If You Think You’re Saved, Beware-1 Cor 10:1-22

1 Corinthians, New Testament, Sermons

Do you think “Yes, I‘m saved“? Do you assume your salvation? Do you feel “saved” because you believe in God, go to church, read your Bible, say your prayers and keep religious practices? Paul warns you if you think you’re saved (1 Cor 10:12), because it deceives you into justifying idolatry (1 Cor 10:14).

Worship creates koinonia. Set against the danger of idolatry, eating the bread and drinking the cup together at the Lord’s table bonds us together in community with Christ and one another (1 Cor 10:16). Authentic Christian worship draws us together as covenant people, having fellowship with God and sharing our lives with one another. To flee idolatry this koinonia must be the focal point of our lives.

  • What does it mean for you to be “one body” that participates in the body and blood of Christ (1 Cor 10:17)?
  • Do you see this in your church life?
  • What would it cost you to enter this koinonia? Will you lose your popularity? Your friends? If the strong at Corinth obeyed Paul’s teaching, it may cost them their place in the respectable social circles of their city.

 

Even good things can be idolatrous. I love food. I have the right and freedom to eat whatever I want, whenever I want. It’s easy to gain weight and so hard to lose it; I gained 8 lbs in 2020 during the pandemic. Sigh. Food is neutral to God (1 Cor 8:8). But if it controls and consumes me it’s an idol that can destroy me, as Paul warned (1 Cor 10:5, 10, 14). Gluttony is one of 7 deadly sins.

A Christian–like Paul–is passionate about Jesus/the gospel (1 Cor 9:16, 23; 1:17, 23; 2:2) and genuinely cares for others (1 Cor 10:33; 8:13). Seriously study Scripture scrupulously (Ps 1:2; 119:107). But beware idolatry and self-righteousness, her twin. Don’t judge others for being selfish and for not living according to the Bible, like the Pharisees. Don’t be critical of those who do not care about the lives that matter to you. So Paul commands: flee from idolatry (1 Cor 10:14). For Christians, this is non–negotiable, as is “Flee from sexual immorality” (1 Cor 6:18).

We don‘t like warnings and threats. “If you don’t study hard, you’ll be a garbage collector.” It was my mom’s loving repeated words to me. A garbage collector was of course the most demeaning of jobs. But in my snarkiness, I always responded, “So what if I become a garbage collector!” I didn’t like her threats, even if I knew that she’s right. Eventually I studied and become a MD. It was God’s grace and my mom’s love for me. In 1 Cor 10, Paul warns them about the dire consequences of going to temples to eat food sacrificed to idols.

Run to win the [eschatological] prize (1 Cor 9:24) is how to “run” the Christian life. Applying to himself (1 Cor 9:26-27) Paul warns that those who fail “strict training” (1 Cor 9:25) may fail to receive the prize (1 Cor 10:27)–lose their salvation. Returning to their insisting their right to eat food sacrificed to idols in the pagan temples, he speaks directly to those opposing him [8:7-13 he argued from the perspective of the weak]:

  • 1st by severely warning them from OT examples of their grave danger (10:1-13)–idolatry by eating at the pagan temples in the presence of a “god” that is no god at all.
  • 2nd by expressly prohibiting temple attendance as idolatry and totally incompatible with the Christian life (10:14-22).

Severe warning (10:1-13). It’s similar to God’s rejected mercies in Israel’s history (Ps 78; Dt 32:1-43; Neh 9:5-37 [Ac 7:1-53]), which serves as a warning [or reason for confession of sin] to them of the dire consequences of persisting in their idolatry. The argument is in 2 parts:

  1. Paul shows Israel–our fathers/ancestors (1 Cor 10:1)–as those who failed to obtain the prize (10:1-5). They had their own form of “baptism” (1 Cor 10:2) and “Lord‘s Supper” (1 Cor 10:3-4), the prefigurement of ours. All of them had these privileges. But God was displeased with most of them and “their bodies scattered” over the desert (1 Cor 10:5).
  2. Then Paul applies this directly to them (1 Cor 10:6, 11, 7-13).
    1. 1st, by offering 4 illustrations from the Exodus as to why some of them were overthrown (10:7-10).
    2. 2nd, by using these examples to warn those who thought they were above “falling” (1 Cor 10:12). Those who “think they stand” had a magical view of the sacraments–of baptism (1 Cor 10:2) and “the Lord‘s Supper” (1 Cor 10:3-4). They felt secure through the “sacraments.” So, their attendance at the idol temples was immaterial, since those “gods” don’t exist (1 Cor 8:4-6). Paul agrees, but they’re the habitation of demons (1 Cor 10:20-21).
    3. Finally, he contrasts true “testing” [cf. those who dare to test God] (1 Cor 10:13).

The context of 1 Cor 10. Their letter appealed for Paul’s support of their enlightened understanding that idols are meaningless. As they did before becoming Christians, some attend meals/festivities in the temples of pagan gods. It’s normal social life, with no spiritual danger, for they have knowledge–that there’s only one God (1 Cor 8:1, 4, 6), which frees them from petty rules and restrictions. Also, after baptism and the Lord’s Supper, they feel immune to any harm from pagan worship. Since they share in the Lord’s table [receiving the elements later called “the medicine of immortality” by Ignatius of Antioch], what’s the harm with accepting friendly invitations to meals that just happen to be in the temple of some imaginary god?   No Going to the Temples (10:1-22, 10:23-11:1)

  1. The example of Israel (10:1-5)
  2. Application of the example–warning against idolatry (10:6-13)
  3. The prohibition and its basis (10:14-22)
  4. On the eating of marketplace food. Use your freedom for the glory of God (10:23-11:1)

Flee from idolatry. Paul’s 1st concern is for weaker members of the church who might be led astray, by the “strong,” to fall back into idol-worship (1 Cor 8:9-10). Their knowledge might be the spiritual undoing of the weak (1 Cor 8:11). In ch. 9 he indirectly summons them to follow his eg. of surrendering rights for the sake of others by foregoing the eating of food offered to idols (1 Cor 8:13). In ch. 10, Paul speaks directly to those who oppose him:

  1. by severely warning them on the basis of OT egs. of the grave danger they are in (1-13) due to idolatry explicitly [do not–(1 Cor 10:7)] and implicitly [we should not–(1 Cor 10:8)] by eating in an idol’s presence, and
  2. by expressly prohibiting temple attendance as totally incompatible with the Christian life (14-22), because they are expressions of idolatry.

By attending the temple meals they not only endanger the weak but also put themselves in spiritual peril. By casually participating in idolatrous practices, they put Christ to the test (1 Cor 10:9) and provoke the Lord‘s jealousy (1 Cor 10:22). The danger of such folly in the story of Israel in the wilderness (10:1–11) is the basis for the emphatic admonition: “Flee from the worship of idols” (1 Cor 10:14).A jealous God is the God who is the God of Israel (1 Cor 10:22). He sternly condemns and punishes all dabbles of idolatry. Those who flit about to temples, supposing themselves impervious to harm, are courting destruction. That’s the broad framework of Paul’s argument (10:1-22). God is not merely some abstract divine principle that sets us free from polytheistic superstition. Run [the Christian life is implied] as those intent on obtaining the eschatological prize (1 Cor 9:24) was Paul’s urging by applying the imagery to himself (1 Cor 9:26-27). This warns those who fail to exercise “self-control,” for they may fail to get the prize. Then he proceeds to warn them of the dire consequences of persisting in their present idolatry (1-13) in 2 parts:

  1. Just as God did not tolerate Israel’s idolatry (1-5), so he won’t tolerate ours. We deceive ourselves if we think that God will tolerate ours. Their ancestors failed to obtain the prize. They had their own form of “baptism” and “Lord’s supper,” the prefigurement of ours. All of them had these privileges, yet God was displeased with most of them and their bodies were scattered over the desert (1 Cor 10:5).
  2. Application of the example directly to them–warning against idolatry (6-13). Paul continues the narration of the events of the Exodus by explaining that the reason for this review is to warn them (1 Cor 10:6, 11-12), who enjoy blessings similar to those of Israel and who through their idolatry are in danger of incurring similar judgment. He also offers specific reasons for the judgment in 1 Cor 10:5 (7-10).
    1. 4 illustrations from the Exodus why some of them were overthrown (7-10), and 2 egs. of idolatry: table fellowship with idols, and using these egs. to expressly warn those who thought that they were above failing (1 Cor 10:12).
    2. The conclusion (1 Cor 10:13) between the warning (1 Cor 10:12) and prohibition (10:14-22)–assurance amidst warning and exhortation. The 4 reasons Paul gives for Israel’s failure to reach the promised land each reflect their arguing (“grumbling“) against Paul over the right to eat at pagan feasts. In contrast to true testing (1 Cor 10:13), they’re testing God. Those who “think they stand” (1 Cor 10:12) do so on the basis of a magical view of the sacraments. Their letter likely referenced their own security through the sacraments, which so identified them as Christian that attending the idol temples was immaterial since those “gods” don’t exist (1 Cor 8:4-6).

All Christians belong to Israel. Paul refers to the Israelites in the wilderness as “our fathers” (1 Cor 10:1; “ancestors” for the sake of inclusivity). Why did Paul describe the Israelites in this way when addressing the predominantly Gentile congregation, who aren’t physically descended from Israel? To Paul his Gentile converts have been grafted into the covenant people (Rom 11:17–24) in such a way that they belong to Israel (Gal 6:16). Thus, the story of Israel is for the Gentile Corinthians the story of their own authentic spiritual ancestors. They likely don’t think of themselves in this way. So Paul is teaching them to think in these terms: “I do not want you to be unaware, brothers and sisters” (1 Cor 10:1).

The bold metaphors Paul sketches (10:1–4). Just as they’ve left behind their pagan past through baptism into Christ, so also the Israelites after leaving Egypt were “baptized into Moses in the cloud [Exo 13:12–22; Ps 78:14; 105:39] and in the sea [Exo 14:21–22; Ps 78:13]”; the two elements correspond to Spirit and water in Christian baptism. Just as they receive spiritual food and drink at the Lord’s Supper, so also the Israelites were given spiritual food and drink in the wilderness: manna (Exo 16:1–36; Ps 78:23–29) and water from the rock (Exo 17:1–7; Num 20:2–13; Ps 78:15–16). To make the correspondence complete, Paul goes so far as to suggest that Christ was present with Israel in their wanderings: the rock from which they drank “was Christ” (1 Cor 10:4). Thus, in every respect Israel enjoyed the grace and presence of God.

“…baptized into Moses” (1 Cor 10:2) is not Jewish; Paul coined it on the basis of Christian language. He’s thinking metaphorically, perceiving illuminating likenesses between dissimilar entities. These metaphors should not be pressed too hard either as historical claims or doctrinal statements. For eg., to insist that Israel really had “sacraments” (1 Cor 10:3-4) is to fall into a rigid literalism; Paul reads Israel’s story through the lens of the church’s experience and discovers figures of God’s grace. So, OT itself doesn’t interpret these events as sacramental symbols or that Jewish tradition before Paul had conceived of these events as figurative foreshadowings of future realities. These observations also apply to…”…the rock was Christ“–the wisdom of God. The rock/well followed Israel in its travels through the desert is in the rabbinic tradition. Paul witnesses to this embellishment of the biblical narrative. “…the spiritual rock that followed them” (1 Cor 10:4) was a familiar tradition. Before Paul’s day, the provision of water for Israel in the wilderness was attributed to divine Wisdom (Wisd Sol 11:4), and that Philo, Paul’s near contemporary in Alexandria, allegorically identified the rock itself as the wisdom of God: “For the flinty rock is the wisdom of God [h sophia tou theou], which he marked off highest and chiefest from his powers, and from which he satisfies the thirsty souls that love God.” With such ideas in the air, Paul identifies the rock metaphorically with Christ. Transfering the attributes of divine Wisdom to Christ was already common in early Christianity (1 Cor 1:30). Dt 32–central to Paul’s thinking in this ch.–repeatedly ascribes to God as “the Rock” (Dt 32:4, 15, 18, 30, 31). Paul rereads this through Christian lenses and saw a hidden christological reference. Philo supports such figurative readings in Hellenistic Judaism.Israel—whose legacy they’ve inherited—experienced powerful spiritual signs of God’s favor and power is the point (10:1-4). Paul’s summary narration highlights the fact that these signs were given to all the Israelites: the word “all” appears 5 times (a single sentence in Gk). All were “baptized,” all enjoyed the blessings of spiritual food and drink. Yet, despite these signs of grace, “God was not pleased with most of them, and they were struck down in the wilderness” (1 Cor 10:5). “Struck down” conveys the vivid and appalling image of the bodies of the Israelites strewn across the desert sand. Applying Israel’s story to them, Paul says, “Just because you received spiritual blessings, don’t suppose that you’re exempt from God’s judgment.Learn the lesson. “These things [the events of the exodus] became types [typoi] of us, so that we might not desire evil as they did” (1 Cor 10:6). Typoi is often translated as “warnings,” but its root sense refers to a “mold” or “pattern” (Rom 5:14: Adam is a typos of Christ). Paul claims that the biblical events happened as prefigurations of the situation they now find themselves. His point from 10:6-11 is that they should take warning from this: “These things happened to them to serve as an example [typiks, literally ‘typologically’], and they were written down to instruct us, on whom the ends of the ages have come” (1 Cor 10:11). The arrogant idolatry of the Israelites and the terrifying punishments imposed upon them by God foreshadow their perilous situation in the present time: anyone with eyes to see should learn the appropriate lessons.Scripture points to us. Paul reads the narratives and prophecies of Scripture as pointing to his own time. All of God’s past dealings with Israel and the world come to their climactic point for the church. “…the ends of the ages [plural of both nouns] have come” refers to the eschatological point of collision between the old age and the new. That point of collision is precisely “upon us”: the church stands in the crucial moment in which a bright new light is shed upon everything past, particularly everything in Scripture. From the privileged perspective of the new eschatological situation in Christ, Paul rereads the OT stories and finds that they speak in direct and compelling ways about himself and his churches, and he concludes that God has ordered these past events “for our instruction.”Craving. Next, the way in which the wilderness story ought to instruct them is explicitly spelled out with a number of references to the Pentateuchal narrative. Paul has already explained that the purpose of the scriptural story is (literally) “that we might not be cravers [epithymtas) of evil, just as they also craved [epethymsan]” (1 Cor 10:6). This alludes to when the Israelites’ craved for meat (Num 11:4) which kindled God’s anger against them and causes “a very great plague” to fall upon them (Num 11:33). This echo of Num 11 sounds ominous for those who desire to eat the meat sacrificed to idols. Paul then exhorts them 4 times not to repeat the mistakes of Israel, pointing to four specific offenses (10:7-10). In each case, these sins were committed not by all of the Israelites but by “some of them.” The 4 fold repetition of this phrase stands in contrast to the emphasis on God’s graciousness to all the Israelites in 10:1–4. All received good things from God; some of them defied God and were destroyed.The 1st exhortation “Do not become idolaters as some of them did” (1 Cor 10:7a) is the central theme of the passage as a whole. The grave sin of the wilderness generation was their worship of the golden calf, even after they’d experienced God’s mighty deliverance from slavery in Egypt. Paul warns Christians about idol worship. His reference to the golden calf is the one explicit scriptural quotation: “as it is written, The people sat down to eat and drink, and they rose up to play’ ” (1 Cor 10:7b, Exo 32:6). Exodus 32 immediately follows the narration of the people’s offering of sacrifices to the golden calf made by Aaron. In the context of Exodus 32, “play” refers to the revelry and dancing surrounding the worship of the calf. Some commentators also see an allusion here to sexual misconduct (1 Cor 10:8), which in Jewish tradition is often linked to idolatry.The Exodus reference to eating and drinking reinforces the themes of Paul’s exhortation in 1 Cor 10. 2 ways to understand the quotation (“the people sat down to eat and drink”) in Paul’s argument. It could refer to the Israelites’ eating and drinking the spiritual food and drink provided by God (10:1–4). Then it emphasizes their appalling ingratitude: “Even though they ate and drank the spiritual nourishment that God provided, nonetheless they rose up to commit idolatry.” This interpretation sees 10:1–12 as structured upon this single quotation. Or, the eating and drinking (1 Cor 10:7) could refer not to their consumption of God-given food and drink but to their feasting in the presence of the idol. Then the point would be to emphasize that participation in the idol feast leads on to other immoral behavior. “They ate and drank before the golden calf and rose up to commit other offenses against God.” 2nd interpretation preferred: it’s in keeping with the contextual meaning in Exo 32 (unlike the 1st interpretation), and it relates directly to the problem Paul is addressing in 10:1–22—eating sacrificed meat in a pagan temple. By quoting Exo 32:6, Paul identifies the “eating” of the temple food with the act of idolatry that brought God’s wrath upon Israel.2nd exhortation (1 Cor 10:8): “Do not commit sexual immorality”–a major concern of Paul (5:1–13; 6:12–20; 7:2–5). Here, he alludes to the warning of Num 25:1–9. They link fornication and idolatry and demonstrates its pertinence to the theme of eating in the presence of idols: “While Israel was staying at Shittim, the people began to have sexual relations with the women of Moab. These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. Thus Israel yoked itself to the Baal of Peor, and the Lord’s anger was kindled against Israel” (Num 25:1–3). The Septuagint of Num 25:2 is even more striking by using “idols” instead of “gods,” and says, “the people ate of their sacrifices.” The Israelites at Shittim were doing precisely what the Corinthians are claiming the “right” to do. The Lord’s anger produced a terrible plague that killed 24,000 people (Num 25:9). (Paul’s figure of 23,000 puzzles commentators; apparently he was alluding to the story from memory and got the number wrong; the exact number is not important for the point he is making.)3rd exhortation (1 Cor 10:9) “Do not test Christ” alludes to Num 21:4–9. Food is again the issue, though here there’s no reference to idolatry. The sin is primarily complaining against God: “The people spoke against God and against Moses, ‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we detest this miserable food’ ” (Num 21:5). The punishment of poisonous serpents is because they tested God by their desire for food: “They tested God in their heart by demanding the food they craved” (Ps 78:18). Why does Paul say, “We must not put Christ to the test, as some of them did” (1 Cor 10:9)? The likeliest explanation for this odd turn of expression is that Paul is thinking primarily of their action at present: they are putting Christ to the test by attending pagan temples and participating in the idol meals, which Paul insists must not be done. “…as some of them did” (already in 1 Cor 10:7, 8), is repeated for rhetorical parallelism, even though the Israelites in the wilderness were not, strictly speaking, putting Christ to the test (1 Cor 10:4).

4th, final exhortation (1 Cor 10:10) “do not grumble” is the most difficult to connect to a specific OT text and also the most difficult to relate to any known behavior of the Corinthians. Paul is likely thinking of when the people complain against Moses and Aaron and desire to return to Egypt (Num 14:2–4). There’s no mention of “the destroyer” (1 Cor 10:10; Exo 12:23), but the passage concludes with God’s definitive pronouncement that all of the current generation of Israelites except Joshua and Caleb will fall in the wilderness and not be allowed to enter the promised land (Num 14:28–38). God says to Moses and Aaron, “How long shall this wicked congregation complain against me? I have heard the complaints of the Israelites, which they complain against me” (Num 14:27). How is this related to the problems at Corinth? Perhaps Paul thinks of their criticisms of him as analogous to Israel’s complaints against Moses; this might be pertinent to the idol meat problem if the Corinthian letter had expressed complaints against Paul’s “weak” restrictive policy on eating such meat. Alternatively, perhaps Paul concludes his exhortations with this one because it’s the most comprehensive judgment of God against the unfaithful people; it’s not merely a few thousand who are punished, but the whole nation.Flee from idolatry for God is not to be trifled with is the emphatic reason for Paul heaping up examples from the Pentateuch. Those who defy God and flirt with idolatry, “craving” idol food (1 Cor 10:7), will suffer catastrophe (1 Cor 10:5, 10). Paul concludes his review of Israel’s history, saying, “So if you think you are standing firm…” [referring back to 10:1-4]… then “watch out that you do not fall” (1 Cor 10:12). The gnosis–boasters are confident in their own exousia, their own power to stand against any temptation/danger associated with the pagan temples, since such “gods” don’t exist (8:4-6). But Paul sternly warns, “Don’t be so cocky. The dire fate that befell ‘our fathers / ancestors’ (1 Cor 10:1) may await you as well.” The warning, which began in 9:24-27, is that they, too, might “fall,” just like the Israelites (1 Cor 10:5), even though they had their own form of “sacraments.” To “fall” is to fail to win the prize (1 Cor 9:24)–eternal salvation (1 Cor 6:9-11). The ultimate conclusion is in the emphatic pronouncement: “Therefore, my beloved, flee from the worship of idols” (1 Cor 10:14). Attending the temple feasts and going to prostitutes only brings God’s judgment. [“Flee from fornication” (1 Cor 6:18a).] The 2 practices are closely linked and Paul rejects both.

No risk of falling … with ordinary trials. How does 1 Cor 10:13 fit here? This verse has served generations of Christians as a word of hope in times of difficulty. But it’s not usually cited in context. It’s hard to see how it fits here, since 1 Cor 10:14 nicely follows 10:1-12. As a word of reassurance it sits awkwardly in the midst of a unit (10:1–22) full of stern warnings. So regard it as functioning in 2 directions at once: a continuation of the warning (10:1-12), and a word of assurance leading to “flee idolatry” (1 Cor 10:14). There’s no risk of them falling (1 Cor 10:12), as long as they are dealing with ordinary trials (1 Cor 10:13). God will help them through such. But they MUST “flee from idolatry” (1 Cor 10:14), for there’s no divine aid when one “tests” Christ in what they’re currently doing (1 Cor 10:9). Contrast the “testing” God allows us (1 Cor 10:13) with the danger of our “testing” God (1 Cor 10:9). God provides a “way out” for those “overtaken” by the trials common to all. But those participating in idolatry (10:7-10) shouldn’t presume to have any guarantees of safety or salvation. They must “flee” from idol worship (1 Cor 10:14) as from a burning building. The “way out” (1 Cor 10:13) is to “flee idolatry” (1 Cor 10:14). The word of reassurance (1 Cor 10:13)—which looks like a general maxim affirming the faithfulness of God to his people—is a part of Paul’s larger prohibition of idolatry.

1 Cor 10:13 puts things in perspective. The warning, based on the tragic examples of Israel (10:7-10), is powerfully direct. Some sins are incompatible with life in Christ that sure judgment–loss of salvation–is the inevitable result of persistence in them. They’re not being “overtaken” by temptation (1 Cor 10:13a), but are deliberate acts, based on a false security, that tests God — daring him to judge his “baptized ones.” Such deliberate, deadly disobedience is headed for destruction, as Scripture attests. But there’s also the faithful God, ready to aid those enduring trial, assuring them that there’s a way out, an end to it (1 Cor 10:13b). In the meantime he’s there to apportion the necessary ability to endure, appropriate to the trial.

Reflection: Imagine yourself in Israel’s story. Israel is “our fathers” (1 Cor 10:1) and the wilderness narrative (10:2-5) prefigures the church’s experience. Reimagine your life as belonging to that story—cf. other models of self-understanding. Good Bible study should encourage you to let your imagination seek to discover undiscerned correspondences between your world and the Bible story. Find yourself in the stories of Israel and the early church, just as Paul did with Israel’s story. Is that difficult? Yes. Possible? Yes. This is a necessary survival skill for Christians. We fail miserably when we try to make the text “relevant.” Instead, be drawn into the Bible in such a way that its world reshapes the norms and decisions of your life and church in the present–NOT the other way around. That is the task of Bible study.

The danger of idolatry. In a secular world, we’re in danger of their error of supposing that there’s no real danger of idolatry. If there’re no other gods, we can participate casually in whatever customs our culture deems normal and “sensible.” But 10:1–22 is a warning. Scrutinize our compromises with our culture. [See the boundaries between church and culture at the end of chapter 8.] If you think, “No problem, I can handle it; I can do this and still be a good Christian,” remember Paul’s warning. 2 dangers:

  1. Idols have more power than we suppose.
  2. The judgment of God. Paul warns not to test God (1 Cor 10:9). You must choose. You cannot partake of the table of the Lord and the table of demons (1 Cor 10:21).
  • Biblical scholars and theologians—working in a cultural climate influenced by optimistic rationalism—discount belief in “demons” as antiquated superstition. But not believing in the power of evil in the world is simply ignoring the evidence. You must discern the demons inviting you and flee resolutely. In our time the powers change their strategy. Rather than luring us away from the Lord’s table through offering meat, they invite us into “temples” of acquiring wealth by whatever means, and living as we please and choose.

Demons deceive those in bad fellowship (10:14-22). Be sensible (1 Cor 10:15). The long argument that began in 1 Cor 8:1 comes to a conclusion.

  • Paul finally asserts an absolute prohibition against idolatry (1 Cor 10:14).
  • Then in an appeal to their good sense (1 Cor 10:15) he explains from their own experience in the Lord’s Table (1 Cor 10:16-17) and from the OT sacred meals (1 Cor 10:18) that the same realities carry over to the pagan meals (1 Cor 10:19-20).
  • This therefore makes participation in 1 meal absolutely incompatible with participation in the other (1 Cor 10:21).
  • Just as with Israel’s idolatry (1 Cor 10:7), by their current behavior they are testing Christ (1 Cor 10:9), thus provoking him to jealousy (1 Cor 10:22).

10:14–22 draws out the practical implications of the wilderness story. After forcefully calling them to “flee from idolatry” (1 Cor 10:14), he changes his tone, while pressing the same argument. He appeals to them as “sensible people” (phronimoi) to judge the case he’s presenting (1 Cor 10:15) with a note of irony, for “sensible” is likely another of their favorite self-descriptions. Paul sarcastically contrasted their “sensible” nature to his foolishness (1 Cor 4:10; cf. the even more caustic 2 Cor 11:19). Paul’s other uses are pejorative (Rom 11:25; 12:16). In their letter the “knowing” likely describe their liberal policy about sharing temple meals as “sensible,” cf. the weak, who’d forbid it. Paul ironically turns their language back on them: if they are really sensible they’ll be persuaded by the following argument (10:16–21), which compares 3 types of meals:

  1. the Lord’s Supper (1 Cor 10:16–17),
  2. Jewish meals in conjunction with sacrifice (1 Cor 10:18), and
  3. meals at the table of a pagan god (1 Cor 10:19–21).

Each meal creates a koinonia (“fellowship”) among the participants and between the participants and the deity honored in the meal. Paul’s irrefutable argument is that the God who demands exclusive allegiance will not tolerate cultic eating that establishes a bond with any other gods or powers.The Lord’s Supper (1 Cor 10:16–17). Paul is not giving instructions about their worship (11:17–34) nor describing the sequence of events in its celebration. Rather, he states certain assumptions about the significance of the Lord’s Supper in order to argue from a shared interpretation of this meal to the point he wants to make about the temple meals. Thus, the fact that he mentions the cup before the bread in verse 16 (as also in Didache 9.1–4) is of no significance. We know from 11:23–26 that Paul’s form of the Lord’s Supper tradition places the bread first; he reverses the order of the elements in verse 16 only because he wants to elaborate on the significance of sharing the bread in verse 17.Sharing in the blood and body of Christ (1 Cor 10:16) have nothing to do with mysteriously ingesting Christ in the meal; rather, Paul means that the participants in the supper are brought into partnership or covenant (1 Cor 11:25) with Christ through sharing the meal. They’d find nothing surprising in Paul’s words; he’s articulating a commonly held understanding, perhaps even using traditional language. Then because all the members of the community are brought together into covenant relation with Christ through eating the one bread, they become in effect one body; the eucharistic celebration creates not only koinnia with Christ but also unity within the community (1 Cor 10:17). This point prepares the way for Paul’s subsequent appeal to them to act for the sake of others in the church (1 Cor 10:23–24; 10:31–11:1). Here again, as we have seen throughout the letter, Paul’s concern for unity and peace in the community undergirds his exhortation.The sacrificial practices of Israel (1 Cor 10:18). Not only do the priests eat the sacrificial meat (1 Cor 9:13; Lev 7:6) but also all the people participate in eating the sacrifices and thus become “partners [koinnoi] in the altar.” Probably Paul is thinking of the provisions for tithe offerings in Dt 14:22–26: “In the presence of the LORD your God, in the place that he will choose as a dwelling for his name, you shall eat the tithe of your grain, your wine, and your oil, as well as the firstlings of your herd and flock, so that you may learn to fear the LORD your God always… . And you shall eat there in the presence of the LORD your God, you and your household rejoicing together.” This shows that it’s not some sort of mystical union affected through the meal—an idea foreign to the OT. The meal is to be eaten “in the presence of the Lord” as a sign of the covenant relationship between God and the people, a covenant that also binds the people together. Josephus writes: “Our sacrifices are not occasions for drunken self-indulgence—such practices are abhorrent to God—but for sobriety. At these sacrifices prayers for the welfare (stria) of the community must take precedence of those for ourselves; for we are born for fellowship (koinonia), and he who sets its claims above his private interests is specially acceptable (kecharismenos: “graced”) to God.”Thus, the community meal in the presence of God establishes a bond with the one who is worshiped by the community. The “knowing” Corinthians assert that the pagan gods are nothing but human fantasy (1 Cor 8:4) and that any activity in their temples is nothing but an empty gesture. No bond can be established with a god that does not exist. Paul’s argument, which depends on establishing parallelism between the three meals (16–21)—Christian, Jewish, pagan—breaks down unless he attributes real existence to the pagan gods. The argument works only if he denies what he’s already asserted that there’s no God but one (8:4–6). So, “What do I imply then? That food sacrificed to idols is anything, or that an idol is anything?” (1 Cor 10:19)Demons. A literal translation of the Greek text reads: “What then am I saying? That idol meat is anything or that an idol is anything? [No,] but that what they sacrifice ‘they sacrifice to demons and not to God’” (1 Cor 10:20). In Paul’s quotation (Dt 32:17), it is Israel, not pagans, who are sacrificing to demons. From the Song of Moses—that Paul alludes to repeatedly (Rom 10:19; 12:19; 15:10; 1 Cor. 10:22)—Moses indicts Israel’s unfaithfulness in turning to idolatry despite God’s many blessings: “They made him jealous with strange gods, with abhorrent things they provoked him. They sacrificed to demons, not God, to deities they had never known… They made me jealous with what is no god, provoked me with their idols” (Dt 32:16–17, 21). This implies that the sacrifices of pagans are offered to demons, and that God’s own people are being implicated in this “abhorrent” practice. While denying the real existence of pagan gods (1 Cor 8:5), Paul affirms the existence of a world of spiritual powers hostile to God (Dt 32:7), who are associated with pagan cultic practice. Those participating in the temple meals become “partners [koinnoi] with demons” (1 Cor 10:20b), which Paul tries to prevent. The alternatives are starkly posed: they must choose between the table of the Lord and the table of demons (1 Cor 10:21). It is impossible to be a sharer in both. Why? Because God won’t permit it, as the OT amply demonstrates. It’s impossible to remain in covenant relation to God while forming entangling alliances with these evil inferior spiritual powers—which Paul believed to be entirely real.Israel’s radically exclusive monotheistic faith is clear. In the ancient world, it was thoroughly commonplace to worship various gods and goddesses. It was probably a good bet to worship several gods as a way of diversifying one’s spiritual investments. The God of Israel, however, won’t tolerate this. Jews—and, later, Christians—puzzled and outraged their pagan neighbors by refusing, even for the sake of appearances, to venerate any god but one. The “knowing” Corinthians were seeking to work out some sort of “sensible” compromise on this matter, but Paul would have none of it.Paul urges imaginative conversion, calling them out of the pluralistic religiosity of their culture into a rigorously exclusive symbolic world depicted by the fearful narratives of Exo, Num, and Dt. Those who responded to Paul’s preaching of the gospel and took the plunge into that world may not have realized fully what they were getting themselves into. They were not just accepting a more refined system of philosophical truth that’d allow them to relativize all particular religious practices and to sample them as they chose, with lofty indifference; rather, they were entering a binding covenant relationship with a God who had given up his only Son for them and who demanded nothing less than total allegiance in return.The conclusion echoes Dt one more time: “Or shall we provoke the Lord to jealousy?”(1 Cor 10:22a) The answer is clear from Dt 32. Yet, some may still enter the temples of idols and eat their sacrificial meat to display their own freedom and strength of character. Paul leaves the “strong” with a final ominous question: “Are we stronger than he?” (1 Cor 10:22b) Paul is uncompromising against eating idol food in temples. Then why did he begin in ch. 8 with a mild appeal of asking the “knowing” Corinthians to act in loving consideration for the weak?

  1. The 2 arguments are complementary, not antithetical. Both lead to the same conclusion: Don’t go to the temple feasts. Paul begins with “build up the community in love.” Then he teaches the gnosis-boasters to see the Christian life in a radically different way. In Phil 2:4, “Let each of you look not only to your own interests, but to the interests of others.” If he had simply begun with the word of prohibition, he’d not have been able to make this point so effectively.
  2. The “food [meat] offered to idols” was available not only at temple dinners but also in the public market—and, thus, in private homes. In 8:7–13 and 10:1–22 Paul addresses the problem of idolatry in temples but not whether the meat itself is forbidden in other settings. By appealing 1st to concern for others Paul laid a foundation to address the latter problem (10:23–11:1).

REFLECTION. 10:1–22 intensely urgently warns: “Flee from idolatry” (1 Cor 10:14). [Revised Common Lectionary–3rd Sun in Lent, Year C, reading ends at 10:13, omits the climactic warning of 10:14, 15-22. Connect Isa 55:1–9 [come drink and eat] with the eating drinking motifs in 1 Cor 10–contrast Isaiah’s gracious offer of divine sustenance to the temptations of eating idol food. Lk 13:1–9 [disasters befalling innocent victims], is a counterpoint to Paul’s narration of the disasters that came upon Israel because of their idolatry (1 Cor 10:5, 8-10). The causes of these misfortunes differ. But Luke and Paul offer a word of warning, for self–examination and repentance.] With 1 Cor 10:1–22, the OT reading from Exo 32 or Dt 32 or Num, is the background. Paul’s forceful argument is as though it’s a letter to us.

Reference:

  1. Richard B. Hays. First Corinthians. Interpretation. A Bible Commentary for Teaching and Preaching. 1997.
  2. Gordon D. Fee. First Corinthians. The New International Commentary on the NT. 1987, 2014.
  3. Richard B. Hays. The Moral Vision of the N.T. A Contemporary Introduction to N.T. Ethics. 1996.

Sermons:

  1. 7/12/20: Always Thank God (1:1-9) [1 Cor 1:4].  Cosmic Epic Calling [1 Cor 1:2].
  2. 7/19/20: The Devil Divides, God Unites (1:10-17) [1 Cor 1:10]. All Agree. No Divisions. Perfect Unity.
  3. 7/26/20: The Cross—God‘s Way—is Dumb (1:18-25) [1 Cor 1:18]. The Cross Stumbles. The Cross is like a Cop Out. Foolish Cross.
  4. 8/2/20: What You Were, Who Christ Is (1:26-31) [1 Cor 1:26, 30]. The Necessity of Lack. No Boasting  [1 Cor 1:31].
  5. 8/9/20: Nothing but Jesus (2:1-5) [1 Cor 2:2].
  6. 8/16/20: Wise vs. Stupid (2:6-16) [1 Cor 2:6]. True Wisdom is Only for the Mature. The Mind of Christ [1 Cor 2:16].
  7. 8/23/20: You‘re NOT Spiritual (3:1-4) [1 Cor 3:1].  Spiritual, Yet Not Spiritual.
  8. 8/30/20: Merely Servants (3:5-9) [1 Cor 3:5]. Field Laborers.
  9. 9/6/20: Build with Care or Be Destroyed (3:10-15, 16-17) [1 Cor 3:10-11]. God’s Temple.
  10. 9/13/20: Deceived by Wisdom (3:18-23). All Belongs to Christ and God. Wisdom doesn’t boast.
  11. 9/20/20: When You Are Judged (4:1-5) [1 Cor 4:4]. Go Ahead…Judge Me!  Judged Only by God; Accountable Only to God.  Judging Others Blinds You.
  12. 9/27/20: When You Are Scum (4:6-13) [1 Cor 4:13]. Become Scum. Puffed up Corinthians and Suffering Apostle amid Others’ Boasting.
  13. 10/4/20: Imitate Me (4:14-21) [1 Cor 4:19]. Fatherly Admonition. Final Warning to Boasters. Fatherly Admonition to Paul’s Corinthian Children.
  14. 10/11/20: Expel the Wicked Man (5:1-13) [1 Cor 5:13]. Drive out the wicked person from among you. [David, Daniel]
  15. 10/18/20: You Were Washed in the Name (6:1-11) [1 Cor 6:11]. You will Judge the World [1 Cor 6:2]. I Say this to shame you [1 Cor 6:5]. [Christy Peace]
  16. 10/25/20: Your Body is NOT Yours (6:12-20) [1 Cor 6:13]. Glorify God with Your Body. [Adrien]
  17. 11/1/20: Sex in Marriage is a Good Thing (7:1-7). [Yohan] [Women, Wives, Wise West Loop Elders and Singles]
  18. 11/8/20: No Divorce (7:8-16). [Angie]
  19. 11/15/20: Remain as You Are (7:17-24). [Taniesha]
  20. 11/22/20: An Eschatological Reason to Stay Single (7:25-31). [David, Daniel]
  21. 11/29/20: An Urgent Imperative for Singles (7:32-35). [Sarah, Josh]
  22. 12/6/20: Stay Single or Marry (7:36-40). [Noah, Jim]
  23. 12/13/20: You Love when You‘re Known by God (8:1-13). [Rhoel, Chris] Strong in Love or Knowledge.
  24. 1/3/2021: Don‘t use your rights (9:1-18).
  25. 1/10/21: Use your freedom to train yourself (9:19-17).
  26. 1/17/21: Misusing your freedom [rights, privileges] brings judgement and demons (10:1-22).
  27. 1/24/21: Glorify God, seek the good of others (10:23-11:1).
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