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10
Learn from Israel
1 Now I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all passed through the sea 2 —all were baptized into Moses by the cloud and by the sea— 3 and all ate the same spiritual food 4 and drank the same spiritual drink; because they kept drinking from a spiritual rock that accompanied them, and that Rock was the Christ.* I would say that wherever Jehovah appears in the Old Testament it is Jehovah the Son, who became the Christ at His incarnation. But in what sense did they keep “drinking from a spiritual rock that accompanied them”? The physical rock did not move around, presumably, but the “spiritual rock” did. 5 For all that, God was not pleased with most of them—their carcasses were scattered around the desert!† The apostle is not concerned to spare our sensibilities; quite the contrary. He is issuing a very strong warning. God's blessing does not necessarily indicate His approval.
Examples
6 Now these things became examples for us, to the intent that we should not lust after evil things as they also lusted. 7 And do not become idolaters, just like some of them; as it is written: “The people sat down to eat and drink, and got up to amuse themselves.”‡ See Exodus 32:6. 8 And let us not fornicate, just as some of them did—and in one day twenty-three thousand died!§ See Numbers 25:1-9. Another thousand died after the first day, giving a total of twenty-four thousand deaths. 9 Neither let us test the Christ, just as also some of them did—and were destroyed by the snakes!* See Numbers 21:6-9. 10 And do not grumble, just as also some of them did—and were executed by the destroyer!† See Numbers 14:37 and 16:49. Just because God is no longer striking us down like that, people think they are getting away with doing the same things. They are in for an unpleasant surprise. If the examples were written “for our admonition”, it is because they are still relevant to us.
11 Now all these things happened to them as examples and were written for our admonition, upon whom the ends‡ One would expect the singular here, but the Text is plainly plural. Well, I suppose each of the ages (plural) would have a distinct end, and the effect could be cumulative. of the ages have come. 12 So then, let him who thinks he stands be careful that he does not fall! 13 No testing§ The Greek word here can mean either ‘test’ or ‘tempt’ (test with a moral nuance), depending on the context. James 1:13 states plainly that God does not tempt us, and since in this context God is clearly involved, the correct choice is ‘test’. has overtaken you except what is common to man, and God is competent,* The best line of transmission (albeit representing only a third of the manuscripts) has ‘competent’ rather than ‘faithful’; that fits very well with the idea of testing, especially if it is God who is doing it. who will not allow you to be tested beyond what you can stand, but with the testing will also provide the way out, that you may be able to endure it.† This is an important declaration, although I suppose we have all had moments when we wondered if we would continue to ‘stand’. The Text affirms that there will always be a way out—not always easy to ‘see’.
Eschew idolatry!
14 Therefore, my beloved, flee from idolatry! 15 I speak as to wise men; judge for yourselves what I say.‡ This is cataphoric; they are to judge what follows. 16 The cup of blessing that we bless,§ Those officiating bless the ‘cup’, which then blesses those who partake. Yes, to partake worthily brings blessing. is it not a sharing of the blood of Christ?* Although one finds it difficult to agree with the Roman doctrine of transubstantiation, that the words of the one officiating transform the wine into literal blood, Paul evidently takes a very serious view of the ‘Lord's Table’. It is not a mere symbolism. The bread that we break, is it not a sharing of the body of Christ?† “The body of Christ” here refers to His physical body on the cross, just as “the blood of Christ” refers to His blood shed on the cross. 17 Since the loaf is one, we, the many, are one body, because we all partake of that single loaf.‡ Evidently they did not cut/break the bread up into little pieces beforehand—there was a whole loaf on the table. 18 Consider the physical Israel: are not those who eat the sacrifices partakers of the altar?
Idol = demon
19 So what am I getting at? That an idol is anything, or what is offered to idols is anything? 20 Rather, that the things pagans sacrifice they sacrifice to demons and not to God. I do not want you to become participants with the demons.§ Obviously demons exist. The visible idols represent invisible demons. When you worship an idol you subordinate yourself to its demon. There are ‘idols’ that are not physical images. 21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons. 22 Are we going to provoke the Lord's jealousy? Are we stronger than He?
About conscience
23 All things are ‘permissible’ for me,* Perhaps 3% of the Greek manuscripts omit “for me” (both times in this verse), to be followed by NIV, NASB, LB, TEV, etc. The difference in meaning is significant. but not all things are expedient. All things are ‘permissible’ for me, but not all things edify. 24 Let no one seek his own, but each one the other's well-being. 25 Eat whatever is being sold in the meat market, asking no question for the sake of conscience; 26 since “the earth is the Lord's, and all its fullness.”† See Psalm 24:1. 27 If some unbeliever invites you and you decide to go, eat whatever is set before you, asking no questions for the sake of conscience. 28 But if anyone says, “This was offered to idols,” do not eat it for the sake of the speaker and of the conscience; since “the earth is the Lord's, and all its fullness.”‡ At first blush this repetition of the quote seems out of place. I suppose Paul's point to be that the stated truth cuts both ways: it allows me to eat or to refrain. Indeed, some 8% of the Greek manuscripts omit the repetition, to be followed by NIV, NASB, LB, TEV, etc. 29 ‘Conscience’ I say, not your own but that of the other.
Do all to the glory of God
Now just why should my freedom be judged by another's conscience? 30 If I partake with thanks, why be slandered over something I give thanks for?§ Paul wants to avoid being slandered, even if it is for doing something good and legitimate. 31 Therefore, whether you eat or you drink, or whatever you do, do all to the glory of God.* Here is a basic principle that furnishes us with the key for deciding about doubtful things, and things produced by modern technology that are not mentioned in the Bible. If I want to go watch a movie, I should ask myself, “Why do I want to do this? Is it for the glory of God?” If I want to buy a new, super-duper cell phone, I should ask the same questions. If we really want to please God, we will give an honest answer and act accordingly. 32 Give no offense, either to Jews or to Greeks or to the Church of God† This text makes clear that during the Church Age there are three categories of people: Jews, non-Jews and the Church (made up of both Jews and non-Jews who are in Christ). Before Pentecost there were two categories: Jews and non-Jews. There are those who think that after Pentecost there were still just two: Church and non-Church, wherein the Church replaced Israel. But it is not so; Israel still exists as a separate entity in God's plan. Chapters nine, ten and eleven of Romans go into some detail on this point. 33 —even as I try to please everyone in every way, not seeking my own profit but that of the many, that they may be saved.

- 1 Corinthians
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*10:4 I would say that wherever Jehovah appears in the Old Testament it is Jehovah the Son, who became the Christ at His incarnation. But in what sense did they keep “drinking from a spiritual rock that accompanied them”? The physical rock did not move around, presumably, but the “spiritual rock” did.

†10:5 The apostle is not concerned to spare our sensibilities; quite the contrary. He is issuing a very strong warning. God's blessing does not necessarily indicate His approval.

‡10:7 See Exodus 32:6.

§10:8 See Numbers 25:1-9. Another thousand died after the first day, giving a total of twenty-four thousand deaths.

*10:9 See Numbers 21:6-9.

†10:10 See Numbers 14:37 and 16:49. Just because God is no longer striking us down like that, people think they are getting away with doing the same things. They are in for an unpleasant surprise. If the examples were written “for our admonition”, it is because they are still relevant to us.

‡10:11 One would expect the singular here, but the Text is plainly plural. Well, I suppose each of the ages (plural) would have a distinct end, and the effect could be cumulative.

§10:13 The Greek word here can mean either ‘test’ or ‘tempt’ (test with a moral nuance), depending on the context. James 1:13 states plainly that God does not tempt us, and since in this context God is clearly involved, the correct choice is ‘test’.

*10:13 The best line of transmission (albeit representing only a third of the manuscripts) has ‘competent’ rather than ‘faithful’; that fits very well with the idea of testing, especially if it is God who is doing it.

†10:13 This is an important declaration, although I suppose we have all had moments when we wondered if we would continue to ‘stand’. The Text affirms that there will always be a way out—not always easy to ‘see’.

‡10:15 This is cataphoric; they are to judge what follows.

§10:16 Those officiating bless the ‘cup’, which then blesses those who partake. Yes, to partake worthily brings blessing.

*10:16 Although one finds it difficult to agree with the Roman doctrine of transubstantiation, that the words of the one officiating transform the wine into literal blood, Paul evidently takes a very serious view of the ‘Lord's Table’. It is not a mere symbolism.

†10:16 “The body of Christ” here refers to His physical body on the cross, just as “the blood of Christ” refers to His blood shed on the cross.

‡10:17 Evidently they did not cut/break the bread up into little pieces beforehand—there was a whole loaf on the table.

§10:20 Obviously demons exist. The visible idols represent invisible demons. When you worship an idol you subordinate yourself to its demon. There are ‘idols’ that are not physical images.

*10:23 Perhaps 3% of the Greek manuscripts omit “for me” (both times in this verse), to be followed by NIV, NASB, LB, TEV, etc. The difference in meaning is significant.

†10:26 See Psalm 24:1.

‡10:28 At first blush this repetition of the quote seems out of place. I suppose Paul's point to be that the stated truth cuts both ways: it allows me to eat or to refrain. Indeed, some 8% of the Greek manuscripts omit the repetition, to be followed by NIV, NASB, LB, TEV, etc.

§10:30 Paul wants to avoid being slandered, even if it is for doing something good and legitimate.

*10:31 Here is a basic principle that furnishes us with the key for deciding about doubtful things, and things produced by modern technology that are not mentioned in the Bible. If I want to go watch a movie, I should ask myself, “Why do I want to do this? Is it for the glory of God?” If I want to buy a new, super-duper cell phone, I should ask the same questions. If we really want to please God, we will give an honest answer and act accordingly.

†10:32 This text makes clear that during the Church Age there are three categories of people: Jews, non-Jews and the Church (made up of both Jews and non-Jews who are in Christ). Before Pentecost there were two categories: Jews and non-Jews. There are those who think that after Pentecost there were still just two: Church and non-Church, wherein the Church replaced Israel. But it is not so; Israel still exists as a separate entity in God's plan. Chapters nine, ten and eleven of Romans go into some detail on this point.

© 2016 Wilbur N. Pickering, ThM, PhD