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Chapter 10
- Warnings against over-confidence and against idolatry, drawing heavily on the Exodus as written to help us now. Being
chosen by God does not guarantee final salvation. The Exodus was a key community forming experience for the Jews, and
even Christian Communities formed from largely pagan backgrounds can learn much from the Jews’ records of their
experiences.
- 1 “All” is repeated 5 times and contrasted with the “some” who misbehaved by failing to trust God and by worshiping idols.
Paul writes to a Gentile Church of the Israelites as “our” forefathers, seeing the Christian Church as the true Israel. The Jews
“under the cloud” were being led by God in the cloud. All passed through the sea, as through the waters of Baptism,
- 2 and so were “baptised into Moses” - a phrase uniquely Pauline, but expressing the idea that baptism - whether Christian or
pagan - joins/initiates a person into a community - and unites him to - following a specific leader - in the case of the Jews, a
community led both by God and by Moses. Also makes us think of Moses as a type of Christ.
- 3 A better translation might be “supernatural” food, for Paul accepts that the manna and water in the desert was material
reality, but it also fed and nourished their relationship with God spiritually - just as the Eucharist does Christians.
- 4 (There was an early Jewish tradition that the rock spring or well followed them in their wanderings). Paul identifies the rock
which gave the Jews water (Ex 17:6, Num 20:1-13) as Christ, who now gives drink to Christians, seeing Christ as existing
before he walked on earth.
- 5 But - most importantly - “some” of the Jews failed, and most - actually all but 2 - did not reach the promised land. Note that
they were “struck down” - they were killed, not dying naturally, but Paul does not say they - or Christians who sin - are not
saved. Paul’s verb has their bodies “littering” the desert.
- 6 These things were written down for our edification - not simply history, but we are to learn from these examples or types of
how not to behave.
- 7 In particular, the Corinthians must not fall into idolatry, as did the Jews around the fatted calf. Idolatrous festivals often
degenerated into debauchery, liberating lowest animal passions.
- 8 and indulging in sexual immorality with the Moabites and worshiping the Baal of Peor (Num 25:1,3). Worshiping idols
exposes people to serious danger.
- 9 We must not take God and Christ for granted, or try to see how far we can go, assuming God will save us whatever we do.
Similarly dwelling on temptations in the hope of avoiding the sins they are known to lead to and hoping for grace to stop us is
testing God and to be avoided. Those who tested God in this way died by serpents (Num 21:5-6).
- 10 Even complaining about God and losing faith in Him is enough to lose eternal life. (Note how John is critical of those who
lack faith in Jesus).
- 11 We should learn from these examples, we who live in the “in-between” times, after the first age. Christ’s coming has
changed everything. Paul appears to be saying that these things happened to serve as an example to us, implying God acts in
history for the benefit of His Church. All history has been planned by God to lead up to/prepare for its culmination in Christ’s
coming.
- 12 Do not dally with idolatry, like the Israelites, which led to disaster. So beware of hubris - pride that you are “OK” - that is
when you are most likely to slip up - which is why Paul himself is anxious to keep his guard up lest even he “be disqualified”
(9:27).
- 13 The testing you suffer is no different to that for all other people, but God does not test beyond your capacity, and God will
provide all the help we need to avoid failing the tests. God is not vindictive, seeking to punish the presumptuous. The word
Paul uses means “a way out”, as in a mountain pass - or “exodus”, as Luke calls Jesus’ redemptive death (Lk 9:31).
- 14 Paul emphasises his love for the Corinthians by unusual use of “beloved”. He sums up by saying they should not just avoid
worshiping idols, but they should “flee” from it, not dallying needlessly. Note that this is now stronger than the fairly general
prescriptions in chap 8: this is clear - they must not worship idols because they would then be committing themselves to
following both Christ and demons, who are in conflict. You cannot serve two masters. Paul does not say the pagan gods are
powerless - worshiping them does affect the followers of pagan gods and lead them into sin. It is worshiping them that has
effects, not the gods themselves.
- 15 Paul’s hearers are sensible, fully capable of discerning how to behave sensibly, steer carefully between carelessly giving
scandal and behaving too legalistically.
- 16 The Jewish Sabbath service included formal blessing and sharing bread and a cup of wine. Blessing is giving thanks to God
for the food in the cup and bread. The blessing is not something attached to the cup. This carries over into the Eucharist, but
now with added the meanings that it is Christ’s Body and Blood that we both bless - give thanks - and share in, and hence
share in the results of Christ’s atoning death. In taking part in these rituals we become partners - with one another, and with
God (or gods). Worshippers share in the spiritual reality behind the rituals, and so share in Christ, and this participation unites
us all as Christians. “Holding the cup in our hands we exalt God wondering astonished at his gift” (Chrysostum). Paul says
that the faithful communicant receives Christ. “The soul has as truly communion in the blood, as we drink wine with the
mouth” (Calvin). We accept these gifts from God, and in so doing we share in the community of God and join ourselves to the
community of fellow Christians. In koinonia we are both participating in God and in the community that is worshiping and
following Him. (Hence the importance of the sign of peace that we give to each other before Communion).
- 17 The one bread both symbolises and brings about our unity with Christ and with each other. The many believers are one
body.
- 18 Even in pagan and Jewish sacrifices, those who eat the sacrificial offerings are sharing in the sacrifice with the priests who
formally do the offering - they are not merely passive but active partners.
- 19 Do the sacrificed food or the pagan gods have any power at all, then? A difficult problem for the Corinthians: eating idol
meat might be seen to sanction idolatry; not to eat it might imply that the idol meat was really different in some way.
- 20 No, quite the opposite, but pagan sacrifices are offered to demons, and therefore not to God - you must have no part in
these. Idols should not be treated as mere wood and stone; sacrificing to idols is not meaningless activity, it is entering into
fellowship with demons, and will result in ‘benefits’ of such fellowship. Idolatry is not meaningless, it is positively evil,
because it brings such people into contact with and subjection to the lower spiritual powers. Just as following Christ allows
God to act in the world through Christians as his hands, so joining to demons would allow the forces of evil to act in the world
through the followers of demons.
- 21 You cannot serve two masters.
- 22 Or, if you do it knowingly, is to provoke the Lord to react - as He did to the Jews (Deut 32:21). (Clearly God cannot be
provoked or jealous: our participating in pagan rituals will affect our behaviour - for the worse).
- 23 Summarising the last 3 chapters, Paul repeats the Corinthians rallying cry that “all things are lawful”: again he does not
deny it, but again emphasises that some things may be lawful but not beneficial.
- 24 They should look for the well-being, the good of others: if our behaviour misleads others by giving false or scandalous
examples, they should forgo it. The strong must take account of the weak, always asking “Am I building up th body of
Christ?”
- 25 Some practical guidance: don’t worry about what you buy in the market, don’t fussily ask whether it has been sacrificed, as
the Jews did. A revolutionary response. Paul seriously believes that an idol is nothing.
- 26 Everything God made is good (Cf Peter’s vision Acts ).
- 27 Similarly show courtesy by eating whatever if set before you by your host in his home, without asking questions about it.
- 28 But only if you are made aware of food that “has” - not “may have been” - offered in sacrifice then you should refrain from
eating it. For then it is visible to others, and you should not appear to endorse pagan gods.
- 29 This is for conscience sake - but it is the conscience of others that matters - not yours. My freedom of conscience is not
determined by others, but also should not be a cause of offence to others. I do not decide on the basis of what others think, but
I am prepared to do what others believe to be right if that will lead to their salvation.
- 30 I will not be condemned for eating what I have given thanks for, whatever its source may be, because of the grace of God.
What you eat does not matter. Giving offence does matter.
- 31 So do all for God’s glory, not your own. Eating, drinking must be subordinated to the glory of God.
- 32 Do not give offence either to Jews or Greeks or Christians - a distinct group. Show a tender concern for the susceptibilities
of all.
- 33 Again Paul’s advice is to imitate him - and so imitate Christ - and try to please everyone - in the sense of “placet” - “it is
agreed”. Seek not your own benefit, but that of others, trying to help in their salvation.