1 โครินธ์ 10:10 วิจารณ์

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.

Neither murmur ye,.... Against the true apostles of Christ, and faithful ministers of the word; nor against the laws and ordinances of Christ, or providences of God; so some of the members of this church did, or were inclined to do: as some of them also murmured: as against the Lord, so against Moses and Aaron. The people of Israel were very prone unto, and often guilty of this sin; but what the apostle here has respect unto, is either their murmuring upon the report the spies made of the good land, in Num 14:1, or that of Korah and his company against Moses and Aaron, as principal officers, who were for setting all upon a level; and of all the people against them, for the death of these men, Num 16:1, and were destroyed of the destroyer; meaning either some judgment of God upon them, as the earth's opening and swallowing up Korah and all that belonged unto him; and the fire that came down from heaven, and consumed the two hundred and fifty men that offered incense; and the plague which swept away fourteen thousand and seven hundred of those that murmured against Moses and Aaron, on the account of the death of the said persons; and any other judgment by which the carcasses of those fell in the wilderness, that murmured upon the report of the spies; or else since angels were usually employed by God, in inflicting such judgments, by the destroyer may be meant an angel, such an one as smote the firstborn in Egypt, and bears the same name, Heb 11:28 and as smote Israel with a pestilence upon David's numbering the people, and was about to have destroyed Jerusalem, had he not been restrained, Sa2 24:15 and as, smote an hundred fourscore and five thousand in the camp of the Assyrians, in one night, Kg2 19:35. So that though an angel may be intended, it is not necessary, on account of the character given him, to understand an evil angel; it is true indeed, that Satan is by the Jews (a) called "the destroyer"; and Samuel, the same with Satan, is called "the angel of death"; to which the allusion is in Heb 2:14 and evil angels are frequently styled , "destroying angels" (b); as distinct from ministering ones, and to which some think the apostle here refers. (a) T. Bab. Beracot, fol. 16. 2. (b) T. Bab. Kiddushin, fol. 72. 1. Beracot, fol. 51. 1.

"Neither murmur ye, as some of them murmured, and perished by the destroyer." For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.

Those who were destroyed prefigured Judas, who betrayed Christ and was eliminated from the number of the apostles by the judgment of God..

Some of the Corinthians were grumbling that they had only received the lesser spiritual gifts, when they wanted them all.

That is, from a certain striking force (Num. 14:37). By this he hints to them that in the midst of trial they did not have magnanimity, but grumbled and said: when will good fortune come? when will the calamities pass?

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.

Neither murmur ye - How the Israelites murmured because of the manna, which their souls despised as a light bread - something incapable of affording them nourishment, etc., and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God had failed; and how they were destroyed by serpents, and by the destroyer or plague; may be seen at large in the texts referred to in the margin on this and the preceding verses. It appears from what the apostle says here, that the Corinthians were murmuring against God and his apostle for prohibiting them from partaking of the idolatrous feasts, just as the Israelites did in the wilderness in reference to a similar subject. See the history of Phineas, with Zimri and Cosbi, and the rebellion of Corah and his company, etc., etc. Destroyed of the destroyer - The Jews suppose that God employed destroying angels to punish those rebellious Israelites; they were five in number, and one of them they call משחית Meshachith, the destroyer; which appears to be another name for Samael, the angel of death, to whose influence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God.

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).

some of them . . . murmured--upon the death of Korah and his company, who themselves were murmurers (Num 16:41, Num 16:49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Exo 16:8, Exo 16:10). 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 Exo 12:23, and Sa2 24:16.