Verse by Verse

¹⁶ The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

¹⁷ For we, though many, are one bread and one body; for we all partake of that one bread.

¹⁸ Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar?

¹⁹ What am I saying then? That an idol is anything, or what is offered to idols is anything?

²⁰ Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons.

²¹ You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons.

²² Or do we provoke the Lord to jealousy? Are we stronger than He?

blessing (v.16) — can mean “praise,” “benefit” or “giving thanks” — Here it probably means giving thanks.

communion (v.16) = having in common — a share (here) in the effects of the blood, the death of Christ

During the Lord’s sojourn upon this earth, His flesh was the tabernacle of God. God was in Christ (2 Corinthians 5:19); Jesus was the God-Man. Throughout the days of His life on earth the flesh was the instrument in which He fulfilled the Father’s will in every respect. The cross was the final step. He willingly went to the cross, and on the cross proclaimed, “It is finished!” Jesus is the living, glorified, Christ — the bread of life for the souls of believers. — Greene, page 335.

one bread (v.17) — the unity of the members of the Body of Christ with Him and with each other

True believers rejoice in our position in the heavenlies in Christ, and all our spiritual blessings there. Too many come short, however, in gratefully remembering that all this is ours because our Lord left heaven to have His body broken and His life’s blood poured out for our sins. This is why God has given us this physical memorial.

Let us never forget that for us to be baptized into Christ (Romans 6:3) He had to be baptized into the human race, becoming bone of our bone and flesh of our flesh — one with us, yea, one of us. Before we could be baptized into deity, He had to be baptized into humanity. Before we could be baptized into His death (Romans 6:3), He had to be baptized into our death (Luke 12:50). To lift us from earth to heaven and bless us with “all spiritual blessings” there, He had to leave heaven, come down to this sin-cursed world and take on Himself a physical body to be beaten and scourged and spit upon and nailed to a cross. — Stam, page 174.

partake (v. 17) — share with — with Christ in His death, burial, resurrection and life. — We are many, but we share His one life.

(About verse 17) That each believer breaks off a fragment of the loaf for himself indicates his individual fellowship with Christ on the ground of His death, while, at the same time, the fact that all do it is a token of the essential oneness of the members of the Body of Christ.  

(About verse 18) In certain offerings the offerers, after a part had been burnt on the altar, and a part had been given to the priests, ate the rest in the court of the tabernacle, Leviticus 7:15-21; Deuteronomy 12:5-7 and 18:18. To participate in the sacrificial feasts was to have fellowship with the living God, who appointed them. The apostle is about to show the spiritual application of this in the matter of the partaking of the Lord’s supper. — Vine, page 71.

anything (v.19) — The false gods and the sacrifices to them are, in and of themselves, nothing.

demons (v.20) — The pagans thought they were sacrificing to gods but they were really sacrificing to demons which instigate idolatry.

fellowship with demons (v.20) — by partaking in pagan feasts. To eat meat bought in the market which had been offered to idols was one thing. To eat it at a pagan feast in a pagan temple was a whole different thing.

To attempt to fellowship with pagans while taking the Lord’s supper is to anger God (v.22).

¹¹ Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.

¹² Therefore let him who thinks he stands take heed lest he fall.

¹³ No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.

¹⁴ Therefore, my beloved, flee from idolatry.

¹⁵ I speak as to wise men; judge for yourselves what I say.

them (v.11) — stressed

examples (v.11) = lit. “typically” — as a figure or pattern

admonition (v.11) = “putting in mind” — training by word — encouragement or, as here, warning

ends of the ages (v.11) — end of God’s purpose. The things in past ages happened for examples to those in this age when God’s purpose in Christ has been accomplished.

way of escape (v.13) — through the strength of Christ — through the fruit of the Spirit

idolatry (v.14) — probably referring back to the subject of chapter 8.

⁶ Now these things became our examples, to the intent that we should not lust after evil things as they also lusted.

⁷ And do not become idolaters as were some of them. As it is written, “The people sat down to eat and drink, and rose up to play.”

⁸ Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell;

⁹ nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents;

¹⁰ nor complain, as some of them also complained, and were destroyed by the destroyer.

our examples (v.6) = lit. “these things came to pass as examples for us” — showing (as does the entire law) what will happen if the Corinthians did as the Israelites did.

lust (v.6) — Numbers 11:4

The quote in verse 7 is from Exodus 32:6 in the Septuagint — in relation to worshiping the golden calf

twenty-three thousand (v.8) — That Balaam was Satan’s instrument in seducing Israel, as narrated in Numbers 25, is recorded in Numbers 31:16. In Numbers 25:9 the number mentioned is 24,000. The fact that the apostle mentions 23,000 here affords no real difficulty. We do not agree with those who suppose that Paul was quoting from memory. Nor is there any question of a difference in readings in the original. The passage in Numbers does not say 24,000 fell in one day. Accordingly the apostle may be giving the immediate result here, while the record given by Moses mentioned the full result. — Vine, page 68.

tempt (v.9) = try, challenge

Christ (v.9) — Jehovah of the Old Testament is Christ of the New Testament

murmur (v.10) — Numbers 16:14-47

Paul wasn’t saying that the Corinthians would be killed if they sinned. But he was pointing to the Old Testament as an example of sin and its consequences. If the Corinthians did what the Israelites did, they would certainly suffer spiritual consequences and even some natural consequences, although those who were saved wouldn’t lose their salvation.

Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin (Romans 3:19-20).

1 Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea,

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

³ all ate the same spiritual food,

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

⁵ But with most of them God was not well pleased, for their bodies were scattered in the wilderness.

moreover (v.1) — connected to chapter 9

brethren (v.1) — a loving appeal

unaware (v.1) — They weren’t unaware of the facts. He didn’t want them to be unaware of how the facts applied the them.

all (vs.1-4) — God blessed the entire nation of Israel — contrasted with “most” in v.5.

baptized (v.2) — identified with

When Paul wrote to the Corinthians about Israel’s baptism into Moses he naturally said: “all our fathers were under the cloud,” etc., for he was a Jew. But when he wrote to the Corinthian believers about themselves as a congregation, he said to them: “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led” (1 Corinthians 12:2). — Stam, page 165.

spiritual food (v.3) — manna from heaven (Psalms 78:25; John 6:31-32)

spiritual water (v.4) — natural water with supernatural origins

drank (v.4) — 1st use — past tense: 2nd use — imperfect tense, “continued to drink”

that Rock was Christ (v.4) — was (past tense) — a type of Christ, but also an indication of His presence with Israel. The Rock was stuck, possibly as a foreshadowing of His affliction (Isaiah 53:4)

most (v.5) — Only Caleb and Joshua entered Canaan (Numbers 14:30-32)

scattered (v.5) = lit. “to strew”

And so it was with the Corinthians believers — and so it is with the Bible-believing Church today. We have all been baptized by the Spirit “into one body,” and have all been blessed with the same “spiritual blessings;” not one of us has been excluded (1 Corinthians 12:13; Ephesians 1:3), but with many of us God has not been well pleased. He is pleased with us indeed as He sees us in Christ, but many Christians are forever rejoicing in their position while disgracefully neglecting their condition, spiritually and even morally. With this “God is not well pleased.” — Stam, page 169.

²⁴ Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it.

²⁵ And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown.

²⁶ Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air.

²⁷ But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.

run a race (v.24) — the reference is to the public Isthmian Games held once in three years close to Corinth. With these occasions all the Corinthians were very familiar. There were also the Olympian, Pythian and Nemean Games. These occasions were more than mere contests, they were great national and religious festivals. Only freemen could enter for them, and these only after they had satisfied the officials that they had undergone the appointed preliminary training. Upon the occasion a herald announced the name and country of each competitor. The victor received a crown consisting of a garland of either ivy or pine leaves. His family was honored, and when he returned to his own town, a breach was made in the walls through which he was to enter, this being a token that a place so honored needed no defending walls. The most famous contemporary Greek poet would immortalize his name in verse. — Vine, page 65.

__________

Moreover, they [contestants in the Isthmian Games] must keep morally clean, for preceding each contest the contestants were led about the arena by the herald or master of ceremonies while he asked, in a loud voice, whether any spectator could accuse the contestants of any crime, wickedness, slavery or depravity in life and manners. — Laurin, page 159

obtain it (v.24) — the prize — It’s not the competition, but the level of effort Paul is referring to.

temperate (v.25) = exercising self-control

perishable crown (v.25) — a wreath of leaves — liable to decay

imperishable (v.25) = amarantinos = unfading — the amaranth flower was a symbol of perpetuity

not with uncertainty (v.26) — without a definite goal

beats the air (v.26) — as a careless boxer

discipline my body (v.27) = strike under the eye — beat black and blue — combat with the old nature — Romans 6:13; 12:1; 1 Corinthians 10:31

subjection (v.27) — treat as a slave

preached (v.27) = acted as a herald

disqualified (v.27) = disapproved as a result of not passing the test — loss of reward

the word [disqualified] is often taken to mean cast off from God’s face and to be lost forever, but this thought is entirely strange to this passage and to the whole of Paul’s thought as well. The word is also an ancient athletic expression and means to be struck off the list as a runner and combatant. By no means does he suggest a loss of salvation and of his standing in Christ, but a loss of service and the consequent reward of grace, which in this whole section is persistently before his mind. — Bultema, page 79

¹⁹ For though I am free from all men, I have made myself a servant to all, that I might win the more;

²⁰ and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law;

²¹ to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law;

²² to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some.

²³ Now this I do for the gospel’s sake, that I may be partaker of it with you.

free (v.19) — from anyone who could compel him to do anything (see v.1)

under the law (v.20) — submitting voluntarily to the law even though he was free of it

without law (v.21) — not lawless, but not under the restrictions of the law

not being without law toward God (v.21) — not with the liberty to please himself

under law toward Christ (v.21) — submitting to His will

weak (v.22) — those troubled with things like eating meat offered to idols (Romans 14:1; 15:1)

I have become all things (v.22) — tense indicates continuing influence of past action

Paul does whatever he can to lead people to salvation (v.22), but he knows he will only reach some.

this I do (v.23) — should be “I do all things”

for the gospel’s sake (v.23) — should be “for the gospel” — not helping the gospel — Paul is talking of his dedication

partaker of it with you (v.23) — should be “joint partaker thereof”— he’s partnering with the gospel, not with the Corinthians

¹² If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ.

¹³ Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar?

¹⁴ Even so the Lord has commanded that those who preach the gospel should live from the gospel.

¹⁵ But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void.

¹⁶ For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!

¹⁷ For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.

¹⁸ What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.

this right (v.12) — the right to be financially supported by the church. Paul did not want to leave himself open to the accusation that he preached for money, so he was willing to sacrifice his right.

are we not even more (v.12) — “If others have a claim, don’t we have a greater claim?”

hinder (v.12) = cut in, an obstacle that blocks a path

those who minister (v.12) — Leviticus 6:16, 26; Numbers 18:8-19; Deuteronomy 18:1-4

When the appointed priests of God made the peace offering on the altar, a portion of the offering was consumed on the altar and a portion of it was designated for the priests’ own personal use. The Greek verb translated “wait upon” is paredreuo, and literally denotes “to sit constantly beside.” In our present verse [v.12], the verb speaks of the priests’ presentation of themselves at the altar — being constantly beside the altar to offer sacrifice. — Greene, page 302.

the Lord commanded that those who preach the gospel (v.14) — Matthew 10:10; Luke 10:7

boasting (v.15) — the grounds of his boasting, the gospel

void (v.15) = empty, of no effect

In verse 16, Paul is saying that no praise is due him for preaching the gospel because, to him, it is a necessity.

Paul would rather die than in any way hinder the gospel of Christ in loose-lipped Corinth. Still, this was not the only reason of Paul’s gratis labor. It is of prime importance between the twelve and Paul on the point of preaching. Not only from a material but from a formal point as well. The twelve voluntarily left John the Baptist to follow Christ. Just to cast their lot freely with Him was so great in His eye, that He as reward would lift them to a royal throne and make them Kings reigning over Israel. Paul was outside that hallowed circle, for he had never volunteered freely for the Lord. Just the reverse, necessity was laid upon him.

He was miraculously arrested to preach with the heavenly warning that it would be hard for him to kick against the pricks like a lazy or stubborn ox. Hence, it was perfectly evident that he would have no reward for following an earthly Jesus. Nor would he have a reward for preaching, because he had not done even this voluntarily. He had been set to work with a threat. There was now just one way left open to him to get the wonderful reward of grace, and that was to practice (prasso) the gospel willingly, spontaneously, joyfully without any pay from mortals. Then the Lord in His remunerative justice would reward him in the great day of reward (2 Timothy 4:8-9; Revelation 22:12). God gave him liberty to refuse a salary and waive all his rights to remuneration from men in order to await for it from God alone. — Bultema, pages 75-76.

laid (v.16) = pressed heavily upon

against my will (v.17) = not of my own will (but of God’s)

stewardship (v.17) — he is a servant doing what is required

Paul’s reward (v.18) is making the gospel known freely.

⁷ Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?

⁸ Do I say these things as a mere man? Or does not the law say the same also?

⁹ For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about?

¹⁰ Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope.

¹¹ If we have sown spiritual things for you, is it a great thing if we reap your material things?

The three illustrations [v.7] he draws have points of resemblance to the work of a missionary. As the soldier makes war with the foe, so the servant of God wages war against evil. As the husbandman plants a vineyard, so the servant of God plants a church. As the shepherd tends the flock, so a pastor sees to the spiritual welfare of those under his charge. Accordingly, as the soldier, the planter, the shepherd, all expect maintenance as the results of their labors, so he who ministers the Word has a right to expect to be maintained in view of the service he renders. — Vine, page 62.

as a mere man (v.8) = in accordance with man’s opinion

treads (v.9) — separating the grain from the husk, either by having the ox step on it or having it drag a threshing machine over it

The quote in verse 9 is from Deuteronomy 25:4.

for our sakes (v.10) — in this case, the Old Testament law regarding physical things has a spiritual application

material (v.11) — things needed for the physical body

1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?

² If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.

³ My defense to those who examine me is this:

⁴ Do we have no right to eat and drink?

⁵ Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?

⁶ Or is it only Barnabas and I who have no right to refrain from working?

Am I not free? (v.1) — appears first in the best manuscripts — referring to his subject in chapter 8 on Christian liberty

seen Jesus (v.1) — on the road to Damascus (Acts 9:17; 1 Corinthians 15:8)

seal (v.2) — the impression made by a seal — the church in Corinth was proof of Paul’s apostleship

my defense (v.3) — referring back to what he said in verses 1-2

eat and drink (v.4) — referring to his right to be supported by the church — not referring to the issue of eating meat offered to idols in chapter 8

a believing wife (v.5) — referring to his right to be supported again — in this case so he can support and travel with a wife (even though Paul wasn’t married)

Some, at least, of the 12 apostles, including Peter, and some, or all, of the Lord’s brothers (James, Jude?) were married (v.5).

Even though Paul had the right to support for himself and his family, he renounced those rights (and the right to be married) for the sake of his ministry, while at the same time still proclaiming those rights.

In this chapter, Paul illustrates the appeal made in chapter 8, that the Corinthian Christians refrain from exercising their rights and using their Christian liberty, when to do so would hinder weaker brethren spiritually. This he does by using himself as an illustration, and gives them his own practice in the use of his apostolic rights. He points out in particular his reasons for refusing to be maintained by the church. — Greene, pages 291-292.

Paul was showing that he really did give up his rights as he claimed in 8:13.

Barnabas and I (v.6) — the first missionary journey — they didn’t rely upon support from the churches

⁸ But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.

⁹ But beware lest somehow this liberty of yours become a stumbling block to those who are weak.

¹⁰ For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols?

¹¹ And because of your knowledge shall the weak brother perish, for whom Christ died?

¹² But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ.

¹³ Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

commend us to God (v.8) — What we eat has no bearing on God’s opinion of us.

liberty (v.9) = power, right

stumbling block (v.9) = an obstacle against which one may stub his foot — Romans 14:13

you who have knowledge (v.10) — the stronger brother who understands that food is not wrong in itself

emboldened (v.10) = to build up — to follow another’s example and so eat in opposition to his own conscience

Acts 15:28-29 shows that the eating of meat offered to idols was prevalent among believing Gentiles in Antioch and elsewhere as well (probably simply because it was the best meat), for in view of the decision at the Jerusalem Council they were requested to refrain from this in deference to Jewish believers who might be offended by it.

Acts 15:28-29, when coupled with verses 19-21, further indicates that Jews, more than Gentiles, would be thus offended. They might be less apt to really take in the fact that “an idol is nothing,” and to regard the offering of meat in idolatrous sacrifices only as an offense to the one true and living God. — Stam, page 152.

perish (v.11) — not loss of being, but loss of spiritual well-being and testimony

Verses 10-11 show how important it is to consider that when the weaker brother is constrained or emboldened by your action to eat meat sacrificed to idols, he really does sin, for it is in this very connection that Paul writes in Romans 14:14 and 23: … to him that esteemeth anything to be unclean, to him it is unclean … And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.”

But not only does the weaker brother sin when he follows your example in eating meat offered in sacrifice to idols: you sin also, both against your brother and against Christ (v.12). You gave him a guilty conscience and helped to destroy his Christian testimony and experience (v.11). — Stam, pages 152-153.

I will never again eat meat (v.13) — not loss of liberty but self-denial for the good of another. We don’t have the right to give up our liberty, but we do have the liberty to give up our rights.