regard to what most tends "to the glory of God" [Vatablus, Conybeare and Howson]. The first explanation is simplest; the "for," &c., in it refers to "not thine own" (that is, "not my own," in Paul's change to the first person); I am to abstain only in the case of liability to offend another's conscience; in cases where my own has no scruple, I am not bound, in God's judgment, by any other conscience than my own.

For--The oldest manuscripts omit "For." by grace--rather, "thankfully" [Alford]. I ... be partaker--I partake of the food set before me. evil spoken of--by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes. give thanks--which consecrates all the Christian's acts (Ro 14:6; 1Ti 4:3, 4).

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

Give none offence--in things indifferent (1Co 8:13; Ro 14:13; 2Co 6:3); for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offense may be the result (1Co 1:23). Giving offense is unnecessary, if our own spirit cause it; necessary, if it be caused by the truth.

I please--I try to please (1Co 9:19, 22; Ro 15:2). not seeking mine own--(1Co 10:24). many--rather as Greek, "THE many."