10:1 {For} (\gar\). Correct text, not \de\. Paul appeals to the
experience of the Israelites in the wilderness in confirmation of
his statement concerning himself in 9:26f. and as a powerful
warning to the Corinthians who may be tempted to flirt with the
idolatrous practices of their neighbours. It is a real, not an
imaginary peril. {All under the cloud} (\pantes hupo tēn
nephelēn\). They all marched under the pillar of cloud by day
(Ex 13:21; 14:19) which covered the host (Nu 14:14; Ps
95:39). This mystic cloud was the symbol of the presence of the
Lord with the people.

10:2 {Were all baptized unto Moses in the cloud and in the sea}
(\pantes eis ton Mōusēn ebaptisanto en tēi nephelēi kai en tēi
thalassēi\). The picture is plain enough. The mystic cloud
covered the people while the sea rose in walls on each side of
them as they marched across. B K L P read \ebaptisanto\
(causative first aorist middle, got themselves baptized) while
Aleph A C D have \ebaptisthēsan\ (first aorist passive, were
baptized). The immersion was complete for all of them in the sea
around them and the cloud over them. Moses was their leader then
as Christ is now and so Paul uses \eis\ concerning the relation
of the Israelites to Moses as he does of our baptism in relation
to Christ (Ga 3:27).

10:3 {The same spiritual meat} (\to auto pneumatikon brōma\).
Westcott and Hort needlessly bracket to \auto\. \Brōma\ is food,
not just flesh. The reference is to the manna (Ex 16:13ff.)
which is termed "spiritual" by reason of its supernatural
character. Jesus called himself the true bread from heaven (Joh
6:35) which the manna typified.

10:4 {For they drank of a spiritual rock that followed them}
(\epinon ek pneumatikēs akolouthousēs petras\). Change to the
imperfect \epinon\ shows their continual access to the
supernatural source of supply. The Israelites were blessed by the
water from the rock that Moses smote at Rephidim (Ex 17:6) and
at Kadesh (Nu 20:11) and by the well of Beer (Nu 21:16). The
rabbis had a legend that the water actually followed the
Israelites for forty years, in one form a fragment of rock
fifteen feet high that followed the people and gushed out water.
Baur and some other scholars think that Paul adopts this
"Rabbinical legend that the water-bearing Rephidim rock journeyed
onwards with the Israelites" (Findlay). That is hard to believe,
though it is quite possible that Paul alludes to this fancy and
gives it a spiritual turn as a type of Christ in allegorical
fashion. Paul knew the views of the rabbis and made use of
allegory on occasion (Ga 4:24). {And the rock was Christ} (\hē
petra de ēn ho Christos\). He definitely states here in symbolic
form the preexistence of Christ. But surely "we must not disgrace
Paul by making him say that the pre-incarnate Christ followed the
march of Israel in the shape of a lump of rock" (Hofmann). He
does mean that Christ was the source of the water which saved the
Israelites from perishing (Robertson and Plummer) as he is the
source of supply for us today.

10:5 {With most of them} (\en tois pleiosin autōn\). "A mournful
understatement," for only two (Caleb and Joshua) actually reached
the Promised Land (Nu 14:30-32). All the rest were rejected or
\adokimoi\ (9:27). {Were overthrown} (\katestrōthēsan\). First
aorist passive indicative of \katastrōnnumi\, old compound verb,
to stretch or spread down as of a couch, to lay low (Euripides),
as if by a hurricane. Powerful picture of the desolation wrought
by the years of disobedience and wanderings in the desert by this
verb quoted from Nu 14:16.

10:6 {Were our examples} (\tupoi hēmōn egenēthēsan\). More
exactly, examples for us (objective genitive \hēmōn\, not
subjective genitive, of us). The word \tupoi\ (our types) comes
from \tuptō\, to strike, and meant originally the mark of a blow
as the print of the nails (Joh 20:25), then a figure formed by
a blow like images of the gods (Ac 7:43), then an example to be
imitated (1Pe 5:3; 1Ti 4:12; 1Th 1:7; 2Th 3:9), or to be
avoided as here, and finally a type in a doctrinal sense (Ro
5:14; Heb 9:24). {To the intent we should not lust after} (\eis
to mē einai hēmas epithumētas\). Purpose expressed by \eis\ with
the articular infinitive \to einai\ and the accusative of general
reference with \epithumētas\ (lusters) in the predicate.

10:7 {Neither be ye idolaters} (\mēde eidōlolatrai ginesthe\).
Literally, stop becoming idolaters, implying that some of them
had already begun to be. The word \eidōlolatrēs\ seems to be a
Christian formation to describe the Christian view. Eating \ta
eidōlothuta\ might become a stepping-stone to idolatry in some
instances. {Drink} (\pein\). Short form for \piein\, sometimes
even \pin\ occurs (Robertson, _Grammar_, p. 204). {To play}
(\paizein\). This old verb to play like a child occurs nowhere
else in the N.T., but is common in the LXX and it is quoted here
from Ex 32:6. In idolatrous festivals like that witnessed by
Moses when he saw the people singing and dancing around the
golden calf (Ex 32:18f.).

10:8 {Neither let us commit fornication} (\mēde porneuōmen\).
More exactly, And let us cease practicing fornication as some
were already doing (1Co 6:11; 7:2). The connection between
idolatry and fornication was very close (see Jowett, _Epistles of
Paul_, II, p. 70) and see about Baal-Peor (Nu 25:1-9). It was
terribly true of Corinth where prostitution was part of the
worship of Aphrodite. {In one day} (\miāi hēmerāi\). An item that
adds to horror of the plague in Nu 25:9 where the total number
is 24,000 instead of 23,000 as here for one day.

10:9 {Neither let us tempt the Lord} (\mēde ekpeirazōmen ton
Kurion\). So the best MSS. instead of Christ. This compound
occurs in LXX and in N.T. always about Christ (here and Mt 4:7;
Lu 4:12; 10:25). Let us cease sorely (\ek-\) tempting the Lord
by such conduct. {And perished by the serpents} (\kai hupo tōn
opheōn apōllunto\). Vivid imperfect middle (cf. aorist middle
\apōlonto\ in verse 10), were perishing day by day. The story
is told in Nu 21:6. The use of \hupo\ for agent with the
intransitive middle of \apollumi\ is regular. Note the Ionic
uncontracted genitive plural \opheōn\ rather than \ophōn\.

10:10 {Neither murmur ye} (\mēde gogguzete\). Implying that some
of them were murmuring. For this late picturesque onomatopoetic
verb see on ¯Mt 20:11. The reference seems to be to Nu 16:41f.
after the punishment of Korah. {By the destroyer} (\hupo tou
olothreutou\). This word, from \olothreuō\ (late verb from
\olethros\, destruction) occurs only here, so far as known. The
reference is to the destroying angel of Ex 12:23 (\ho
olothreuōn\).

10:11 {Now these things happened unto them} (\tauta de sunebainon
ekeinois\). Imperfect tense because they happened from time to
time. {By way of example} (\tupikōs\). Adverb in sense of \tupoi\
in verse 6. Only instance of the adverb except in
ecclesiastical writers after this time, but adjective \tupikos\
occurs in a late papyrus. {For our admonition} (\pros nouthesian
hēmōn\). Objective genitive (\hēmōn\) again. \Nouthesia\ is late
word from \noutheteō\ (see on ¯Ac 20:31; 1Th 5:12,14) for
earlier \nouthetēsis\ and \nouthetia\. {The ends of the ages have
come} (\ta telē tōn aiōnōn katēntēken\). Cf. Heb 9:26 \hē
sunteleia tōn aiōnōn\, the consummation of the ages (also Mt
13:40). The plural seems to point out how one stage succeeds
another in the drama of human history. \Katēntēken\ is perfect
active indicative of \katantaō\, late verb, to come down to (see
on ¯Ac 16:1). Does Paul refer to the second coming of Christ as
in 7:26? In a sense the ends of the ages like a curtain have
come down to all of us.

10:12 {Lest he fall} (\mē pesēi\). Negative purpose with \mē\ and
second aorist active subjunctive of \piptō\.

10:13 {Hath taken} (\eilēphen\). Perfect active indicative of
\lambanō\. {But such as man can bear} (\ei mē anthrōpinos\).
Except a human one. Old adjective meaning falling to the lot of
man. {Above that ye are able} (\huper ho dunasthe\). Ellipsis,
but plain. There is comfort in that God is faithful, trustworthy
(\pistos\). {The way of escape} (\tēn ekbasin\). "The way out" is
always there right along with (\sun\) the temptation. This old
word only here in N.T. and Heb 13:7 about death. It is cowardly
to yield to temptation and distrustful of God.

10:14 {Wherefore} (\dioper\). Powerfully Paul applies the example
of the Israelites to the perilous state of the Corinthians about
idolatry. See on verse ¯7 for word \eidōlolatreia\.

10:15 {As to wise men} (\hōs phronimois\). No sarcasm as in 2Co
11:19, but plea that they make proper use of the mind (\phren\)
given them.

10:16 {The cup of blessing} (\to potērion tēs eulogias\). The cup
over which we pronounce a blessing as by Christ at the
institution of the ordinance. {A communion of the blood of
Christ} (\koinōnia tou haimatos tou Christou\). Literally, a
participation in (objective genitive) the blood of Christ. The
word \koinōnia\ is an old one from \koinōnos\, partner, and so
here and Php 2:1; 3:10. It can mean also fellowship (Ga 2:9)
or contribution (2Co 8:4; Php 1:5). It is, of course, a
spiritual participation in the blood of Christ which is
symbolized by the cup. Same meaning for \koinōnia\ in reference
to "the body of Christ." {The bread which we break} (\ton arton
hon klōmen\). The loaf. Inverse attraction of the antecedent
(\arton\) to the case (accusative) of the relative (\hon\)
according to classic idiom (Robertson, _Grammar_, p. 488).
\Artos\ probably from \arō\, to join or fit (flour mixed with
water and baked). The mention of the cup here before the bread
does not mean that this order was observed for see the regular
order of bread and then cup in 11:24-27.

10:17 {One bread} (\heis artos\). One loaf. {Who are many} (\hoi
polloi\). The many. {We all} (\hoi pantes\). We the all, the
whole number, \hoi pantes\ being in apposition with the subject
{we} (\hēmeis\ unexpressed). {Partake} (\metechomen\). Have a
part with or in, share in. See on ¯9:12; Heb 2:14; 5:13
(partaking of milk). {Of the one bread} (\tou henos artou\). Of
the one loaf, the article \tou\ referring to one loaf already
mentioned. {One body} (\hen sōma\). Here the mystical spiritual
body of Christ as in 12:12f., the spiritual kingdom or church
of which Christ is head (Col 1:18; Eph 5:23).

10:18 {After the flesh} (\kata sarka\). The literal Israel, the
Jewish people, not the spiritual Israel (\Israēl kata pneuma\)
composed of both Jews and Gentiles, the true children of faith
(Ro 2:28; 9:8; Gal 3:7). {Communion with the altar} (\koinōnoi
tou thusiastēriou\). Same idea in \koinōnoi\ participators in,
partners in, sharers in (with objective genitive). The word
\thusiastērion\ is from late verb \thusiazō\, to offer sacrifice,
and that from \thusia\, sacrifice, and that from \thuō\, common
verb to slay, to sacrifice (verse 20). The Israelites who offer
sacrifices have a spiritual participation in the altar.

10:19 {A thing sacrificed to idols} (\eidōlothuton\). See on ¯Ac
15:29; 1Co 8:1,4. {Idol} (\eidōlon\). Image of a god. See on ¯Ac
7:41; 15:20; 1Co 8:4,7.

10:20 {But I say that} (\all' hoti\). The verb \phēmi\ (I say)
must be repeated from verse 19 before \hoti\. {To demons, and
not to God} (\daimoniois kai ou theōi\). Referring to LXX text of
De 32:17. It is probable that by \ou theōi\ Paul means "to a
no-god" as also in De 32:21 \ep' ouk ethnei\ (by a no-people).
This is Paul's reply to the heathen who claimed that they
worshipped the gods represented by the images and not the mere
wood or stone or metal idols. The word \daimonia\ is an adjective
\daimonios\ from \daimōn\, an inferior deity, and with same idea
originally, once in this sense in N.T. (Ac 17:18). Elsewhere in
N.T. it has the notion of evil spirits as here, those spiritual
forces of wickedness (Eph 6:12) that are under the control of
Satan. The word \daimonia\, so common in the Gospels, occurs in
Paul's writings only here and 1Ti 4:1. Demonology is a deep and
dark subject here pictured by Paul as the explanation of
heathenism which is a departure from God (Ro 1:19-23) and a
substitute for the worship of God. It is a terrible indictment
which is justified by the licentious worship associated with
paganism then and now.

10:21 {Ye cannot} (\ou dunasthe\). Morally impossible to drink
the Lord's cup and the cup of demons, to partake of the Lord's
table and the table of demons. {Of the table of the Lord}
(\trapezēs Kuriou\). No articles, but definite idea. \Trapeza\ is
from \tetra\ (four) and \peza\ (a foot), four-footed. Here
{table} means, as often, what is on the table. See Lu 22:30
where Jesus says "at my table" (\epi tēs trapezēs mou\),
referring to the spiritual feast hereafter. Here the reference is
plainly to the Lord's Supper (\Kuriakon deipnon\, 1Co 11:20).
See allusions in O.T. to use of the table in heathen idol feasts
(Isa 65:11; Jer 7:18; Eze 16:18f.; 23:41). The altar of
burnt-offering is called the table of the Lord in Mal 1:7
(Vincent).

10:22 {Provoke to jealousy} (\parazēloumen\). The very word used
in De 32:21 of the insolence of the old Israelites. Quoted in
Ro 10:19. Such double-dealing now will do this very thing.
{Stronger than he} (\ischuroteroi autou\). Comparative adjective
followed by the ablative.

10:23 See on ¯6:12 for {lawful} (\exestin\) and {expedient}
(\sumpherei\). {Edify not} (\ouk oikodomei\). Build up.
Explanation of {expedient} (\sumpherei\).

10:24 {Let no man seek his own} (\mēdeis to heautou zēteitō\).
This is Paul's rule for social relations (1Co 13:5; Ga 6:2; Ro
14:7; 15:2; Php 2:1ff.) and is the way to do what is expedient
and what builds up. {His neighbour's good} (\to tou heterou\).
Literally, "the affair of the other man." Cf. \ton heteron\ in
Ro 13:8 for this idea of \heteros\ like \ho plēsion\ (the nigh
man, the neighbour) in Ro 15:2. This is loving your neighbour
as yourself by preferring your neighbour's welfare to your own
(Php 2:4).

10:25 {In the shambles} (\en makellōi\). Only here in N.T. A
transliterated Latin word _macellum_, possibly akin to \maceria\
and the Hebrew word for enclosure, though occurring in Ionic and
Laconian and more frequent in the Latin. It occurs in Dio Cassius
and Plutarch and in the papyri and inscriptions for "the
provision market." Deissmann (_Light from the Ancient East_, p.
276) says: "In the Macellum at Pompeii we can imagine to
ourselves the poor Christians buying their modest pound of meat
in the Corinthian Macellum (1Co 10:25), with the same life-like
reality with which the Diocletian maximum tariff called up the
picture of the Galilean woman purchasing her five sparrows."
{Asking no questions for conscience sake} (\mēden anakrinontes
dia tēn suneidēsin\). As to whether a particular piece of meat
had been offered to idols before put in the market. Only a part
was consumed in the sacrifices to heathen gods. The rest was sold
in the market. Do not be over-scrupulous. Paul here champions
liberty in the matter as he had done in 8:4.

10:26 This verse gives the reason for Paul's advice. It is a
quotation from Ps 24:1 and was a common form of grace before
meals. {Fulness} (\plērōma\). Old word from \plēroō\, to fill,
here that with which a thing is filled, whatever fills the earth.

10:27 {Biddeth you} (\kalei humas\). To a general banquet, but
not to a temple feast (8:10) which is prohibited. If a pagan
invites Christians to their homes to a banquet, one is to act
like a gentleman.

10:28 {But if any man say unto you} (\ean de tis humin eipēi\).
Condition of third class. Suppose at such a banquet a "weak"
brother makes the point to you: "This hath been offered in
sacrifice" (\touto hierothuton estin\). \Hierothuton\, late word
in Plutarch, rare in inscriptions and papyri, only here in N.T.
{Eat not} (\mē esthiete\). Present imperative with \mē\
prohibiting the habit of eating then. Pertinent illustration to
the point of doing what is expedient and edifying. {That shewed
it} (\ton mēnusanta\). First aorist active articular participle
(accusative case because of \dia\) from \mēnuō\, old verb, to
point out, to disclose. See Lu 20:37.

10:29 {For why is my liberty judged by another conscience?}
(\hina ti gar hē eleutheria mou krinetai hupo allēs
suneidēseōs;\). Supply \genētai\ (deliberative subjunctive) after
\ti\. Paul deftly puts himself in the place of the strong brother
at such a banquet who is expected to conform his conscience to
that of the weak brother who makes the point about a particular
piece of meat. It is an abridgment of one's personal liberty in
the interest of the weak brother. Two individualities clash. The
only reason is love which builds up (8:2 and all of chapter
1Co 13). There is this eternal collision between the forces of
progress and reaction. If they work together, they must consider
the welfare of each other.

10:30 Paul carries on the supposed objective to his principle of
love. Why incur the risk of being evil spoken of
(\blasphēmoumai\) for the sake of maintaining one's liberty? Is
it worth it? See Ro 14:6 where Paul justifies the conscience of
one who eats the meat and of one who does not. Saying grace over
food that one should not eat seems inconsistent. We have this
very word _blaspheme_ in English.

10:31 {To the glory of God} (\eis doxan theou\). This is the
ruling motive in the Christian's life, not just having his own
way about whims and preferences.

10:32 {Give no occasion of stumbling} (\aproskopoi\). Late word
and in papyri, only three times in N.T. (here; Php 1:10; Ac
24:16). See on ¯Acts 24:16. Here in active sense, not tripping
others by being a stumbling-block, as in Sirach 32:21, but
passive in Ac 24:16.

10:33 {Mine own profit} (\to emoutou sumpheron\). Old word from
\sumpherō\, to bear together, and explains use of verb in verse
23. {That they may be saved} (\hina sōthōsin\). First aorist
passive subjunctive of \sōzō\, to save, with \hina\ purpose
clause with same high motive as in 9:22. This is the ruling
passion of Paul in his dealings with men.