1 Corinthians 10:32 Komentář

In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians (Co1 10:1-14). II. He resumes his former argument (Co1 8:1-13), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God (Co1 10:15-22). III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God (Co1 10:23 to the end).

INTRODUCTION TO 1 CORINTHIANS 10 In this chapter the apostle cautions the Corinthians against security on account of their gifts, knowledge, and profession, since men of great characters, and enjoying high privileges, have fallen into sin, and have been severely punished; and he particularly cautions against idolatry, and all appearances of it, on which account he again introduces the case of eating things offered to idols, and dissuades from it, when it tended to idolatry, and had the appearance of it; though in some cases he allows of eating them, but directs that all should be done to the glory of God, and without offence to any, as they had him for an example. And now, whereas in the latter part of the preceding chapter he had signified his jealousy of himself, lest he should be a castaway, he pursues the thought, and improves it to the use of the Corinthians, that they, on account of their high attainments, should not think themselves secure of all danger; and for this purpose sets before them the instances and examples of the Jewish fathers, of which he would not have them ignorant, who were persons that enjoyed great privileges, and were partakers of things which bore some resemblance to Gospel ordinances; as their passing under the cloud through the sea was a figure of baptism, and their eating manna, and drinking water out of the rock, which was a type of Christ, had some likeness to the ordinance of the Lord's supper, of eating his flesh, and drinking his blood, which are meat and drink indeed in a spiritual sense, Co1 10:1 and yet all these persons that enjoyed these privileges were not acceptable to God; nor did they enter into the land of Canaan, but fell in the wilderness, Co1 10:5 in which they were examples to men under the Gospel dispensation, that they may shun the evils which were the cause of their fall and overthrow, Co1 10:6 particularly idolatry, of which their making and worshipping the golden calf is an instance, Co1 10:7 also fornication, on account of which three and twenty thousand fell in one day, Co1 10:8 likewise tempting Christ, which brought upon them destruction by the fiery serpents, Co1 10:9 moreover, murmuring against God, and his servants, for which reason the destroyer was sent among them, and destroyed them, Co1 10:10. All which happened, and are recorded for the use, instruction, and admonition of professors of religion in these last times, Co1 10:11 from all which the apostle infers, by way of caution to the saints, that they should not be secure of standing, but take heed lest they fall, since so many and such great persons had before fallen, Co1 10:12. But for their comfort, under afflictions, he observes, that as they were common to men, so the faithfulness of God was concerned to support them under them, and deliver them out of them, that they might not utterly fail of the grace of God, and perish by them, Co1 10:13. And in order to their standing, he particularly dehorts them from idolatry, Co1 10:14 and every appearance of it, as eating things offered to idols, in an idol's temple, which is what he has chiefly in view, as appears by the following verses: and whereas they were men of wisdom and judgment whom he addressed, he was the more encouraged to use the following arguments with them, the force of which they would understand, Co1 10:15. And his first argument is taken from the Lord's supper, and the communion of his body and blood, which believers have with him in eating the bread, and drinking the wine; suggesting, that in like manner such who eat things offered to idols, as such, had communion with them, and so were guilty of idolatry, and therefore should be abstained from, Co1 10:16. His next argument is taken from the union and communion which saints have one with another at the Lord's table, whereby they appear to be one body and one bread; and so such that associate themselves with idolaters in their temples, and eat with them things offered to idols, are one with them in a like sense, and chargeable with idolatry, Co1 10:17. To which is added a third, taken from the priests of the Israelitish nation, who eating of the sacrifices, were partakers of the altar, worshipped the God of Israel, and had communion with him; and so in like manner eating of the sacrifices offered to idols, and especially in one of their temples, might be very well interpreted a partaking of their altars, a worshipping of them, and so idolatry, Co1 10:18 not that he thought that an idol was to be considered as a deity, or that things offered to it were upon an equal foot with the Lord's supper, or Jewish sacrifices, Co1 10:19 but as there was a communion in the one, so in the other; for as for the sacrifices of the Gentiles, they were offered to devils, and not to God; and which he mentions to deter them from having the most distant regard to such sacrifices, Co1 10:20 it being the most inconsistent, as well as shocking thing in the world, to partake of both cups and tables, those of the Lord, and those of devils, Co1 10:21 wherefore the apostle dissuades from such idolatrous practice, from the pernicious and dangerous consequences of them, stirring up the Lord to jealousy, fighting against him, and being destroyed of him, Co1 10:22. But inasmuch as things offered to idols were in themselves indifferent, the apostle directs to a proper use of them; and observes, that though they might be lawfully eaten, yet the expediency of time and place, and the edification of others, ought to be considered, Co1 10:23 for we are not to seek our own pleasure, but the welfare of others, Co1 10:24. If indeed such meat is sold in the butchers' meat markets in common with others, it may be bought and eat, when no questions are asked about it, what it is, Co1 10:25 and that for this reason, because the earth, and all that is in it, are the Lord's, and his people have a right to all through him, and therefore may make use of every creature in it, Co1 10:26. So if an idolater invites a believer to dine with him, and he accepts the invitation, he may very lawfully eat whatever is before him, even though it be meat offered to idols, provided he asks no questions about it, Co1 10:27. But should anyone present point at certain meat, and say that was offered to idols, then it was advisable not to eat of it; partly for the sake of the unbeliever that pointed at it, who would be hardened in his idolatry by it; and partly for the sake of the conscience of a weak believer present, who might be offended at it; and the reason given to enforce such a conduct is, because there is plenty of other food without it, Co1 10:28. And then the apostle explains whose conscience he meant; not the conscience of him that is invited, but either of the unbeliever, or the weak brother; and suggests a reason why he should not make use of his liberty in their presence, and under such circumstances, lest it should be censured and condemned, Co1 10:29 or he be reproached for what he had, through good will, and had reason to be thankful for, Co1 10:30 wherefore, upon the whole, the apostle advises in this affair, and in all others, to have the glory of God in view in the first place, Co1 10:31 and next to that to be careful not to offend any sort of persons whatever, Co1 10:32 and proposes himself as an example in these things to be followed; who sought not his own advantage, but the pleasure and profit of others, and to promote, as much as in him lay, their salvation, and not hinder it, Co1 10:33.

Even as I please all men in all things,.... The apostle sets himself as an example, though he was far from being a man pleaser, in the bad sense of that phrase; nor must these all things, in which he is said to please all men, be taken in the largest sense; but are to be understood of things indifferent, which might be done or avoided, without breaking the law of or contradicting the Gospel of Christ, or any of its rules and ordinances, to all which the apostle was inviolably attached; nor did he in these things seek to please men, but in all to act the part of a faithful servant of Christ, and steward of the mysteries of grace; see Co1 9:19. Moreover, it is not to bc thought that in fact he pleased all men; it is certain he did not; but he studied to please them; he did all that in him lay; he took the most proper methods to do it, though they were sometimes ineffectual. Not seeking my own profit; worldly profit and advantage, riches, wealth, the emoluments of life, ease, rest, and pleasure; and chiefly he means the use of liberty in things indifferent; he was willing to forego all for the good of others: but the profit of many, that they may be saved; he neglected his own private advantage, and the gratifying of himself in anything which was otherwise lawful, when he saw that would be an offence to others, be an hinderance of the Gospel, and deter any from embracing the Christian doctrine; that so he might be the, means of promoting the spiritual profit and edification of many souls, that they might be saved in the Lord with an everlasting salvation; He does not say all, but many, knowing that all will not be saved, only the elect of God; and whereas he knew not who these were, nor where they lay, he behaved in this manner to all men, that he might be the instrument of the spiritual good and salvation of the chosen ones among them, by preaching the Gospel to them without offence. Next: 1 Corinthians Chapter 11

For the hearts of men are firmly set on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved." [1 Corinthians 10:32-33]

But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means." No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.

Do all things decently and according to order for the purpose of edification. The person, the time, the need and the place all should be properly chosen and determined upon. By consideration of all these details every shadow of evil suspicion will be avoided.

Do not be a stumbling block in any way to those you meet. Be cheerful, a lover of the brethren, gentle, humble. Do not demean the aim of hospitality by seeking extravagant foods. Be content with what is at hand.

"Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:" i.e., give no handle to anyone: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite. Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are "light," and "leaven," and "luminaries," and "salt," we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our Soul hath come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same. Seest thou how many reasons he hath assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

Offense is given to the Jews when they see that a Christian, who claims the inheritance of the law and the prophets, is not afraid of idols, which they detest. Offense is given to the Greeks, that is, to the Gentiles, if their sin of idolatry is not only not contested but actually encouraged by people in the church who fail to reject things sacrificed to idols.

That is, do not give anyone any occasion for reproach. And this will be the case when we do not cause offense to either Jew or Greek, and still less to the brethren, for they are the "church of God." Take note. He stated the most important thing at the end: Christians ought to attract others to the faith as well, rather than persecuting even the brethren; and by them he means all those who were scandalized by their eating of food offered to idols.

Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, Co1 10:1, Co1 10:2. The manna with which they were fed, Co1 10:3. And rock out of which they drank, Co1 10:4. The punishments inflicted on them for their disobedience are warnings to us, Co1 10:5. We should not lust as they did, Co1 10:6. Nor commit idolatry, Co1 10:7. Nor fornication as they did; in consequence of which twenty-three thousand of them were destroyed, Co1 10:8. Nor tempt Christ as they did, Co1 10:9. Nor murmur, Co1 10:10. All these transgressions and their punishments are recorded as warnings to us, that we may not fall away from the grace of God, Co1 10:11, Co1 10:12. God never suffers any to be tempted above their strength, Co1 10:13. Idolatry must be detested, Co1 10:14. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, Co1 10:15-22. There are some things which may be legally done which are not expedient; and we should endeavor so to act as to edify each other, Co1 10:23, Co1 10:24. The question concerning eating things offered to idols considered, and finally settled, Co1 10:25-30. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual matters rather than our own gratification, Co1 10:31-33.

Give none offense, etc. - Scrupulously avoid giving any cause of offense either to the unconverted Jews or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the Church of God, made up of converts from the above parties.

DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33) Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it. ignorant--with all your boasted "knowledge." our fathers--The Jewish Church stands in the relation of parent to the Christian Church. all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Psa 105:37) [BENGEL]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (Co1 10:1-4). Five times, correspondingly, they sinned (Co1 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (Co1 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 (Co1 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 (Exo 13:21-22; Psa 105:39; compare Isa 4:5). passed through the sea--by God's miraculous interposition for them (Exo 14:29).

Give none offence--in things indifferent (Co1 8:13; Rom 14:13; Co2 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 (Co1 1:23). Giving offense is unnecessary, if our own spirit cause it; necessary, if it be caused by the truth.