Down to Earth But Heavenly Minded

What does 1st Corinthians Chapter 10 mean?

Did the Christians in Corinth believe that God would not respond if they dabbled in idol worship? Paul’s warnings in this chapter suggest some of them might have believed that. These comments continue his teaching from the prior chapter, where he pointed out his own practice of setting aside his “rights” in favor of what was best for others. When it comes to associating with idols, there are no “safe” ways. While the specific topic is idolatry in ancient Corinth, the principles given here are important for all believers as we navigate our Christian liberty.

Paul begins by making a connection between the Corinthians and the generation of Israelites that escaped from Egypt in the Exodus. That same generation died in the wilderness over the next 40 years. The rescued Israelites received significant blessings from the Lord. He led them by a pillar of cloud, and through the parted waters of the Red Sea. In a sense, they were “baptized” into Moses as their head and given spiritual food—manna—and supernaturally-provided water, both symbolic of Christ. Despite all of that, they were unfaithful to God. Paul writes that God was not pleased with most of them and killed many of them (1 Corinthians 10:1–6).

What did they do to earn that level of condemnation? Primarily, they betrayed their relationship with God by worshiping false idols. They indulged in other sins as well. Paul summarizes these corporate sins and God’s extensive judgment of His people in His wrath (1 Corinthians 10:7–10).

These examples should cause the Corinthians to pay attention. Failing to do so would risk them falling, as well, at the hand of God on account of idolatry. Like the Israelites who came out of Egypt, the Corinthians were also raised in a culture that normalized the worship of false gods. Idolatry was an everyday experience in their upbringing. As Christians, they knew to stop worshiping idols. And yet, they may not have recognized how closely their daily practices brought them to participating in it again. Thankfully, God never allows people to face temptation they cannot possibly overcome. There is always a means to avoid sin by some form of “escape” (1 Corinthians 10:11–13).

With that in mind, Paul tells them to run away from idolatry. In more literal terms, they ought to separate themselves completely from anything even close to idol worship. This echoes the reaction of Joseph who literally bolted from a woman attempting to seduce him (Genesis 39:7–12). It’s not that the man-made idols themselves have any power, Paul continues, but demons lurking behind them do. Participating in communion by taking the bread and cup of Christ connects Christians to Him. In the same way, partaking in the altar of idols causes people to participate with demons. Why provoke the Lord to jealousy (1 Corinthians 10:14–22)?

Paul specifically addresses the issue of whether a Christian should eat food that has been offered to an idol. In the context of that era, this might have even included food served in an idol temple itself as part of a civic meeting or family gathering. To completely separate from such things would be difficult. The position of the Corinthians seems to be that, if idols are nothing, then what’s the harm in being seen around them?

Paul’s final words on the matter boil down to Christians avoiding any food they know to have been offered to an idol. This is for the sake of the consciences of those watching, both believers and the unsaved. Paul urges the Corinthian Christians to set aside their freedom to eat this food, even though it is not really “anything.” The main purpose of this, established in chapter 8, is to avoid giving any appearance that they approve of the worship of idols. On the other hand, Paul says clearly that they are free to eat any meat if they do not know whether it has been offered to an idol or not. They don’t need to be paranoid. The meat itself is just meat and, in fact, God’s good creation and a gift from Him for which they can be thankful (1 Corinthians 10:23–30).

In the end, every choice a Christian makes should hinge on whether the activity will bring glory to God. And, it’s necessary to consider whether it will build others up. Paul urges his readers to follow his practice of restricting his own rights and freedoms in order to avoid putting any stumbling block between unbelievers and faith in Christ (1 Corinthians 10:31–33).

Chapter Context
The previous chapter concluded with Paul’s commitment to continue to control himself. He exercises discipline so he does not become ineffective in his ministry. He begins chapter 10 by reminding the Corinthians of how the Israelites brought consequences on themselves in the wilderness. Among their many sins was worshiping idols, and God killed many of them for it. The Corinthians must flee idol worship and any appearance of supporting the demonic practice. They are free to eat meat if they don’t know that it is idol food. However, they should be ready to set aside their own freedoms and rights whenever doing so will glorify God and win others to Christ.

Verse by Verse

Verse 1. For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea,

The previous chapter concluded with Paul’s statement about treating his spiritual discipline much as an athlete does his physical training. He continues to keep himself under control to avoid the possibility he would be disqualified. He did not mean by this that he feared he would lose his salvation, but that he could wander into sin and be removed from spiritual success in this life.

Paul turns now to a warning to the Christians in Corinth. The God who disciplined the Israelites in the wilderness for sin is also their God. Paul will warn them of the possibility of being disciplined by God, especially for the sins of worshiping idols and participating in sexual immorality.

Paul begins by pointing to the great blessings the Israelites had received after the exodus from Egypt. All of them passed under the cloud. That is, they travelled through the wilderness under the direction and guidance of the Lord in the form of pillars of cloud and fire that went before them to lead the way. In addition, they all passed through the Red Sea on dry land, making possible their escape from the Egyptian army (Exodus 14:21–28). This was evidence of God’s great protection for them.

In a similar way, all Christians experience God’s guidance through His Word and the Holy Spirit. We experience His protection, by salvation from sin and hell through faith in Christ.

Context Summary
First Corinthians 10:1–13 describes how the generation of Israelites who escaped from Egypt were blessed by God and yet fell repeatedly into idol worship. God severely punished many of them, including the fate of wandering the desert until death. The Corinthians should read their example as a warning unless they, too, fall at God’s hand for participating with idols. Their standing in Christ does not mean that God will not act against unfaithfulness to Him with false gods. Still, such temptations are common, and God always provides His children a way to escape from sin.

Verse 2. and all were baptized into Moses in the cloud and in the sea,

Paul is showing similarities between the Israelites during their time in the wilderness and the Christians in Corinth. By extension, these comparisons are valid for Christians everywhere. He has written that all the Israelites were guided by the Lord in the pillar of cloud and all passed through the waters of the Red Sea (Exodus 13:21; 14:21–28).

This verse says those Israelites were “baptized into Moses” through these experiences. It’s unclear exactly what this means from the standpoint of the Israelites. Water is involved in the sense that they passed through, or were saved from, the waters of the Red Sea. Baptism, of course, involves water. It is also meant to identify the one being baptized with their proclaimed faith. In some way, these experiences connected them to their leader, Moses, through whom God communicated with Israel.

Paul is making the connection to the Christian experience of the Corinthians, who were baptized into Christ, through whom God revealed Himself and saved them.

Verse 3. and all ate the same spiritual food,

Paul is making a connection between the experience of the Israelites in the wilderness and the Christians in Corinth. He has written that the Israelites were baptized into Moses through their universal experiences of passing through the Red Sea (Exodus 14:21–28) and being led by the Lord in a pillar of cloud (Exodus 13:21). Christians, too, receive God’s guidance and protection, as well as being baptized into Christ, our connection to God.

Now Paul adds that the Israelites all ate the same spiritual food, referring to God’s provision of manna from heaven during their years in the wilderness (Exodus 16:4, 15). Christians, including those in Corinth, eat spiritual food from heaven in the sense that we symbolically take in Christ’s body and blood through the sacrament of communion (John 6:31–34).

Verse 4. and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.

Paul continues to make a connection between the Israelites who wandered in the wilderness and the Christians in Corinth. This concept applies equally well to all Christians. The Israelites were “baptized into Moses” through their experiences of the Lord’s leading in the cloud (Exodus 13:21) and the Lord’s protection as they went through the Red Sea (Exodus 14:21–28). In addition, they all ate the same spiritual food in the form of manna from heaven (Exodus 16:15).

Here it is stated that they all drank the same spiritual drink in the form of the water that flowed miraculously from a rock (Exodus 17:1–7). Paul identifies that Rock as Christ Himself, providing water for the Israelites. This makes the connection between the Israelites and the Christians in Corinth even more obvious.

Like those Israelites, Christians are baptized, though into Christ instead of Moses. Christians observe communion by eating the spiritual food of Christ’s body, rather than manna. They drink the spiritual drink of His blood, rather than water from the rock. It’s possible that Paul’s intention in this passage is to make a specific connection between the experiences of the Israelites and the Corinthians’ practice of Christian baptism and communion.

Verse 5. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness.

In the previous verses, Paul has made a connection between the Israelites in the wilderness and the Christians in Corinth. He has described the experiences of Israelites being led and protected by the Lord, baptized into Moses, and being fed with spiritual food and drink from Christ.

Now Paul shows that none of this was enough to earn God’s favor for them during their time on earth. Paul writes that God was not pleased with most of them. Nearly all of them were “overthrown” or died in the wilderness as a result of God’s discipline (Numbers 14:29). Even Moses was disqualified from entering the promised land because of his disobedience (Numbers 20:12). That punishment doesn’t imply—or symbolize—a lack of salvation. It does, however, indicate that believers are not immune from consequence when we sin in this life.

No wonder Paul expressed concern about being disqualified in the previous chapter (1 Corinthians 9:27). The following verses will show that Paul wants the Corinthians to see themselves as vulnerable to God’s discipline, as well.

Verse 6. Now these things took place as examples for us, that we might not desire evil as they did.

Just as born-again Christians have received spiritual blessings and protection from Christ, the Israelites in the wilderness did, as well. Paul revealed in the previous verse that these blessings and protections were not enough to protect them from God’s discipline for their own sinfulness. Thus, most of that generation of Israelites were overthrown by God and died in the wilderness.

Paul now warns the Corinthian Christians to take seriously the Israelites’ example. Their response should be to stop desiring to do evil, as the Israelites did.

Apparently the Corinthians misunderstood what many Christians still misunderstand today. They believed their freedom in Christ—their freedom from following the law of Moses—meant they were free to indulge in sinful desires without fear of consequence from the Lord. While it’s true that believers are saved from damnation through faith in Christ by God’s grace, Paul wants them to understand that the Lord will discipline them in this life, if necessary.

This verse may specifically be referring to a time in the wilderness in which some people became dissatisfied with the manna God was providing and craved meat (Numbers 11:4–34). For their complaining and lack of gratitude, God gave them what they wanted but also struck them with a plague. Those killed by God were buried in “graves of craving” (Numbers 11:34).

The Corinthians likely did not miss the connection to their own demand. In an earlier letter, they seem to have insisted on eating whatever they wanted, without worrying about causing others to stumble by eating meat that had been offered to idols (1 Corinthians 8:13).

Verse 7. Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.”

Paul is directing the Christians in Corinth to pay attention to the example of God’s discipline on the Israelites in the wilderness. The previous verse referred to a time when God inflicted a plague on some who were dissatisfied with God’s provision of manna. They were craving and demanding meat. Now Paul points to the more famous incident when the people persuaded Aaron to build a golden calf to worship as a god (Exodus 32:1–6). God killed thousands for this act of betrayal (Exodus 32:28, 35).

Some would argue that God would never take such action against Christians. Those saved from eternal punishment for sin, by God’s grace through their faith in Christ, are immune to such responses, aren’t they? That’s completely wrong, Paul insists. In truth, God may discipline His children in this life, on this side of eternity, any way He sees fit.

God seems to take idol worship especially seriously. Paul has been urging the Corinthian Christians to be willing, for the sake of each other, to give up their freedom to eat meat offered to an idol or to attend functions inside idol-worshiping temples. Now, though, his command that they should not be idolaters suggests that some of the Christians were still participating in the worship of idols and not just eating meat from idol temples.

Paul seems to be warning that God will not let that disobedience continue without consequences.

Verse 8. We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day.

Paul has presented two examples of God’s discipline on His people Israel for their sinfulness while they lived in the wilderness. A major point of these examples is to remind Christians that God takes sin seriously, even in those who are saved. Sin brings consequences, and that can include discipline from God. Here, Paul provides a third instance.

The people of Israel engaged, in large numbers, in sexual immorality with the “daughters of Moab” as part of the worship of Moab’s gods, including Baal (Numbers 25:1–3). Idol worship in Scripture is often closely related to sexual immorality of all kinds. In some cases, this is literal, as sex acts were sometimes used as part of the worship of false gods. It was true for Israel, and it was true in the worship of idols in Corinth.

Once again, the Lord stepped in to discipline Israel for this sin. Before it was all over, 24,000 had been killed by another plague from the Lord (Numbers 25:9). Paul’s count of 23,000 may only include those killed on a single day—a detail specified here, but not in the Old Testament’s count of 24,000. Some number of those afflicted may have lingered long enough to die on some later date.

The Christians in Corinth, too, faced ongoing temptation to participate in sexual immorality, whether connected to idol worship or not. Such immorality was so common in the culture of their day that it required faith to even understand such actions as sinful and offensive to God. Paul, though, is clear, that the Lord may discipline those who rebel in this way. The Corinthians “must” not indulge in sexual immorality while assuming God will not step in to correct their course—or end it, entirely.

Verse 9. We must not put Christ to the test, as some of them did and were destroyed by serpents,

Paul continues to present examples of God’s discipline of the generation of Israelites who died in the wilderness. These are given to demonstrate the fact that God can, and will, bring earthly consequences to His people as a result of their sin. In the previous verses, Paul has referenced God’s killing of tens of thousands of Israelites for craving what they had not been given, and for participating in idol worship and sexual immorality.

Now Paul warns the Corinthians not to put Christ to the test in questioning his leading in their lives. That’s what some of the Israelites did when God led the nation to go one way and not another through the wilderness (Numbers 21:4–6). They complained against both God and Moses, bitterly questioning God’s plan and His provision for them. In this case, God sent serpents in among the people and many died. That incident, itself, served as a foreshadowing of the ministry of Jesus Christ and His role in saving mankind (John 3:14).

Verse 10. nor grumble, as some of them did and were destroyed by the Destroyer.

Paul presents one final example of God’s fatal discipline on some of His people for their sin. In the previous verse, Paul referenced a time when people tested God by complaining about His path for their lives. In that case it was a literal, physical path, through the wilderness. The example in this verse, though, comes across more like a mutiny against Moses and Aaron (Numbers 16:41–49). The number of those who died in the resulting plague was 14,700.

Perhaps this example felt more personal to Paul as the founder and a spiritual leader of the church in Corinth. Did he mean for the Corinthians to connect Israel’s grumbling against Moses with their possible dissatisfaction with him? Some readers balk at the idea that Paul would react in such a way to those who challenged his authority. And yet, his commitment to the truth (Galatians 1:8–9) and his position (1 Corinthians 9:1–2) make that a reasonable possibility.

In any case, Paul wanted all Christians to think of God, not just as our protector and guide, but also as “the Destroyer.” This is the only place in the Bible using this Greek term, olothreutēs. In one sense, Paul might not mean that God, Himself, is the destroyer, but that He controls beings who fit that description. Scriptures such as Exodus 12:23, 2 Samuel 24:16, and 1 Chronicles 21:15 speak of God controlling or commanding angels of destruction. A similar reference is found in Psalm 78:49.

Such details aside, Paul wants to raise awareness that the God who loves believers and sent His Son to die for their sin will also step into their lives with painful discipline if they refuse to back down from their sinfulness. The fact that born-again believers are His children does not grant them immunity from the consequences of sin.

Verse 11. Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.

Paul again declares that Christians, in Corinth and all others, should see the discipline of the Israelites in the desert as an example relevant to their own lives. Each of these stories was recorded for the instruction of modern believers who find themselves at the end of the ages.

Those in Paul’s day were the first to whom the mystery of Christ had been revealed. With the fulfillment of Messiah’s birth, death, and resurrection, all the stories of the Old Testament locked into place. Those events gave proper context to the Old Testament, clarifying those mysteries in light of the coming of the Messiah. His arrival, death, and resurrection marked the beginning of the “end of the ages.”

Instead of making the Old Testament stories irrelevant, the revelation of Christ gave them new meaning. Christians must work to understand how those stories interweave as God’s Word, to those of us who now live with the knowledge of Christ. Here, Paul makes clear the stories of God’s wrath, poured out on His own people for their sin, should be a warning to us. It is dangerous to take sin lightly. It can be fatal to assume God will not act against us in this life—for our good and the good of others He loves—if we refuse to obey and submit to Him.

Verse 12. Therefore let anyone who thinks that he stands take heed lest he fall.

This passage takes on a common misconception, often framed as a question: does sin even matter for those who are in Christ? If our sin is forgiven by Christ’s death on the cross and our faith in Him, then what does it matter whether we sin or not? Some in Corinth had apparently misunderstood the gospel of grace to mean that Christians are free to indulge in sin without fear of consequence.

Paul has challenged that idea by warning that what happened to the generation of Israelites in the wilderness could happen to the Christians in Corinth. Our sin may be forgiven, but God may act to discipline us in this life for our good and the good of others He loves. He may even end the physical lives of those who refuse to repent (1 Corinthians 11:30) without refusing them entrance into glory with Him because of their faith in Christ.

For Paul, the bottom line seems to be that Christians must not assume that we will stand if we continue in sin. God may cause us to fall. He disciplines those He loves (Hebrews 12:4–11). This pairs directly with Paul’s statement in the next verse, assuring readers that there are no “unavoidable” sins. God’s intent for believers is not to remain mired in sin.

Paired with other statements in Scripture, this verse also serves as a dire warning (Matthew 7:22–23; 2 Corinthians 13:5; Philippians 2:12; Galatians 6:3). While believers are called to confidence in Christ, not fear (Hebrews 4:16), it is possible for a person to be arrogant and self-deceived about their spiritual condition (1 Corinthians 3:18; Jeremiah 17:9). A person who thinks they are secure in Christ, but whose life and spirit suggest otherwise, is in danger (Hebrews 9:27; James 4:14). They are just like someone who thinks they’re walking on a solid path, but skirting the edge of a cliff.

Verse 13. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

Paul’s words in the previous verse might bring understandable concern, even to Christians: “let anyone who thinks that he stands take heed lest he fall” (1 Corinthians 10:12). The context of that comment was avoiding sin, and not assuming that salvation brings us immunity from the earthly consequences of our own behaviors. Taken with other comments made by Paul (2 Corinthians 13:5; Galatians 6:3), it also serves as a warning to those who are arrogant or careless about their standing in Christ.

Temptation is a routine part of life. Our desire to sin can sometimes feel so much more powerful than our desire to do what is right before God. What if we cannot resist? What if, as some suggest, God puts us in a position where resistance is impossible: a scenario where we have no real choice, other than to sin? Or, at least, no hope of resisting the temptation?

In response to that kind of fear, the Bible offers reassurance: overcoming any given temptation is entirely possible. That is true for every Christian. First, Paul points out that none of us are uniquely tempted by sin—in the sense that our desire to sin, whatever unique form it takes for us, is common and ordinary. It has been experienced by countless others down through the generations. We are no more or less subject to temptation than those who came before us or walk alongside us. The experience of human temptation is part of what makes Christ’s relationship to us one of trust and hope (Hebrews 4:14–16).

Second, our God is still for us. He loves us. He is not waiting for us to fail; He is ready to help us. One way that He helps believers is to actively work in our lives to keep us from ever being tempted beyond what we can resist. We might not always believe we can overcome temptation. Satan might encourage us to see some temptations as irresistible. God promises that we can, in the power of the Holy Spirit, respond to any given temptation by resisting it.

Finally, Paul adds to this promise that God will always make a way of escape out of whatever temptation stands before us. If we look for a way to say no to whatever sin compels us, God promises we will find it. In some cases, that might mean literally “escaping” from a situation, as Joseph ran away from his master’s wife (Genesis 39:7–12). God is actively working to help those who are in Christ, who want to do what is right, to be successful.

Of course, we can turn down God’s help in overcoming temptation, if we choose to willfully indulge. And that, ultimately, is what all sin is: a willful choice to do something other than what God wills (Romans 3:10).

Verse 14. Therefore, my beloved, flee from idolatry.

Paul has pointed to several instances from Israel’s wilderness wanderings in which God harshly disciplined His own people for their sin. The apostle has encouraged the Christians in Corinth to take this as a warning. God always provides a means to resist temptation and avoid sin (1 Corinthians 10:13). This means there is no such thing as an “unavoidable” sin. In light of that, Paul urges believers to run away from the worship of false idols.

Paul gave these believers in Corinth similar commands about idolatry and sexual immorality (1 Corinthians 6:18). In these two areas, especially, the only wise approach is to head in the other direction. This echoes the famous choice of Joseph, son of Jacob, who literally ran away from temptation (Genesis 39:7–12).

This command is further justified by what Paul writes in the following verses. He will connect idol worship to participation with demons. Paul intends for this command to inform the Corinthian Christians’ choices, as well, about when to eat meat that may or may not have been offered to an idol.

Context Summary
First Corinthians 10:14–22 describes why it is essential to run away from idol worship of any kind. Participating in communion by taking in the representations of Christ’s body and blood brings us into participation with Him. To be involved with idolatry causes people to participate with demons. Nobody can remain in participation both with Christ and demons. Paul uses questions to warn the Corinthians about stirring up the Lord’s jealousy in this way. He is stronger than us and willing to act when betrayed.

Verse 15. I speak as to sensible people; judge for yourselves what I say.

Paul has just issued a command that the Corinthian Christians must run away from idol worship of any kind. Now he adds that they are sensible people. They should be able to understand and easily agree with what he is about to say to them. What follows are a series of questions; Paul’s intent is to make it clear that these have obvious answers. Sensible people can only respond to these in one way. Those assumed responses are the lessons readers are meant to gain from those words.

This is not flattery. Paul isn’t trying to sweet-talk his readers to get them on his side. Rather, he seems intent that they are not to make what he is about to write more difficult than it needs to be. If they have followed his logic to this point, they should respond to what follows with the only reasonable conclusions. If all the previous warnings about idolatry, temptation, and the consequences of sin are true, then the response of Christians ought to be a matter of common sense.

Verse 16. The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

Paul is building to his final command about eating food that has been offered as a sacrifice to idols. His teaching will be clear and authoritative, but he also wants the Corinthians to understand it and to agree with him.

He begins with the practice of Christian communion. In the following chapter, he will describe the purpose of receiving together both the cup as Jesus’ blood and the bread as Jesus’ body. He will quote Jesus’ words: “Do this in remembrance of me” (1 Corinthians 11:24).

Here, though, Paul simply references the practice to make his point, describing it as the “cup of blessing that we bless” and the “bread we break.” The reason the cup is a blessing is that it represents the blood Jesus shed to pay the price of our sin. As Hebrews 9:22 says, “Without the shedding of blood there is no forgiveness of sins.” The bread is broken and distributed to each person to represent the breaking of Jesus’ body.

Paul’s point is that by consuming the bread and wine together, we all participate, symbolically, in the body and blood of Christ. They become part of who we are. He will go on to link this idea with the eating of food that has been offered to idols.

Verse 17. Because there is one bread, we who are many are one body, for we all partake of the one bread.

Paul is describing the practice of Christian communion to build his case for why believers should not knowingly eat food that has been offered to pagan idols. He has written that by consuming the bread and wine, we are together participating in the body and blood of Jesus.

Now Paul shows how that creates a unity among believers. He points to the “one bread.” The practice of the day would have been to start with a single loaf of bread and break off pieces to distribute to each person.

Paul is making the same connection in reverse. Christians are many different people who come together to form one body, which is Christ’s body (1 Corinthians 12:27). This is a theme of Scripture which challenges mankind’s natural tendency towards division (Galatians 3:28). Modern people take the equality of all people as a given, but prior to Christianity, it was a radical idea.

The loaf of bread, too, represents Christ’s body, broken into pieces for us. What a beautiful double-picture of Christ’s broken body and the whole body of Christ.

Verse 18. Consider the people of Israel: are not those who eat the sacrifices participants in the altar?

Paul is building his case for why the Corinthians should not knowingly eat food offered to an idol. He has just described how taking part in the practice of Christian communion, consuming together representations of Christ’s body and blood, makes believers active participants in Christ’s body and blood.

Now Paul refers to the Israelites who ate food sacrificed on an altar. This can be read in one of two ways. Paul may be talking about the times that the Old Testament sacrificial system allowed the priests or the people to eat food that had been offered to God (Leviticus 7:11–21). In that case, Paul is showing how this caused them to be connected to God and to each other.

The other option is that Paul is referring to what he wrote earlier in this chapter about the Israelites in the wilderness who worshiped false idols (1 Corinthians 10:7). In that case, they offered sacrifices to the golden calf and then ate those sacrifices together (Exodus 32:5–6). Paul’s point in this verse, then, would be that those Israelites had become attached in some significant way to that altar by eating the food sacrificed on it. They were participants with that altar in the same way that Christians are participants in Christ through the practice of communion.

Next, Paul will show that those who knowingly eat food offered to idols risk becoming participants with those false idols and the real demons behind them.

Verse 19. What do I imply then? That food offered to idols is anything, or that an idol is anything?

Paul continues to build his case for why Christians must avoid knowingly eating food that has been offered to idols. He has shown how Christian communion involves participating with the blood and body of Christ, as well as how eating food from an altar results in participation with that altar.

Now he steps back to clarify something. He asks a question to which the clear answer is “no.” Food offered to idols is not “anything.” In fact, even the idols themselves are not “anything.” By this, he means that these idols are not actually gods and, thus, the food offered to them is nothing more than food.

That point was being made by those in Corinth who wanted to continue to eat food that had been offered to idols and attend functions in pagan temples (1 Corinthians 8:4–6). Those who grew up in Corinth and came to faith in Christ later in life have struggled with the idea that they must stay away from all of it. It’s not that they wanted to worship idols. It’s that the worship of idols and false gods was so pervasive in Corinthian life that it was connected to everything.

Weddings, funerals, and business meetings were held in idol temples where idol food was served. Even those who did not worship one idol or another would attend banquets in the temples to those idols and purchase meat offered to those idols to feed their families. To completely avoid participating with idols in any way would isolate someone from many aspects of life in Corinth.

It’s no wonder they pushed back on the idea of total avoidance. And if the idols were fake and had no real power, what difference did it make?

Verse 20. No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.

Paul has finally reached the main reason he will warn the Christians in Corinth from eating food that has been offered to idols. It’s not that the idols themselves represent real gods. He has been clear. The idols are fake, and the gods do not exist (1 Corinthians 8:4–7). It’s that those who worship them are, perhaps without even knowing it, offering sacrifices to demons.

Now Paul finally reveals why it is essential that Christians draw hard lines on what participation they will have with idols. Real demons stand as the power behind those figures made with human hands. Idol worship provides demons with an entry point into the lives of those involved.

The Bible is clear that though idols and gods are powerless human creations (Psalm 96:5), demons are true supernatural beings who exercise supernatural power in the everyday world. Demons are former angels that joined Satan in his rebellion against God (Isaiah 14; Ezekiel 28; Revelation 12:3–4, 9). The Bible teaches that they are active in the world today.

None of Paul’s readers would have said, “What’s a demon?” Demon possession of human beings was common and openly accepted as reality during the time of Jesus and Paul. Demons were understood to be both powerful and harmful, especially among believers. It’s unlikely any of the Corinthian Christians would have suggested that participation with demons was not a problem.

Paul’s teaching that demons were a real power behind fake idols also was not a new idea. Psalm 106 describes some of the sins of Israel, including the worship of idols. It says this: “They served the idols, which became a snare to them. They sacrificed their sons and their daughters to the demons; they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan” (Psalm 106:36–38).

Verse 21. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.

Sacrifices offered to false idols are, even unknowingly, offered to demons. Paul’s reason for not wanting the Christians in Corinth to have anything to do with idols or idol food has become clear. To participate with idols is to participate with demons. Paul’s prior remarks clarified that there is no overt sin in eating such meat (1 Corinthians 8:4–7), and he will say as much later (1 Corinthians 10:25). The problem is not in the physical meat, but in the attitude of the person who eats it.

Now Paul insists that participation with demons is mutually exclusive with participation with Christ. The same person cannot both drink the cup of the Lord and the cup of demons. To drink from another person’s cup, in this context, implies joining that person in his or her destiny (Matthew 20:22–23). Also, Christians drink from Christ’s cup when they participate in communion.

To knowingly participate in idol worship on any level involves that person in drinking from the cup of a demon. The destiny of demons is eternal destruction. The destiny of Christ is eternal glory. To participate in both is unthinkable for Paul.

Then he gets more specific. Because this is true, the same person should not participate in the table of the Lord, through communion, and in the table of demons, through the eating of food sacrificed to idols. It’s not that the food, in either case, necessarily carries some supernatural power. It’s that the act of eating from those tables is an act of joining oneself to that specific “lord.”

Nobody can continue to worship both Christ and a demon. A choice must be made.

Verse 22. Shall we provoke the Lord to jealousy? Are we stronger than he?

Paul has stated clearly that to participate with idols in any way is to participate with demons. Nobody can continue to participate with Christ while also participating with demons (1 Corinthians 10:14–21). Now Paul asks two questions that show why.

Paul’s question bluntly asks if we want to make the Lord jealous. The idea that God is “jealous” for the loyalty of His people runs throughout the Bible. In the context of a being who is truly perfect, holy, and the Creator, that’s an entirely justified attitude. So, God does not overlook the worship of any other deity. Paul wants to remind the Corinthians of this truth and to warn them. God will act on His jealousy if He is provoked, just as He did with the Israelites in the wilderness.

Next Paul asks if we are stronger than God. Notice that Paul includes himself in these questions. He acknowledges his own vulnerability before God. He has written earlier that he must continue to keep himself under control in order not to be disqualified from his ministry (1 Corinthians 9:24–26).

The obvious answer to the second question is also no. None of us are stronger than God. If He decides to discipline us for involvement with false idols, there will be no stopping Him. It’s far better to keep our distance from any amount of involvement with idols.

Verse 23. “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up.

Paul returns to address a philosophy popular in his era, even among some Christians. He first mentioned it in chapter 6 when confronting sexual immorality among the Corinthians (1 Corinthians 6:12). It represented a misunderstanding of what it means to be free in Christ. This is sometimes termed as “hyper-grace.” This is an attitude which presumes that if all my sin is forgiven, and I am not under the law of Moses, I must be free to do anything I please.

Paul again says “no.” While it’s true that many things—most things—are not sinful in and of themselves (1 Timothy 4:4), that is not the end of the thought process for believers. Christians should apply a different standard for the best use of their freedom. “Is this lawful?” is the wrong place to stop. Instead, we should continue by asking “Is this helpful? Does this build myself and others up?”

Paul is again addressing the issue of whether it is okay to knowingly eat meat that has been offered to idols. He has agreed that such meat has no power in and of itself (1 Corinthians 8:4–7). He will not agree that it is okay to eat such meat in most instances, however, because of how doing this otherwise “lawful” thing might harm others instead of building them up (1 Corinthians 8:8–13).

Context Summary
First Corinthians 10:23—11:1 shows that merely asking, ”Is this lawful?” is the wrong question for Christians. Instead, we must continue by asking, ”Will this glorify God?” and ”Will this build up our neighbors?” Paul instructs them to act on this by refusing to eat meat they know has been offered to an idol. The reason is to avoid causing anyone to think Christians approve of idol worship in any way. They are free, though, to eat any meat they don’t know to have been offered to an idol, with a clear conscience, and with thanks to God. The key message of this passage is that our intent, and the effects of our actions on others, are more important than the physical things involved.

Verse 24. Let no one seek his own good, but the good of his neighbor.

Paul has rejected the philosophy that Christians are free from any and all restrictions because our sins are forgiven and we live under God’s grace. This is the attitude which simply says, “everything is allowed,” and stops there. In contrast, Paul now says the standard for every Christian should be what it written in this verse: “Let no one seek his own good, but the good of his neighbor.” This was the theme Paul explored in chapter 9, saying that even his “rights” were not as important as the spiritual good of other people.

Paul has written earlier that he is not under the law of Moses, but he continues to live under the law of Christ (1 Corinthians 9:21). That “law” is captured in Christ’s words affirming the greatest commandments: “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself” (Luke 10:27).

Paul will, in the following verses, apply that law of love to the issue of knowingly eating meat that has been offered to idols.

Verse 25. Eat whatever is sold in the meat market without raising any question on the ground of conscience.

The last several chapters address what might seem to be a small issue to modern readers: Is it acceptable for Christians in Corinth to eat meat or other food that has been offered to an idol? The case for allowing the practice is not entirely unreasonable. The Corinthians have argued that they understand the idol is imaginary. It is not, in reality, a god. And the food is just food, nothing more. So why shouldn’t a Christian with a strong faith in the one, true God eat food offered by people foolish enough to believe in idols? Paul has agreed with the premise that the idols themselves are nothing and even that there is nothing evil in the physical food (1 Corinthians 8:4–7).

He has disagreed with them on two important points, however. First, not all believers have a strong, mature faith. Some may struggle to know idols are fictional. They may wonder if God will judge them for eating idol food. For these Christians to violate their own convictions is sin (Romans 14:23). Stronger Christians have an obligation not to lead “weaker” brothers and sisters into such sin by their own example. They can lovingly disciple them, developing a maturity to see the idols as those who are stronger in faith do. But they should not flaunt their freedom around those who are not as prepared (1 Corinthians 8:8–13). Chapter 9 gave an extensive argument as to why self-discipline, including giving up things one has a “right” to, is an essential part of the discipleship process.

The second problem is that, though the idols are false, the demons attached to them are real and powerful. No Christian should knowingly associate with demons in any way (1 Corinthians 10:14–22).

With those arguments in mind, Paul gives his final verdict on this issue with a set of specific guidelines. The first one is this: Buy your meat in the market and eat it with a clear conscience. Some had asked about this, because much of the meat sold in the market had been offered to idols. Paul instructs the Corinthian Christians not to ask about that and to eat the meat they buy freely and openly. The physical meat, in and of itself, is not the issue.

Verse 26. For “the earth is the Lord ‘s, and the fullness thereof.”

Paul is delivering his final verdict on the question of when a Christian should and should not eat meat in idol-saturated Corinth. He will make clear that he is not concerned about the meat itself, but that all of them be motivated by doing what is best for each other. The first guideline, described in the previous verse, was that they should eat whatever meat they buy in the market freely and openly and with a clear conscience. Some of the meat sold in the market had very likely been offered to an idol. Paul told them not to worry about that, and presumably not even to ask.

Now he explains why eating the meat they buy in the market is not a cause for concern: The earth belongs to the Lord. By using this quote from Psalm 24:1, Paul is saying that meat is just meat, whether offered to an idol or not. It comes from God, ultimately, and it should be enjoyed as something created and given by Him. This follows Paul’s agreement that meat is just meat (1 Corinthians 8:4–7) and his other statements that there is a positive use for all things God has created (1 Timothy 4:4).

The next guideline will show that the question of eating such meat only becomes an issue when a Christian knows it has been offered to an idol. This is in keeping with Paul’s insistence that just because a Christian has a “right” to something does not mean that indulging in it is always a good idea (1 Corinthians 9:24–27; 10:23–24).

Verse 27. If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience.

Paul is giving his final verdict on the issue of Christians eating food that has been offered to pagan idols. His first guideline is to eat the meat they buy in the market with a clear conscience. It’s true that some of that meat likely will have been offered to one of Corinth’s many idols. Paul tells the Christians not to worry about that. Meat is God’s creation and a gift from Him, no matter whether it has been offered to an idol or not (1 Corinthians 8:4–7; 10:25–26).

Paul’s second guideline is based on whether the meat may have been offered to an idol. Paul says that if an unbeliever invites a Christian to dinner in their home, the Christian should once again eat whatever food he or she is given with a clear conscience. They shouldn’t ask about the meat’s history with idols; they should just eat and enjoy. This, again, is in keeping with the idea that there is nothing inherently sinful about meat.

The following verse will show when a believer should turn down a meal offered by an unbeliever. The dividing line between these verses is crucial in Christian ethics. Sin is defined not in terms of simple lists, but an understanding of the will of God and the needs of others. Just as it’s a sin for a person to violate their conscience (Romans 14:23), even if it’s “weak” (1 Corinthians 8:7), it’s a sin to carelessly tempt others to go beyond their convictions (1 Corinthians 8:10–12).

Verse 28. But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience —

This offers Paul’s final verdict on when a Christian should or should not eat meat that has been offered to an idol. So far, he has given believers freedom to eat meat of unknown association with a clear conscience. If they buy it in the market, they should eat it freely. If they are served it as a guest in the home of an unbeliever, they should also enjoy it without hesitation. It’s just meat, ultimately, and not something God labels as a sin for any particular reason.

This verse, however, creates a sharp contrast to what’s been said so far. The difference is striking, though the reason is consistent. In short, intent matters. Paul has said that it’s wrong for a person to violate their conscience (Romans 14:23). He’s indicated that the good of others is paramount, even over our “rights” (1 Corinthians 9:12). He has also said it’s a sin for a “stronger” Christian to tempt a “weaker” Christian to do something against their convictions, even if that thing is not necessarily sinful (Romans 8:8–13). The “strong” Christian has the freedom to enjoy—and there is no sin in doing so. That same Christian, however, has an obligation to consider the perspective of those who are spiritually weaker.

So, here, Paul mentions what to do if someone—presumably a weaker or concerned Christian—questions the meat’s connection to idolatry. If the unbeliever mentions that the meat has been offered to an idol, Christians should not eat it. Paul is clear about the motive: Refusing to eat meat known to have been offered to an idol should be done for the sake of the person who told them about it, for the conscience of the unbeliever.

Paul insists that the believers in Corinth avoid giving even the slightest bit of knowing support to idol worship to show unbelievers that they are separated from it. Those who do not know Christ should not be confused about who Christians worship. They should know both from the words and the actions of the believers that Christians worship Christ alone and no other gods.

Verse 29. I do not mean your conscience, but his. For why should my liberty be determined by someone else ‘s conscience?

This clarifies what Paul has written in the previous verse. He said that if Christians were told the food being served at a dinner party had been offered to idols, they should not eat it for the sake of conscience. It’s important to remember that the meat, itself, is not taboo, and the idols are not actual gods (1 Corinthians 8:4–6). It’s not necessary for a person to investigate their food for spiritual connections (1 Corinthians 10:25–27). At the same time, anything can become a sin when it’s used in violation of a person’s conscience (Romans 14:23; 1 Corinthians 8:7).

This means the “conscience” in question for this principle is not that of the individual Christian. It is that of others: either the person who tells them the meat is sacrificial, or for the sake of the “weaker” Christians who may be present. Skipping the idol food is best, to avoid leading another person to believe that Christians approve in any way of the worship of idols.

Paul’s next two questions, in this and the following verse, can be confusing when taken outside the flow of the text. Earlier, Paul noted that he was speaking as though to reasonable people (1 Corinthians 10:15). That included asking questions to which the answers are common-sense and obvious (1 Corinthians 10:16–18).

Taking all of what’s written here into account, these verses are re-statements of Paul’s earlier teaching that there is nothing wrong with the food itself. They also support his view that God-guided conscience, not shallow legalism, shows us the boundaries of sin. Paul may be suggesting that Christians should allow another person’s conscience to determine how they will exercise their freedom in Christ. The other person’s conscience, however, doesn’t get to set boundaries on what Paul is free to say or do in other circumstances. In other words, they have the freedom to eat idol food, but they should restrict their own freedom for the sake of another person’s conscience.

Another perspective is to refer to prior comments about eating meat with a clear conscience when one doesn’t know whether the food is idol food. Paul is suggesting that another person’s conscience—about eating idol food in ignorance—should not be the thing that determines his own Christian liberty.

Verse 30. If I partake with thankfulness, why am I denounced because of that for which I give thanks?

This passage has dealt with the question of Christian liberty: the proper use of our freedom in Christ. Paul’s simplified approach has been to agree that all things—more or less—are “lawful,” but that not all are beneficial (1 Corinthians 8:4–6; 10:23–24). And, that it’s crucial for “strong” Christians who understand their liberty to be gentle with the convictions of “weak” Christians who struggle to embrace it (1 Corinthians 8:7–13).

The question here follows up the question asked at the end of the previous verse. Bible scholars suggest there at least two ways to read this pair of questions together. On the one hand, Paul is perhaps giving voice to those who disagree with him about choosing not to eat idol food when someone tells them that’s what it is. He may be suggesting that setting aside our right to participate in something we could give thanks for is still the right thing to do—even if no one there would object.

More likely, Paul is referring to the Christian freedom of eating meat without knowing if it has been offered to idols, even in the home of an unbeliever (1 Corinthians 10:27). In that instance, Paul agrees Christians should enjoy that which they are free to enjoy. They can do so while giving thanks to God, without being denounced. The “weak” conscience of other Christians is not meant to hobble the freedom of “strong” Christians, at all times, in all situations.

Still, Paul’s restriction stands that Christians must not eat idol food once they become aware it is idol food for the sake of those who are watching them. Through all of this, Paul has made paramount the need to lovingly care for the spiritual needs of others.

Verse 31. So, whether you eat or drink, or whatever you do, do all to the glory of God.

Paul has provided some specific guidelines in the previous verses about when Christians should eat and refrain from eating food that has been offered to idols. Those answers gave broad freedom to those who are spiritually “strong” and recognize that God gives a good purpose for everything He has created (1 Timothy 4:4). Scripture has also provided careful warnings that moderate how that freedom can be used. Here, Paul boils everything down to a single principle that should drive all our choices.

Believers should be motivated to bring glory to God in everything we do, or choose not to do. This includes our choices to eat or drink, or to refuse. Paul adds this to a list of motivating factors for the use of our freedom in Christ. Will this activity be helpful to me or will it cause me to be “mastered” (1 Corinthians 6:12)? Will doing this build up others and be good for my neighbor as well as for myself (1 Corinthians 10:23–24)? And now, will this choice to eat or drink or do anything else bring glory to God?

In all cases, the question of whether this activity will bring me pleasure, material gain, or status should not be the deciding factor alone even for those who are free in Christ. Just as anything done without conviction is sin (Romans 14:23), Christians should not participate in anything they don’t feel brings glory to God.

Verse 32. Give no offense to Jews or to Greeks or to the church of God,

Paul gave the ultimate standard for all our choices as believers in the previous verse. Whatever we choose to do, or not do, should be aimed at bringing glory to God. In addition, Paul now adds, Christians should strive not give offense to Jews, Greeks, or the church of God.

The word translated as “give no offense” might be better understood in this context as “don’t cause to stumble.” In chapter 8, Paul noted that believers ought not put a “stumbling block” in the path of others. The imagery is of a stone or stick that causes a person to trip, as applied to their spiritual path. That verse used the word proskomma for this obstacle. Here, Paul uses the same root word, with a negation: a-proskopos. In very literal terms, he means acting in a way devoid of those stumbling blocks.

In other words, our freedom in Christ should be filtered by asking whether that choice helps or hurts someone else’s spiritual journey. Will it interfere with another’s chances of trusting Christ for salvation? Will it complicate or derail the discipleship of another believer? Good as that thing may be, itself, it becomes sin when we use it without compassion for others.

As examples, Paul lists three groups that Corinthian Christians would have been aware of. These include unbelieving Jews still living under the law, unbelieving Greeks—meaning Gentiles—likely still living as idol worshipers, and their own spiritual brothers and sisters in the Christian church. Our goal must be to ensure our choices—whether to participate or abstain— do not contribute to turning anyone away from trusting God.

Specifically, Paul may have had in mind the choice of whether to enter an idol temple for any function. Or, whether to eat meat known to be offered to an idol. The principle, however, can be applied to the exercise of all our freedoms and rights as Christians. Even in the modern world, there are places, events, and objects that come with ungodly associations. Even if they are not sinful, in and of themselves, we need to be careful about what messages we send by interacting with them.

It should be noted, however, that a believer’s goal is not paranoia. The mission is not to avoid ever being offensive in any way. Some may be offended by our faith in Christ or by our biblical convictions. Some people are not “weak” in their conscience so much as “obstinate,” and seek to force others to live according to their own convictions. We are not called to compromise truth or righteousness for the sake of other people’s feelings. Nor are we commanded to allow the preferences of other people to rule over our lives. Rather, believers are instructed to avoid giving unnecessary offense: when we can, we should avoid it.

Verse 33. just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

Paul urged the Christians in Corinth not to use their freedom in Christ carelessly. Believers should not act in such a way as to cause others to stumble, spiritually. Paul stressed that this is how he lives his own life, attempting to please others—in this context, meaning to act for their spiritual good, not their happiness—even when it is costly to himself. His goal is to lead as many as possible to faith in Christ, and he is willing to set aside his own rights and freedoms to accomplish that.

He wrote something similar at the end of the previous chapter, describing how he becomes as a Jew to win Jews and as someone not under the law to win Gentiles. Paul’s aim was to be strategic and intentional in all his choices for the benefit of those who did not yet know Christ.

In the following verse, he will urge all Christians to do the same. The transition between this verse and 1 Corinthians 11:1 is an example of where traditional chapter divisions can be confusing. The idea expressed in verse 1 of the following chapter fits more cleanly with the rest of chapter 10 than it does what follows in chapter 11.

End of Chapter 10.

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