Introductory remarks:
Paul continues his teaching on Christian liberty through the first verse of chapter eleven. "Paul says that what happened to the Israelites in the wilderness is an example to us to avoid their sins. God will not allow men to endure more than they can bear. He tells them they are identified with Christ and should avoid any appearance of idolatry to bring glory to God and men to God" (A Survey of 1 Corinthians - By Brenda). This chapter may be outlined as follows: warning against idolatry vv. 1-22; do all to the glory of God vv. 23-33.
Warning Against Idolatry
Verse 1, "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea."
LGT "For I wish you not to be ignorant, brethren, that our fathers all were under the cloud, and all through the sea passed."
For: this "for" connects this verse with the last verse of chapter nine. I wish you not to be ignorant: Paul is referring to the context of the last chapter, and also what he is about to teach them. Paul says, I do not want you to remain uniformed, knowing how fickle they were. Paul had their best interest at heart. Brethren: the fact that they did not know what Paul knew did not disqualify them from being his dear brethren. That our fathers were all under the cloud, and all through the sea passed: Paul is referring to the deliverance of the Israelites from Egyptian bondage; the cloud refers to the Lord's presence in leading them out through the sea, and into the wilderness.
Verse 2, "And were all baptized unto Moses in the cloud and in the sea;"
LGT "And all were baptized into Moses in the cloud and in the sea:"
And all were baptized: this does not refer to baptism, as we know it; it refers to their deliverance through the Red Sea. Into Moses: they were delivered by Moses; there is not a Scripture that states that Moses baptized anyone. This simply means that they were delivered under Moses' leadership. In the cloud and in the sea: the cloud represented Jesus Christ's watch care over them, and Moses' leadership and authority to guide them through the sea. Some commentators strain at making this verse prove the necessity of baptism, but that is mere speculation and does violence to the context.
Verse 3, "And did eat the same spiritual meat:"
LGT "And all ate the same spiritual meat:"
This of course refers to the manna from heaven (Exo. 16:13ff.). The manna was called spiritual meat because of the supernatural way it was provided, and it represented Jesus Christ "the Bread of Life."
Verse 4, "And did drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ."
LGT "And all drank the same spiritual drink: for they drank of a spiritual Rock following, and the Rock was the Christ."
And all drank from the same spiritual drink: the rock Moses smote at Rephidim (Exo. 17:6). The spiritual water the same as the meat because it came from heaven. For they drank of a spiritual Rock following: the word drank is in the imperfect tense meaning they kept on drinking spiritual drink, that is, they were continually provided an ample water supply; this explains the term Rock following. And the Rock was the Christ: "Paul definitely states here in symbolic form the preexistence of Christ. But surely 'we must not disgrace Paul by making him say the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock' (Hoffman). He does mean that Christ was the source of the water which saved the Israelites from Perishing as He is the source of supply for us today" (Robertson and Plummer).
Verse 5, "But with many of them God was not well pleased: for they were overthrown in the wilderness."
LGT "Yet not with the most of them was God well pleased: for they were thrown down in the desert."
Yet not with the most of them was God well pleased: this is quite an understatement, for only Joshua and Caleb reached the Promised Land (Num. 14:30-32). For they were thrown down in the desert: all the rest that had been wandering forty years in the desert because of their disobedience, were not allowed to enter the land.
Verse 6, "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted."
LGT "Now these things became types for us, for us not to be desirers of evil things, according as they also desired."
Now these things became types for us: the sins of the Israelites are common to the Corinthians. If a Corinthian sins as the Israelites sinned, they can expect the same type of judgment. For us not to be desirers of evil things: Paul says that the Corinthian Christian should not desire what the heathen desires. According as they also desired: the Israelite desired to go back to Egypt and be under servitude to the Egyptians, because they became malcontents in the wilderness under Moses' leadership. Listen to the complaining Israelite: "And the mixed multitude that was among them fell a-lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: But now our soul is dried away: there is nothing at all, beside this manna, before our eyes (Num. 11:4-6). The Corinthian Christians were desiring to go to the temple where the heathen offered sacrifices to idols and to feast with them, and as we previously learned, this might lead to other sensuous sins of the flesh; now this is what Paul wanted to keep them from doing.
Verse 7, "Neither be ye idolaters, as were some of them; as it is written, the people sat down to eat and drink, and rose up to play."
LGT "Neither be ye idolaters, according as some of them, so that it has been written [and stands written], The people sat down to eat and drink, and rose up to play."
Neither be ye idolaters, according as some of them: a warning against the temple feasts; they had the liberty to eat the meat offered to idols, but obviously some of them were not only eating and drinking, but they were partaking in the temple worship and the prostitutes. So that it has been written [and stands written]: Paul is quoting Exo. 32. The people sat down to eat and drink, and rose up to play: "In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exo. 32:18f.)" (Robertson).
Verse 8, "Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand."
LGT "Neither should we commit fornication, according as some of them committed fornication, and fell in one day twenty-three thousand."
Neither should we commit fornication: "Lasciviousness was habitually associated with idol-worship. The two are combined, Acts 15:29. A thousand priestesses (prostitutes) ministered at the licentious rites of the temple of Venus at Corinth" (Vincent). According as some of them committed, and fell in one day twenty-three thousand: Paul is making reference to the licentious intercourse of the Israelites with the daughters of Moab (Num. 25:1-9).
Verse 9, "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents."
LGT "Neither should we tempt the Christ, just as some of them tempted, and perished by the serpents."
Neither should we tempt Christ: "The word tempt, when applied to man, means to present motives or inducements to sin: when used with reference to God, it means to try His patience, to provoke His anger, or to act in such a way as to see how much He will bear, and how long He will endure the wickedness and perverseness of men" (Barnes). As some of them tempted: the Israelites. And perished by the serpents: the Israelites that were destroyed by the fiery serpents recorded in the history (Num. 21:6-9).
Verse 10, "Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer."
LGT "Neither murmur ye, according as some of them murmured, and perished by the destroyer."
Paul is making reference to Exodus 14 where it is recorded that the people murmured after being delivered from Egyptian bondage, they murmured to Moses that God left them in the wilderness to perish; well, perish they did, because they disobeyed God. The destroyer is the angel of death, gr. ho holothreuon= the destroying angel.
Verse 11, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come."
LGT "Now these things by way of figures happened to them, and were written for our warning, on whom the ends of the ages have come."
Now these things by way of figures happened to them: the illustrations Paul used from the Old Testament of the actions of the Israelites and God's dealing with them. And were written for our warning: the Corinthians should learn lessons of warning from God that they should not repeat the same sins of the fathers. On whom the ends of the ages have come: Paul did not mean the world was coming to an end; however, he did expect the Lord to return in his lifetime. The phrase simply means the end times, or the end of the last dispensation.
Verse 12, "Wherefore let him that thinketh he standeth take heed lest he fall."
LGT "So that the one who thinks he stands, let him take heed lest he fall."
We should all take heed to this wonderful verse. No Christian should say, I am going to do this, or I am going to do that; or I am going here, or there; what we all should say, and really mean it, is I will do this or that, or I will go here or there, if the Lord wills. It is simply foolhardy to make plans without including the Lord first and foremost. One certain way we can be assured that the Lord is in our plans is if we walk in the Light of His Word; and then we are in fellowship with Him, and no matter what the outcome may be, we can praise him, for He is the Omnipotent One.
Verse 13, "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."
LGT "Temptation has not taken you except what belongs to man: and God [is] faithful, Who will not suffer you to be tempted above what you are able, but will make together with the temptation also the way out, for you to be able to bear [it]."
Temptation has not taken you: No temptation has overtaken you. Except what belongs to man: Except a human one, that is, after the manner of men. Paul gives this as a consolation after reviewing to them God's judgments in the Old Testament examples. This temptation is not only to sin, but I believe it also has the meaning of testing. And God is faithful: God is the only source of our power over sin. Paul gives this as an encouragement to the Corinthians to seek the Source for their strength to combat "the lust of the flesh, the lust of the eyes, and the pride of life; these are the things common to the human flesh. Today we are inundated with these twentieth century progressive preachers who are teaching a humanistic doctrine of mind over matter, that if we just say no to sin, and make promises to God, God will remove the sin from us. The truth is we must admit that we have no strength in the flesh and that we must submit to the Word of God for our strength to do the will of God. We glorify God by submitting ourselves to the Holy Spirit Who will use us for His purpose, if we are but willing to obey the Word of God; and we must know the Word of God, in order to obey the Word of God; this is the mechanics of walking in the Light. Who will not suffer you: God will not permit you: to be tempted above what you are able: there is no such thing, quoting the comedian Flip Wilson, "the devil made me do it." Trusting the faithfulness of God, we know that He has given us the resource of His Word, which we can and must obey Him. But will make together with the temptation also the way out: the very moment we are tempted, the Holy Spirit is there convicting us, and showing us the way out. It could be as simple as just saying "no", but this must come from knowledge of the Word, for if we rationalize the situation from the human viewpoint we will definitely fail. However, if we take the urging of the Spirit to heart, and realize we are not pleasing the Father in our actions, we realize He is faithful, and He will take us through the temptation or the trial. For you to be able to bear it: walking in the Light of God's Word is not easy, but it is rewarding. We must not try and conquer our lusts alone; we must rely completely on the Holy Spirit to glorify God. This is the context of Paul's Epistle; although we have the right to do all things, all things are not right. Paul covers this subject shortly.
Verse 14, "Wherefore, my dearly beloved, flee from idolatry."
LGT "Wherefore, my beloved, flee from the idolatry."
Wherefore, my beloved: Paul has given the Corinthians some powerful doctrines, but he always seeks to encourage them, and tells them how much he loves them. Flee from the idolatry: idolatry has the article so it is that specific idolatry that was being practiced in the temple, and that was characteristic of the Corinthians.
Verse 15, "I speak as to wise men; judge ye what I say."
LGT "As to wise ones I speak: judge ye what I say."
As to wise ones I speak: knowledge is the appropriation of the Word of God; wisdom is putting what you learn from the Word of God into every day practice. Judge ye what I say: properly discern what I teach you. Make proper use of the doctrines I will teach you.
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?"
LGT "The cup of the blessing which we bless, is it not the fellowship of the blood of Christ? The bread which we break, is it not the fellowship of the body of Christ?"
The cup of the blessing which we bless: in the Apostolic Church, whenever they would partake of the Lord's Supper, which was every time they met, they would pronounce a blessing over the cup and the bread. Is it not the fellowship of the blood of Christ: the blood of Jesus Christ made all this fellowship possible. It not only brought Jews and Gentiles together, it made them one body in Christ. The bread which we break, is it not the fellowship of the body of Christ: Christ shed His blood, and his body was broken on the tree, and that made salvation possible, and also made them remember, on the first day of every week, what a wonderful price Christ paid for them, and if this is not a reason to bless God, there is no reason.
Verse 17, "For we being many are one bread, and one body: for we are all partakers of that one bread."
LGT "Because we the many are one loaf, for we all partake of the one loaf."
"Paul is deducing the mutual fellowship of believers from the fact of their fellowship with their common Lord. By each and all receiving a piece of the one loaf, which represents Christ's body, they signify that they are all bound in one spiritual body, united to Christ and therefore to each other" (Vincent). "There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. One partaking of the same bread is an emblem of the fact that we are one. In almost all nations the act of eating together has been regarded as a symbol of unity or friendship" (Barnes).
Verse 18, "Behold Israel after the flesh: are not they which eat of the sacrifice partakers of the altar?"
LGT "Consider Israel according to the flesh: are not those eating at the altar partakers with the altar?"
Consider Israel according to the flesh: the Jewish people not converted to Christianity, not the spiritual Israel composed of both Jews and Gentiles (Rom. 2:28,29; Gal. 3:7). Are not those eating at the altar partakers of the altar: the Israelites who offer sacrifices at the altar have a communion with the altar. "Showing that partaking of the idol-feasts is idolatry, by the analogy of the Israelite who, by partaking of the sacrifices puts himself in communion with Jehovah's altar" (Vincent). If you partake with the heathen in their temple idol worship, you become an idol-worshipper with them.
Verse 19, "What say I then? That the idol is any thing, or that which is offered in sacrifice to idols is any thing?"
LGT "What then say I? That a thing offered to an idol is any thing, or that the idol is any thing?"
What then say I: what is my meaning then of what I have said above. That a thing offered to an idol is any thing, or that the idol is any thing: Don't misunderstand me that I think an idol is any thing in this world but a block of wood or a hunk of stone, or that the meat offered differs from that which is not offered.
Verse 20, "But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils."
LGT "But I say that, the things they sacrifice, to demons and not to God [they sacrifice]: but I do not wish you to be fellow-partakers with demons."
But I say that, the things they sacrifice: Paul is speaking about the pagan's worshiping demons. Remember, Paul is still speaking about Christian liberty. To demons and not to God they sacrifice: they may pretend to honor deity, but in reality they are demon-worshippers. This is Paul's answer to those who say they are worshipping the deities in the form of the Greek mythological figures. But I do not wish you to be fellow-partakers with demons: Paul says "I admit that an idol in itself is nothing; but I do not admit, therefore, that it is right for you to attend in their temples; for though the idol itself - the block of wood or stone - is nothing, yet the offerings are really made to devils; and I would not have you engage in such a service" (Barnes).
Verse 21, "Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's Table, and of the table of devils."
LGT "Ye are not able [the] cup of the Lord drink, and [the] cup of demons: ye are not able of the Lord's Table to partake and of [the] table of demons."
It is a moral impossibility to partake of the Lord's Supper, and the supper of demons. Paul does not mean that they were physically unable to partake in the demon feasts, only that they could not honor the Lord by doing so; Paul wanted them to consider what was being done in these temples, and that it would not be God honoring to partake with them.
Verse 22, "Do we provoke the Lord to jealousy? Are we stronger than he?"
LGT "Or do we provoke to jealousy the Lord? Are we stronger than He?"
Or do we provoke to jealousy the Lord: the Lord has never allowed any other gods to be worshipped. He is a jealous God in this respect, for He has no tolerance for any other doctrines than the ones He has promoted. The world wants us to accept all religions, however, God does not allow for such, for He is jealous of His truth. Are we stronger than He: this question begs the answer surely we are not! We open up ourselves to Divine Discipline if we think we can ignore the righteousness of our One and Only God.
Do All to the Glory of God
Verse 23, "All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not."
LGT "All things are lawful, but not all things are profitable: all things are lawful, but not all things do build up."
All things are lawful: here Paul is dealing with things that are not mentioned in the Word as being sinful. Paul is making reference here to meats that have been offered to idols. He has said all this before (6:12), and now he is repeating it; all things are lawful, that is, things that have not been defined as sin. To bring it down to today, we might give as examples the 5-taboos, that some Christian legalists have labeled sins; (1.) drinking (2.) smoking (3.) dancing (4.) going to movies (5.) gambling. Now these things are not sin, unless you think in your heart that they are, and then it would be better to lay off. But all things are not profitable: we must use our grace common sense in whatever we participate in; if it may cause doubt in your life, or make you feel uncomfortable, don't do it. However, never cease doing a thing because you think it will make you spiritual. Spirituality is a state of being with no un-confessed sin in the life, and walking in the Light. Abstaining from something does not make one spiritual, however, you may abstain from a thing because you are spiritual. All things are lawful: Paul repeats this statement because of its importance. Remember, a person will never become spiritually mature by obeying man; he will only become spiritually mature by obeying the Word of God. But not all things build up: Paul applies this to the Christians himself, and also to his Christian brother. If what we do cause a weaker brother to stumble, we should not do that thing in his presence. What we should be doing is working to help bring that weaker brother to maturity, not tearing him down with offensive behavior.
Verse 24, "Let no man seek his own, but every man another's wealth."
LGT "Let no one seek that of himself, but each one that of the other."
Let no man seek that of himself: the Christian must not seek his or her own way, without considering if their actions are not edifying (strengthening) to themselves or to other Christians. The Christian in the age of grace is not under any legal system, but under the law of liberty. The Christian's liberty however, is ruled by a higher law, and that is, the law of love. This law of love is love for self and love for others. But each one that of the other: as has been noted, the building up of fellow believers.
Verse 25, "Whatsoever is sold in the shambles, that eat, asking no questions for conscience sake."
LGT "Everything that in a market is sold eat, inquiring nothing on account of conscience."
Everything that in a market is sold eat: the shambles was connected to the temple and it was the public market where the Corinthians could go and buy their meat. Only a portion of the meat was sacrificed to the idols, some was divided between the priest, and the rest was sold in the market. Paul says they were at liberty to buy and eat. Inquiring nothing on account of conscience: "As to whether a particular piece of meat had been offered to idols before put in the market . . . do not be over-scrupulous. Paul here champions liberty in the matter as he had done in 1Co 8:4" (Robertson). "The word inquiring gr. anakpinwesthai that Paul makes use of, means to reason on both sides (to debate in one's mind for and against, as they say), in such a way, that the person's mind vacillate (thinks twice), inclining now to this side, and then to that (It is stated by Bloomfield, 'that the best recent Commentators consider the expression examining no kind of meat, to see whether it be idol meat or not'. This interpretation is natural, and agrees particularly well with the expression, as repeated in the 27th verse" (Calvin)
Verse 26, "For the earth is the Lord's, and the fullness thereof."
LGT "For the earth [is] the Lord's and the fullness of it."
Paul's reasoning is stated by his quotation from Psalms 24:1. This was a common form of thanksgiving before meals in the early church. The earth was created for man's use, the beauties of it and the produce of it.
Verse 27, "If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no questions for conscience sake."
LGT "If any one of the unbelieving invite you, and you wish to go, all that is set before you eat, inquiring nothing on account of conscience."
If any one of the unbelieving invite you: friends and acquaintances among the heathen. And you wish to go: it is implied here that Paul is saying that it is not improper to go, however, we know that we can not have any fellowship with the unbeliever, but we can socialize with them, that is, be ladies and gentleman before them as a true witness for Christ. All that is set before you eat: go ahead and join in the banquet with a clear conscience. Inquiring nothing on account of conscience: there is absolutely no necessity to ask if the meat had been offered to idols, for that would make it sinful to partake of the meat, and to do so would make you a self-righteous, pompous ass.
Theime notes:
"What should a believer in Corinth do about an invitation for dinner at the home of an unbeliever? You can be sure, if you accept, they will offer only the most superb cuisine. In Corinth, however, the best food could be purchased only at the shambles. Now the question arises, should you first inquire whether this meat was offered to an idol, and if so, make a speech and take a separation stand? Remember, your host is an unbeliever; you are a guest in his home. Your primary purpose is to be a witness to him, not to offend him. The first thing you should do concerning the meat is to say NOTHING. Do not raise a false issue. This is a false issue if YOU raise it. If you say, 'Where did you get this meat? Did you buy it at the shambles? I am a Christian. I can't eat meat that has been offered to heathen idols,' YOU ARE RAISING A FALSE ISSUE! Keep quiet, eat the steak and be gracious. Why? Because the issue before the unbeliever is to see his need for Christ. It would be very easy for your behavior pattern to become the issue; but such a stance is to be avoided."
Verse 28, "But if any man say to you, this is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fullness thereof."
LGT "But if any one say to you, this is offered in sacrifice, do not eat on account of him that showed [it], and the conscience:"
But if any one say to you: someone else sitting at the table. This is offered in sacrifice: if a weaker brother at the feast brings up the point that the meat was offered to an idol, it no longer is a non-issue, but becomes a real issue in the Christian conscience. Do not eat on account of him that showed it: it would cause the weaker brother to stumble, that is, we need to guard against being bullies to a weaker brother. And the conscience: that is, the conscience of the one that made it a real issue. The last sentence is not in the original, however, it has been covered in verse 26.
Verse 29, "Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?"
LGT "But conscience I say, not that of thyself, but that of the other. For why is my liberty judged by another's conscience?"
But conscience I say, not of thyself: because the Christian has liberty in such situations and does not feel it wrong. But that of the other: the conscience of the weaker brother. For why is my liberty judged by another's conscience: Paul says it is better to abstain from eating the meat in this situation than to be judged or condemned by the weaker brother.
Verse 30, "For if by grace be a partaker, why am I evil spoken of for that which I give thanks?"
LGT "If I with thanksgiving partake, why am I evil spoken of for what I give thanks?"
The believer has the right under the law of liberty to eat any food that has been received with thanksgiving. Paul says, why then would I put myself under the possibility of being blasphemed by partaking; is it not better to abstain.
Verse 31, "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."
LGT "Whether therefore ye eat or drink or anything ye do, all things do to God's glory."
This should be the attitude of every grace believer. Under the law of liberty we have the perfect right to all of God's resources, however, we should not eat one thing, or drink one thing, or even go anywhere that is not pleasing to our heavenly Father.
Verse 32, "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God."
LGT "Be ye without offence to both Jews and Gentiles and to the assembly of God."
The law of expediency (that is beneficial) is to be extended to the unbeliever, the Jews and the Gentiles. The law of love is to be extended to the church. Paul has broken the human race into three categories, the Jew, the Gentile, and the Church of God. We should treat the unbeliever based on our eternal relationship with the Lord Jesus Christ; then we should treat the Church, that is, the body of Christ based on their relationship with Christ, as joint-heirs with Him.
Verse 33, "Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved."
LGT "Just as I also [try to] please all in all things, not seeking the profit of myself, but that of the many, in order that they may be saved."
Paul says the reason that he does not offend men by seeking his own selfish gain, is that they might see the Lord working in and through him, to the end that they might be saved. There is only one message we have for the unbeliever, and that is, believe on the Lord Jesus Christ and you will be saved. If it means putting our Christian liberty on hold for a while, in order not to offend the unbeliever, so be it. In our dealings with the world we should always be concerned with their eternal destiny, and not become callous toward them, unless of course, they tell us to leave them alone and don't bother them with Jesus talk, or something of the like nature. In everything we do in word or deed, do all to the glory of God.
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