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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians, ver. 1-14. II. He resumes his former argument (ch. viii.), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God, ver. 15-22. III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God, ver. 23, to the end.
Adam Clarke: Commentary on the Bible - 1831
Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, Co1 10:1, Co1 10:2. The manna with which they were fed, Co1 10:3. And rock out of which they drank, Co1 10:4. The punishments inflicted on them for their disobedience are warnings to us, Co1 10:5. We should not lust as they did, Co1 10:6. Nor commit idolatry, Co1 10:7. Nor fornication as they did; in consequence of which twenty-three thousand of them were destroyed, Co1 10:8. Nor tempt Christ as they did, Co1 10:9. Nor murmur, Co1 10:10. All these transgressions and their punishments are recorded as warnings to us, that we may not fall away from the grace of God, Co1 10:11, Co1 10:12. God never suffers any to be tempted above their strength, Co1 10:13. Idolatry must be detested, Co1 10:14. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, Co1 10:15-22. There are some things which may be legally done which are not expedient; and we should endeavor so to act as to edify each other, Co1 10:23, Co1 10:24. The question concerning eating things offered to idols considered, and finally settled, Co1 10:25-30. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual matters rather than our own gratification, Co1 10:31-33.
Albert Barnes: Notes on the Bible - 1834
10:0: In regard to the design of 1 Cor. 10, commentators have not been agreed. Some have supposed that there is no connection with the preceding, but that this is a digression. The ancient Greek expositors generally, and some of the moderns, as Grotius, supposed that the connection was this: Paul had in the pRev_ious chapter described himself as mortifying his flesh, and keeping his body under, that he might gain the prize. In this chapter they suppose that his object is to exhort the Corinthians to do the same; and that in order to do this he admonishes them not to be lulled into security by the idea of the many spiritual gifts which had been conferred upon them. This admonition he enforces by the example of the Jews, who had been highly favored also, but who had nevertheless been led into idolatry. This is also the view of Doddridge, Calvin, and others. Macknight regards the chapter as an independent discussion of the three questions, which he supposes had been submitted to Paul:
(1) Whether they might innocently go with their friends into the pagan temples, and partake of the feasts which were there made in honor of the idol.
(2) whether they might buy and eat meat sold in the markets which had been sacrificed to idols.
(3) whether, when invited to the houses of the pagans, they might partake of the meat sacrificed to idols, and which was set before them as a common meal - I regard this chapter as having a very close connection with Co1 8:1-13. In the close of Co1 8:1-13. Co1 10:13, Paul had stated, when examining the question whether it was right to eat meat offered in sacrifice to idols, that the grand principle on which he acted, and on which they should act, was that of "self-denial." To illustrate this he employs 1 Cor. 9, by showing how "he" acted on it in reference to a maintenance; showing that it was this principle that led him to decline a support to which he was really entitled. Having illustrated that, he returns in this chapter to the subject which he was discussing in Co1 8:1-13; and the design of this chapter is further to explain and enforce the sentiments advanced there, and to settle some other inquiries pertaining to the same general subject.
The first point, therefore, on which he insists is, "the danger of relapsing into idolatry" - a danger which would arise should they be in the habit of frequenting the temples of idols, and of partaking of the meats offered in sacrifice; 1Co. 10:1-24. Against this he had cautioned them in general, in Co1 8:7, Co1 8:9-12. This danger he now sets forth by a variety of illustrations. the first shows them that the Jews had been highly favored, had been solemnly consecrated to Moses and to God, and had been under the divine protection and guidance Co1 10:1-4; yet that this had not kept them from the displeasure of God when they sinned; Co1 10:5. He shows that notwithstanding their privileges, they had indulged in inordinate desires Co1 10:6; that they had become idolaters Co1 10:7 that they had been guilty of licentiousness Co1 10:8; that they had tempted their leader and guide Co1 10:9; that they had complained Co1 10:10; and that, as a consequence of this, many of them had been destroyed.
In view of all this, Paul cautions the Corinthians not to be self-confident or to feel secure; and not to throw themselves in the way of temptation by partaking of the feasts of idolatry; Co1 10:12-14. This danger he further illustrates Co1 10:15, Co1 10:24 by showing that if they partook of those sacrifices, they in fact became identified with the worshippers of idols. This he proved by showing that in the Christian communion, those who partook of the Lord's Supper were identified with Christians Co1 10:16-17; that in the Jewish sacrifices the same thing occurred, and that those who partook of them were regarded as Jews, and as worshippers of the same God with them Co1 10:18; and that the same thing must occur, in the suture of the case, by partaking of the sacrifices offered to idols. They were really partaking of that which had been offered to devilS; and against any such participation Paul would solemnly admonish them; Co1 10:19-22. Going on the supposition, therefore, that there was nothing wrong in itself in partaking of the meat that had been thus killed in sacrifice, yet Paul says Co1 10:23, that it was not expedient thus to expose themselves to danger; and that the grand principle should be to seek the comfort and edification of others; Co1 10:24. Paul thus strongly and decisively admonishes them not to enter the temples of idols to partake of those feasts; not to unite with idolaters in their celebration; not to endanger their piety by these temptations.
There were, however, two other questions on the subject which it was important to decide, and which had probably been submitted to him in the letter which they had sent for counsel and advice. The first was, whether it was right to purchase and eat the meat which had been sacrificed, and which was exposed indiscriminately with other meat in the market; Co1 10:25. To this Paul replies, that as no evil could result from this, as it could not be alleged that they purchased it as meat sacrificed to idols, and as all that the earth contained belonged to the Lord, it was not wrong to purchase and to use it. Yet if even this was pointed out to them as having been sacrificed to idols, he then cautioned them to abstain from it; Co1 10:28. The other question was, whether it was right for them to accept the invitation of a pagan, and to partake of meat then that had been offered in sacrifice; Co1 10:27. To this a similar answer was returned. The general principle was, that no questions were to be asked in regard to what was set before them; but if the food was expressly pointed out as having been offered in sacrifice, then to partake of it would be regarded as a public recognition of the idol; Co1 10:28-30. Paul then concludes the discussion by stating the noble rule that is to guide in all this: that everything is to be done to the glory of God Co1 10:31; and that the great effort of the Christian should be so to act in all things as to honor his religion, as not to lead others into sin; Co1 10:32-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 10:1, The sacraments of the Jews are types of ours; Co1 10:7, and their punishments, Co1 10:11. examples for us; Co1 10:13, We must flee from idolatry; Co1 10:21, We must not make the Lord's table the table of devils; Co1 10:24, and in things indifferent we must have regard of our brethren.
Geneva 1599
Moreover, (1) brethren, I would not that ye should be ignorant, how that all our (a) fathers were under the cloud, and all passed through the sea;
(1) He sets out that which he said, laying before them an example of the horrible judgment of God against those who had in effect the very same pledges of the same adoption and salvation that we have. And yet nonetheless when they gave themselves to idol's feasts, they perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against those who frequented idol's feasts, the same also seems to be alleged to this end and purpose, because many men think that those things are not of such great weight that God will be angry with them if they use them. And so they frequent Christian assemblies and are baptized, and receive the communion, and confess Christ.
(a) Paul says this in respect of the covenant, and not in respect of the persons, except generally.
John Gill
INTRODUCTION TO 1 CORINTHIANS 10
In this chapter the apostle cautions the Corinthians against security on account of their gifts, knowledge, and profession, since men of great characters, and enjoying high privileges, have fallen into sin, and have been severely punished; and he particularly cautions against idolatry, and all appearances of it, on which account he again introduces the case of eating things offered to idols, and dissuades from it, when it tended to idolatry, and had the appearance of it; though in some cases he allows of eating them, but directs that all should be done to the glory of God, and without offence to any, as they had him for an example. And now, whereas in the latter part of the preceding chapter he had signified his jealousy of himself, lest he should be a castaway, he pursues the thought, and improves it to the use of the Corinthians, that they, on account of their high attainments, should not think themselves secure of all danger; and for this purpose sets before them the instances and examples of the Jewish fathers, of which he would not have them ignorant, who were persons that enjoyed great privileges, and were partakers of things which bore some resemblance to Gospel ordinances; as their passing under the cloud through the sea was a figure of baptism, and their eating manna, and drinking water out of the rock, which was a type of Christ, had some likeness to the ordinance of the Lord's supper, of eating his flesh, and drinking his blood, which are meat and drink indeed in a spiritual sense, 1Cor 10:1 and yet all these persons that enjoyed these privileges were not acceptable to God; nor did they enter into the land of Canaan, but fell in the wilderness, 1Cor 10:5 in which they were examples to men under the Gospel dispensation, that they may shun the evils which were the cause of their fall and overthrow, 1Cor 10:6 particularly idolatry, of which their making and worshipping the golden calf is an instance, 1Cor 10:7 also fornication, on account of which three and twenty thousand fell in one day, 1Cor 10:8 likewise tempting Christ, which brought upon them destruction by the fiery serpents, 1Cor 10:9 moreover, murmuring against God, and his servants, for which reason the destroyer was sent among them, and destroyed them, 1Cor 10:10. All which happened, and are recorded for the use, instruction, and admonition of professors of religion in these last times, 1Cor 10:11 from all which the apostle infers, by way of caution to the saints, that they should not be secure of standing, but take heed lest they fall, since so many and such great persons had before fallen, 1Cor 10:12. But for their comfort, under afflictions, he observes, that as they were common to men, so the faithfulness of God was concerned to support them under them, and deliver them out of them, that they might not utterly fail of the grace of God, and perish by them, 1Cor 10:13. And in order to their standing, he particularly dehorts them from idolatry, 1Cor 10:14 and every appearance of it, as eating things offered to idols, in an idol's temple, which is what he has chiefly in view, as appears by the following verses: and whereas they were men of wisdom and judgment whom he addressed, he was the more encouraged to use the following arguments with them, the force of which they would understand, 1Cor 10:15. And his first argument is taken from the Lord's supper, and the communion of his body and blood, which believers have with him in eating the bread, and drinking the wine; suggesting, that in like manner such who eat things offered to idols, as such, had communion with them, and so were guilty of idolatry, and therefore should be abstained from, 1Cor 10:16. His next argument is taken from the union and communion which saints have one with another at the Lord's table, whereby they appear to be one body and one bread; and so such that associate themselves with idolaters in their temples, and eat with them things offered to idols, are one with them in a like sense, and chargeable with idolatry, 1Cor 10:17. To which is added a third, taken from the priests of the Israelitish nation, who eating of the sacrifices, were partakers of the altar, worshipped the God of Israel, and had communion with him; and so in like manner eating of the sacrifices offered to idols, and especially in one of their temples, might be very well interpreted a partaking of their altars, a worshipping of them, and so idolatry, 1Cor 10:18 not that he thought that an idol was to be considered as a deity, or that things offered to it were upon an equal foot with the Lord's supper, or Jewish sacrifices, 1Cor 10:19 but as there was a communion in the one, so in the other; for as for the sacrifices of the Gentiles, they were offered to devils, and not to God; and which he mentions to deter them from having the most distant regard to such sacrifices, 1Cor 10:20 it being the most inconsistent, as well as shocking thing in the world, to partake of both cups and tables, those of the Lord, and those of devils, 1Cor 10:21 wherefore the apostle dissuades from such idolatrous practice, from the pernicious and dangerous consequences of them, stirring up the Lord to jealousy, fighting against him, and being destroyed of him, 1Cor 10:22. But inasmuch as things offered to idols were in themselves indifferent, the apostle directs to a proper use of them; and observes, that though they might be lawfully eaten, yet the expediency of time and place, and the edification of others, ought to be considered, 1Cor 10:23 for we are not to seek our own pleasure, but the welfare of others, 1Cor 10:24. If indeed such meat is sold in the butchers' meat markets in common with others, it may be bought and eat, when no questions are asked about it, what it is, 1Cor 10:25 and that for this reason, because the earth, and all that is in it, are the Lord's, and his people have a right to all through him, and therefore may make use of every creature in it, 1Cor 10:26. So if an idolater invites a believer to dine with him, and he accepts the invitation, he may very lawfully eat whatever is before him, even though it be meat offered to idols, provided he asks no questions about it, 1Cor 10:27. But should anyone present point at certain meat, and say that was offered to idols, then it was advisable not to eat of it; partly for the sake of the unbeliever that pointed at it, who would be hardened in his idolatry by it; and partly for the sake of the conscience of a weak believer present, who might be offended at it; and the reason given to enforce such a conduct is, because there is plenty of other food without it, 1Cor 10:28. And then the apostle explains whose conscience he meant; not the conscience of him that is invited, but either of the unbeliever, or the weak brother; and suggests a reason why he should not make use of his liberty in their presence, and under such circumstances, lest it should be censured and condemned, 1Cor 10:29 or he be reproached for what he had, through good will, and had reason to be thankful for, 1Cor 10:30 wherefore, upon the whole, the apostle advises in this affair, and in all others, to have the glory of God in view in the first place, 1Cor 10:31 and next to that to be careful not to offend any sort of persons whatever, 1Cor 10:32 and proposes himself as an example in these things to be followed; who sought not his own advantage, but the pleasure and profit of others, and to promote, as much as in him lay, their salvation, and not hinder it, 1Cor 10:33.
John Wesley
Now - That ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud - That eminent token of God's gracious presence, which screened them from the heat of the sun by day, and gave them light by night. And all passed through the sea - God opening a way through the midst of the waters. Ex 13:21, Ex 14:22
Robert Jamieson, A. R. Fausset and David Brown
DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.
ignorant--with all your boasted "knowledge."
our fathers--The Jewish Church stands in the relation of parent to the Christian Church.
all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Ps 105:37) [BENGEL]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (1Cor 10:1-4). Five times, correspondingly, they sinned (1Cor 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (1Cor 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Cor 9:24), "They which run in a race, run all, but one receiveth the prize."
under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence (Ex 13:21-22; Ps 105:39; compare Is 4:5).
passed through the sea--by God's miraculous interposition for them (Ex 14:29).
10:110:1: Ո՛չ կամիմ եթէ տգէտք իցէք ե՛ղբարք, զի հա՛րքն մեր ամենեքի՛ն ընդ ամպովն էին. եւ ամենեքի՛ն ընդ ծովն անցին[3790]. [3790] Ոմանք. Եղբարք եթէ տգ՛՛... ամենեքեան ընդ ամպովս էին... ընդ ծովս անցին։
1 Եղբայրնե՛ր, չեմ ուզում, որ անգիտանաք, որ մեր հայրերը բոլորն էլ ամպի առաջնորդութեան տակ էին եւ բոլորն էլ ծովով անցան.
10 Չեմ ուզեր որ չգիտցողի պէս ըլլաք, եղբա՛յրներ, որ մեր հայրերը բոլորն ալ ամպին տակ էին ու ամէնքն ալ ծովէն անցան
Ոչ կամիմ եթէ տգէտք իցէք, եղբարք, զի հարքն մեր ամենեքին ընդ ամպովն էին, եւ ամենեքին ընդ ծովն անցին:

10:1: Ո՛չ կամիմ եթէ տգէտք իցէք ե՛ղբարք, զի հա՛րքն մեր ամենեքի՛ն ընդ ամպովն էին. եւ ամենեքի՛ն ընդ ծովն անցին[3790].
[3790] Ոմանք. Եղբարք եթէ տգ՛՛... ամենեքեան ընդ ամպովս էին... ընդ ծովս անցին։
1 Եղբայրնե՛ր, չեմ ուզում, որ անգիտանաք, որ մեր հայրերը բոլորն էլ ամպի առաջնորդութեան տակ էին եւ բոլորն էլ ծովով անցան.
10 Չեմ ուզեր որ չգիտցողի պէս ըլլաք, եղբա՛յրներ, որ մեր հայրերը բոլորն ալ ամպին տակ էին ու ամէնքն ալ ծովէն անցան
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10:11: Не хочу оставить вас, братия, в неведении, что отцы наши все были под облаком, и все прошли сквозь море;
10:1  οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
10:1. Οὐ (Not) θέλω (I-determine) γὰρ (therefore) ὑμᾶς (to-ye) ἀγνοεῖν, (to-un-consider-unto," ἀδελφοί , ( Brethrened ,"ὅτι (to-which-a-one) οἱ (the-ones) πατέρες (fathers) ἡμῶν (of-us) πάντες ( all ) ὑπὸ (under) τὴν (to-the-one) νεφέλην (to-a-clouding) ἦσαν (they-were) καὶ (and) πάντες ( all ) διὰ (through) τῆς (of-the-one) θαλάσσης (of-a-sea) διῆλθον, (they-had-came-through,"
10:1. nolo enim vos ignorare fratres quoniam patres nostri omnes sub nube fuerunt et omnes mare transieruntFor I would not have you ignorant, brethren, that our fathers were all under the cloud: and all passed through the sea.
10:1. For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and they all went across the sea.
10:1. 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;
1. For I would not, brethren, have you ignorant, how that our fathers were all under the cloud, and all passed through the sea;
10:1 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:
1: Не хочу оставить вас, братия, в неведении, что отцы наши все были под облаком, и все прошли сквозь море;
10:1  οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
10:1. Οὐ (Not) θέλω (I-determine) γὰρ (therefore) ὑμᾶς (to-ye) ἀγνοεῖν, (to-un-consider-unto," ἀδελφοί , ( Brethrened ,"ὅτι (to-which-a-one) οἱ (the-ones) πατέρες (fathers) ἡμῶν (of-us) πάντες ( all ) ὑπὸ (under) τὴν (to-the-one) νεφέλην (to-a-clouding) ἦσαν (they-were) καὶ (and) πάντες ( all ) διὰ (through) τῆς (of-the-one) θαλάσσης (of-a-sea) διῆλθον, (they-had-came-through,"
10:1. nolo enim vos ignorare fratres quoniam patres nostri omnes sub nube fuerunt et omnes mare transierunt
For I would not have you ignorant, brethren, that our fathers were all under the cloud: and all passed through the sea.
10:1. For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and they all went across the sea.
10:1. 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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: В пример того, что можно при небрежности о собственном спасении потерять, его Ап. представляет древних Израильтян, вышедших с Моисеем из Египта. Этот народ видел многочисленные чудеса - эти знамения милости Божией к нему, - и, однако, весь погиб в пустыне, потому что ему не доставало способности к самоотречению. Такая же судьба предстоит и коринфским христианам, если они будут поступать как эти погибшие Израильтяне. 1: Не хочу оставит вас, братия, в неведении. Коринфские христиане, конечно, знали историю изведения евреев из Египта, но не имели достаточно ясного представления о значении событий, соединенных с этим изведением. - Отцы наши. Ап. говорит не как иудей. Он видит в христианской Церкви как бы высшую ступень развития ветхозаветной Церкви, и для него отцы иудейского народа суть вместе и отцы христиан. - Были(hsan) - указывает на продолжительное состояние. - Под облаком. Это выражение (под - upo) дает мысль о защите Божией, символом которой служило облако, двигавшееся над ополчением Израильским (Исх XIII:21: и сл. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Admonitions and Warnings.A. D. 57.
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; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours.

I. He prefaces this discourse with a note of regard: "Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.

II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: "Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct." The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Ps. cv. 39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (v. 2), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, v. 5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us.
Adam Clarke: Commentary on the Bible - 1831
10:1: I would not that ye should be ignorant - It seems as if the Corinthians had supposed that their being made partakers of the ordinances of the Gospel, such as baptism and the Lord's Supper, would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts; as long, at least, as they considered an idol to be nothing in the world. To remove this destructive supposition, which would have led them to endless errors both in principle and practice, the apostle shows that the Jews had sacramental ordinances in the wilderness, similar to those of the Christians; and that, notwithstanding they had the typical baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna that came down from heaven, yet, when they joined with idolaters and partook of idolatrous feasts, God was not only displeased with them, but signified this displeasure by pouring out his judgments upon them, so that in one day 23,000 of them were destroyed.
Under the cloud - It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites.
1. It was a cloud in the form of a pillar to direct their journeyings by day.
2. It was a pillar of fire to give light to the camp by night.
3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See the note on Exo 13:21.
Albert Barnes: Notes on the Bible - 1834
10:1: Moreover, brethren - But, or now (δε de). This verse, with the following illustrations Co1 10:1-4, is properly connected in Paul's argument with the statements which he had made in Co1 8:8, etc., and is designed to show the danger which would result from their partaking of the feasts that were celebrated in honor of idols. It is not improbable, as Mr. Locke supposes, that the Corinthians might have urged that they were constantly solicited by their pagan friends to attend those feasts; that in their circumstances it was scarcely possible to avoid it; that there could be no danger of their relapsing into idolatry; and their doing so could not be offensive to God, since they were known to be Christians; since they had been baptized, and purified from sin; since they were devoted to his service; since they knew that an idol was nothing in the world; and since they had been so highly favored, as the people of God, with so many extraordinary endowments, and were so strongly guarded against the possibility of becoming idolaters. To meet these considerations, Paul refers them to the example of the ancient Jews. They also were the people of God. They had been solemnly dedicated to Moses and to God. They had been especially favored with spiritual food from heaven, and with drink miraculously, poured from the rock. Yet notwithstanding this, they had forgotten God, had become idolaters, and had been destroyed. By their example, therefore, Paul would warn the Corinthians against a similar danger.
I would not that ye should be ignorant - A large part of the church at Corinth were Gentiles. It could hardly be supposed that they were well informed respecting the ancient history of the Jews. Probably they had read these things in the Old Testament; but they might not have them distinctly in their recollection. Paul brings them distinctly before their minds, as an illustration and an admonition. The sense is, "I would not have you unmindful or forgetful of these things; I would have you recollect this case, and suffer their example to influence your conduct. I would not have you suppose that even a solemn consecration to God and the possession of distinguished tokens of divine favor are a security against the danger of sin, and even apostasy; since the example of the favored Jews shows that even in such circumstances there is danger."
How that all our fathers - That is, the fathers of the Jewish community; the fathers of us who are Jews. Paul speaks here as being himself a Jew, and refers to his own ancestors as such. The word "all" here seems to be introduced to give emphasis to the fact that even those who were destroyed Co1 10:5 also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. The entire Jewish community which Moses led forth from Egypt had thus been devoted to him.
Were under the cloud - The cloud - the "Shechinah" - the visible symbol of the divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light; Exo 13:21-22. In the dangers of the Jews, when closely pressed by the Egyptians, it went beHinD them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defense; Exo 14:20. In the wilderness, when traveling through the burning desert, it seems to have been expanded over the camp as a covering, and a defense from the intense rays of a burning sun; Num 10:34, "And the cloud of Jehovah was upon them by day;" Num 14:14, "Thy cloud standeth over them." To this fact the apostle refers here. It was a symbol of the divine favor and protection; comp Isa 4:5. It was a guide, a shelter, and a defense. The Jewish Rabbis say that "the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them." Pirke Eleazer, chapter 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at. a distance it appeared as a pillar.
And all passed through the sea - The Red Sea, under the guidance of Moses, and by the miraculous interposition of God; Exo 14:21-22. This was also a proof of the divine protection and favor, and is so adduced by the apostle. His object is to accumulate the evidences of the divine favor to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: I would: Co1 12:1, Co1 14:38; Rom 11:21
our: Joh 4:20; Rom 4:11; Gal 3:29
were: Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20, Exo 40:34; Num 9:15-22, Num 14:14; Deu 1:33; Neh 9:12, Neh 9:19; Psa 78:14, Psa 105:39
and all: Exo 14:19-22, Exo 14:29; Num 33:8; Jos 4:23; Neh 9:11; Psa 66:6, Psa 77:16-20; Psa 78:13, Psa 78:53, Psa 106:7-11, Psa 114:3-5, Psa 136:13-15; Isa 58:11-13; Heb 11:29; Rev 15:2, Rev 15:3
John Gill
Moreover, brethren, I would not that ye should be ignorant,.... The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle's view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind,
how that all our fathers were under the cloud; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils. This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see Num 14:14 so that the apostle rightly says they were under it. And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say (z), that
"the pillar of cloud, encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.''
Hence those allusions to it in Is 4:5. The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them:
"when the people of Israel were travelling in the wilderness, they say (a), they had clouds of glory, "that surrounded them", four at the four winds of the world, that the evil eye might not rule over them, "and one above them", that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days' journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.''
And elsewhere (b) it is said,
"how many were the clouds of glory, "that encompassed Israel" in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one "above them", and one below them, and one ran before them;''
to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses:
and all passed through the sea; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan. Origen (c) says,
"he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.''
And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one.
"R. Eliezer says (d), that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.''
The same is related, by others (e): Mahomet has it in his Alcoran (f), in which he was assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses,
"smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.''
But be this as it will, it is certain that they all passed through it, and came safe to shore.
(z) Pirke Eliezer, c. 44. (a) Targum in Cant. 2. 6. (b) Bemidbar Rabba, sect. 1. fol. 177. 1, 2. (c) Homil. 5. in Exod. fol. 37. col. 3. E. (d) Pirke Eiiezer, c. 42. (e) Maimon. & Bartenora in Pirke Abot, c. 5. sect. 4. (f) C. 26. p. 304. Ed. Sale.
10:210:2: եւ ամենեքեան ՚ի Մովսէս մկրտեցան յա՛մպն եւ ՚ի ծովն.
2 եւ բոլորը, հետեւելով Մովսէսին, մկրտուեցին ամպ ու ծովի մէջ.
2 Եւ ամէնքն ալ Մովսէսով մկրտուեցան ամպին ու ծովին մէջ
եւ ամենեքեան ի Մովսէս մկրտեցան յամպն եւ ի ծովն:

10:2: եւ ամենեքեան ՚ի Մովսէս մկրտեցան յա՛մպն եւ ՚ի ծովն.
2 եւ բոլորը, հետեւելով Մովսէսին, մկրտուեցին ամպ ու ծովի մէջ.
2 Եւ ամէնքն ալ Մովսէսով մկրտուեցան ամպին ու ծովին մէջ
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10:22: и все крестились в Моисея в облаке и в море;
10:2  καὶ πάντες εἰς τὸν μωϊσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,
10:2. καὶ (and) πάντες (all) εἰς (into) τὸν (to-the-one) Μωυσῆν (to-a-Mouses) ἐβαπτίσαντο ( they-immersed-to ) ἐν (in) τῇ (unto-the-one) νεφέλῃ (unto-a-clouding) καὶ (and) ἐν (in) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea,"
10:2. et omnes in Mose baptizati sunt in nube et in mariAnd all in Moses were baptized, in the cloud and in the sea:
10:2. And in Moses, they all were baptized, in the cloud and in the sea.
10:2. And were all baptized unto Moses in the cloud and in the sea;
2. and were all baptized unto Moses in the cloud and in the sea;
10:2 And were all baptized unto Moses in the cloud and in the sea:
2: и все крестились в Моисея в облаке и в море;
10:2  καὶ πάντες εἰς τὸν μωϊσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,
10:2. καὶ (and) πάντες (all) εἰς (into) τὸν (to-the-one) Μωυσῆν (to-a-Mouses) ἐβαπτίσαντο ( they-immersed-to ) ἐν (in) τῇ (unto-the-one) νεφέλῃ (unto-a-clouding) καὶ (and) ἐν (in) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea,"
10:2. et omnes in Mose baptizati sunt in nube et in mari
And all in Moses were baptized, in the cloud and in the sea:
10:2. And in Moses, they all were baptized, in the cloud and in the sea.
10:2. And were all baptized unto Moses in the cloud and in the sea;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Переход евреев чрез Чермное море имел сам по себе символическое значение и, кроме того, прообразовал собою христианское крещение. Как крещаемый, погружаясь в воду, в то время как над ним произносится формула таинства, находит в этой воде, так сказать, опору для своего спасения, так и евреи, стоя под облаком и проходя чрез море, получили в этом видимое знамение божественного благоволения и спасения. Они теперь уходили из Египта, страны рабства и идолослужения, как христиане чрез крещение обособляются от прежней жизни во грехе и под осуждением Божиим. - Крестились в Моисея. Евреи пошли в след за Моисеем с полною верою в него, соединились с ним самым тесным образом, именно так, как христиане в крещении соединяются всецело со Христом и становятся телом Его (Рим VI:3-5). - В облаке и в море, т. е. чрез покрытие их облаком и чрез прохождение чрез Чермное море.
Adam Clarke: Commentary on the Bible - 1831
10:2: And were all baptized unto Moses - Rather Into Moses - into the covenant of which Moses was the mediator; and by this typical baptism they were brought under the obligation of acting according to the Mosaic precepts, as Christians receiving Christian baptism are said to be baptized Into Christ, and are thereby brought under obligation to keep the precepts of the Gospel.
Albert Barnes: Notes on the Bible - 1834
10:2: And were all baptized - In regard to the meaning of the word "baptized," see the note at Mat 3:6. We are not to suppose that the rite of baptism, as we understand it, was formally administered by Moses, or by any other person, to the Jews, for there is not the least evidence that any such rite was then known, and the very circumstances here referred to forbid such an interpretation. They were baptized "in the cloud" and "in the sea," and this cannot be understood as a religious rite administered by the hand of man. It is to be remembered that the word "baptism" has two senses - the one referring to the application of water as a religious rite, in whatever mode it is done; and the other the sense of "dedicating, consecrating, initiating into," or bringing under obligation to. And it is evidently in this latter sense that the word is used here, as denoting that they were devoted to Moses as a leader, they were brought under his laws, they became bound to obey him, they were placed under his protection and guidance by the miraculous interposition of God. This was done by the fact that their passing through the sea, and under the cloud, in this manner, brought them under the authority and direction of Moses as a leader, and was a public recognition of their being his followers, and being bound to obey his laws.
Unto Moses - (εἰς eis). This is the same preposition which is used in the form of baptism prescribed in Mat 28:19. See the note at that place. It means that they were thus devoted or dedicated to Moses; they received and acknowledged him as their ruler and guide; they professed subjection to his laws, and were brought under his authority. They were thus "initiated into" his religion, and thus recognized his divine mission, and bound themselves to obey his injunctions - Bloomfield.
In the cloud - This cannot be proved to mean that they were enveloped and, as it were, "immersed" in the cloud, for there is no evidence that the cloud thus enveloped them, or that they were immersed in it as a person is in water. The whole account in the Old Testament leads us to suppose that the cloud either passed before them as a pillar, or that it had the same form in the rear of their camp, or that it was suspended over them, and was thus the symbol of the divine protection. It would be altogether improbable that the dark cloud would pervade the camp. It would thus embarrass their movements, and there is not the slightest intheation in the Old Testament that it did. Nor is there any probability in the supposition of Dr. Gill and others, that the cloud. as it passed from the rear to the front of the camp, "let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water." Because:
(1) There is not the slightest intheation of this in the Old Testament.
(2) The supposition is contrary to the very design of the cloud. It was not a natural cloud, but was a symbol of the divine presence and protection. It was not to give rain on the Israelites, or on the land, but it was to guide, and to be an emblem of the care of God.
(3) it is doing violence to the Scriptures to introduce suppositions in this manner without the slightest authority. It is further to be observed, that this supposition does by no means give any aid to the cause of the Baptist after all. In what conceivable sense were they, even on this supposition, "immersed?" Is it "immersion in water" when one is exposed to a shower of rain? We speak of being "sprinkled or drenched" by rain, but is it not a violation of all propriety of language to say that a man is "immersed" in a shower? If the supposition, therefore, is to be admitted, that rain fell from the cloud as it passed over the Jews, and that this is meant here by "baptism unto Moses," then it would follow that "sprinkling" would be the mode referred to, since this is the only form that has resemblance to a falling shower. But the supposition is not necessary. Nor is it needful to suppose that water was applied to them at all. The thing itself is improbable; and the whole case is met by the simple supposition that the apostle means that they were initiated in this way into the religion of Moses, recognized his divine mission, and under the cloud became his followers and subject to his laws. And if this interpretation is correct, then it follows that the word "baptize" does not of necessity mean to "immerse." (See Editors' Notes on Mat 3:6 and Mat 3:16.)
And in the sea - This is another expression that goes to determine the sense of the word "baptize." The sea referred to here is the Red Sea, and the event was the passage through that sea. The fact in the case was, that the Lord caused a strong east wind to blow all night, and made the sea dry land, and the waters were divided Exo 14:21, and the waters were a wall unto them on the right hand and on the left, Exo 14:22. From this whole narrative it is evident that they passed through the sea without being "immersed" in it. The waters were driven into high adjacent walls for the very purpose that they might pass between them dry and safe. There is the fullest proof that they were not submerged in the water. Dr. Gill supposes that the water stood up above their heads, and that "they seemed to be immersed in it." This might be true; but this is to give up the idea that the word baptize means always to immerse in water, since it is a fact, according to this supposition, that they were not thus immersed, but only seemed to be. And all that can be meant, therefore, is, that they were in this manner initiated into the religion of Moses, convinced of his divine mission, and brought under subjection to him as their leader, lawgiver, and guide. This passage is a very important one to prove that the word baptism does not necessarily mean entire immersion in water. It is perfectly clear that neither the cloud nor the waters touched them. "They went through the midst of the sea on dry ground." It remains only to be asked whether, if immersion was the only mode of baptism known in the New Testament, the apostle Paul would have used the word not only so as not necessarily to imply that, but as necessarily to mean something else? (See Editors' Notes on Mat 3:6 and Mat 3:16.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: Co1 1:13-16; Exo 14:31; Joh 9:28, Joh 9:29; Heb 3:2, Heb 3:3
Geneva 1599
(2) And were all (b) baptized unto (c) Moses in the cloud and in the sea;
(2) In effect the ordinances of the old fathers were all one with ours, for they respected Christ alone, who offered himself to them in different forms.
(b) All of them were baptized with the outward sign, but not indeed, because of which God cannot be blamed, but they themselves.
(c) Moses being their guide.
John Gill
And were all baptized unto Moses,.... "In or by Moses"; and so the Syriac version renders it, , "by the hand of Moses"; by his means and direction, he going before, they followed after him into the sea, and passed through on dry land, and came out on the shore, which carried in it a resemblance of baptism; when they believed the Lord, and his servant Moses, Ex 14:31 and gave up themselves to him as their leader and commander through the wilderness: and this their baptism was
in the cloud, and in the sea; which may be considered either as together or separately; if together, the agreement between them and baptism lay in this; the Israelites, when they passed through the Red sea, hid the waters on each side of them, which stood up as a wall higher than they, and the cloud over them, so that they were as persons immersed in and covered with water; and very fitly represented the ordinance of baptism as performed by immersion; and which is the way it was administered in the apostles' time, to which he refers; and is the only way it ought to be administered in; and in which only the Israelites' passage through the sea, and under the cloud, could be a figure of it: or this may be considered separately, they were baptized in the cloud; which was either, as Gataker (g) thinks, when the cloud went from before the face of the Israelites, and stood behind them, and was between the two camps, to keep off the Egyptians from them, which as it passed over them let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water; or their being all under the cloud, and all over covered with it, was a representation of the ordinance of baptism, in which a person is all over covered with water; and then they were baptized in the sea, as they passed through it, the waters standing up above their heads, they seemed as if they were immersed in it. Very great is the resemblance between that passage of theirs, and baptism. For instance, their following Moses into the sea, which is meant by their being "baptized into him", was an acknowledgment of their regard unto him, as their guide and governor, as baptism is a following of Christ, who has left us an example that we should tread in his steps; and is an owning him to be our prophet to teach us, and lead us the way; and it is a profession of our faith in him, as our surety and Saviour, and a subjection to him as our King and Governor. This their baptism in the sea was after their coming out of Egypt, and at their first entrance on their journey to Canaan's land, as our baptism is, or should be, after a person is brought out of worse than Egyptian bondage and darkness, and has believed on the Lord Jesus Christ, and at the beginning of his profession of him, and entrance on his Christian race. The descent of the Israelites into the sea, when they seemed as buried in the waters, and their ascent out of it again on the shore, has a very great agreement with baptism, as administered by immersion, in which the person baptized goes down into the water, is buried with Christ therein, and comes up out of it as out of a grave, or as the children of Israel out of the Red sea; and as they, when they came out of it, could rejoice and sing in the view of their salvation and safety, and of the destruction of all their enemies, so the believer can, and does rejoice in this ordinance, in the view of his salvation by Christ, and safety in him, and of all his sins being buried and drowned in the sea of his blood; witness the instances of the eunuch and jailer. But though the Israelites were all in this sense baptized, yet they did not all inherit the land of Canaan.
(g) Aniversar. Miscellan. p. 30.
John Wesley
And were all, as it were, baptized unto Moses - initiated into the religion which he taught them. In the cloud and in the sea - Perhaps sprinkled here and there with drops of water from the sea or the cloud, by which baptism might be the more evidently signified.
Robert Jamieson, A. R. Fausset and David Brown
And--"And so" [BENGEL].
baptized unto Moses--the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Jn 1:17; Heb 3:5-6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (Ex 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [BENGEL]. OLSHAUSEN understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (Jn 3:5; Acts 10:44-47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.
10:310:3: եւ ամենեքի՛ն զնոյն զհոգեւոր զկերակուրն կերան[3791]. [3791] Ոմանք. Ամենեքեան զնոյն հոգեւոր կերա՛՛... զնոյն հոգեւոր ըմպ՛՛։
3 եւ բոլորն էլ նոյն հոգեւոր ուտելիքը կերան,
3 Եւ ամէնքն ալ նոյն հոգեւոր կերակուրը կերան
եւ ամենեքին զնոյն զհոգեւոր զկերակուրն կերան:

10:3: եւ ամենեքի՛ն զնոյն զհոգեւոր զկերակուրն կերան[3791].
[3791] Ոմանք. Ամենեքեան զնոյն հոգեւոր կերա՛՛... զնոյն հոգեւոր ըմպ՛՛։
3 եւ բոլորն էլ նոյն հոգեւոր ուտելիքը կերան,
3 Եւ ամէնքն ալ նոյն հոգեւոր կերակուրը կերան
zohrab-1805▾ eastern-1994▾ western am▾
10:33: и все ели одну и ту же духовную пищу;
10:3  καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον,
10:3. καὶ (and) πάντες ( all ) [τὸ "[to-the-one) αὐτὸ] (to-it]"πνευματικὸν (to-currenting-to-belonged-of) βρῶμα (to-a-consuming-to) ἔφαγον (they-had-devoured,"
10:3. et omnes eandem escam spiritalem manducaveruntAnd did all eat the same spiritual food:
10:3. And they all ate of the same spiritual food.
10:3. And did all eat the same spiritual meat;
3. and did all eat the same spiritual meat;
10:3 And did all eat the same spiritual meat:
3: и все ели одну и ту же духовную пищу;
10:3  καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον,
10:3. καὶ (and) πάντες ( all ) [τὸ "[to-the-one) αὐτὸ] (to-it]"πνευματικὸν (to-currenting-to-belonged-of) βρῶμα (to-a-consuming-to) ἔφαγον (they-had-devoured,"
10:3. et omnes eandem escam spiritalem manducaverunt
And did all eat the same spiritual food:
10:3. And they all ate of the same spiritual food.
10:3. And did all eat the same spiritual meat;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Евреи, можно сказать, не только приняли крещение, но и удостоились св. причащения. Как святая Евхаристия служит к укреплению в человеке духовной жизни, которая началась в нем с момента принятия крещения, так и евреи, по освобождении из египетского рабства, стали получать благодатные дары, необходимые для их сохранения. Именно они вкушали духовную пищу, т. е. манну и пили духовное питие, т. е. воду, которую им дважды источил из камня Моисей (Ис XVII:1-7: и Чис XX:2-13). То и другое называется духовным по необычайности, чудесности своего происхождения (манна - с неба, вода - из камня). - Все. Да, все евреи вкушали эти, чудесные дары Божии, а спаслись и дожили до вступления в обетованную землю только двое - Иисус Навин и Халев. - Пили из духовного последующего камня... Чудесный характер вытекшей из камня воды объясняется тем, что самый камень имел духовную природу. Здесь слово духовный, очевидно, указывает на существо камня. Камень, по природе, по существу своему, был такой, что мог творить такие чудесные действия, т. е. он был божественной природы, ибо творчество свойственно только Богу. Ясно, что Ап. здесь имеет в виду не каменную скалу, в которую Моисей, по повелению Божию, два раза ударил жезлом (Исх XVII:6: и Чис XX:11), а невидимую, духовную скалу, которая невидимо следовала (последующего) с евреями по пустыне Аравийской и была истинным источником воды. Это, как замечает сам Ап. тут же, был Христос. Почему Ап. назвал Христа камнем или скалою? Собственно говоря, так неоднократно назван у Моисея Сам Иегова (Втор XXXII:4, 15, 18; ср. Ис XVII:10, XXVI:4). Но Ап. представлял себе и Христа предсуществовавшим от вечности (1Кор.VIII:6) Творцом мира - тем Ангелом Иеговы, который являлся неоднократно патриархам народа еврейского и вел евреев по пустыне (ср. Ис LXIII:9). Источение воды из камня было только часть тех чудес, какие творил в пустыне Христос, невидимо шедший с народом еврейским. - Таким образом, внутреннее сродство Ветхого и Нового Завета основывается на том, что там и здесь один Глава - Христос. А следствие, какое из этого выводится, таково: Христос жил среди ветхозаветных Израильтян - и все-таки они погибли! Могут ли христиане после этого быть уверены, что и их не постигает такая же судьба, если они будут подражать евреям в неверии?!
Adam Clarke: Commentary on the Bible - 1831
10:3: Spiritual meat - The manna which is here called spiritual.
1. Because it was provided supernaturally; and,
2. Because it was a type of Christ Jesus, who speaking of it, Joh 6:31, etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, Joh 6:33, and that himself was the bread of life, Joh 6:48.
Albert Barnes: Notes on the Bible - 1834
10:3: And did all eat the same spiritual meat - That is, "manna." Exo 16:15, Exo 16:35; Neh 9:15, Neh 9:20. The word meat here is used in the old English sense of the word, to denote "food" in general. They lived on "manna." The word "spiritual" here is evidently used to denote that which was given by the Spirit, or by God; that which was the result of his miraculous gift, and which was not produced in the ordinary way, and which was not the gross food on which people are usually supported. It had an excellency and value from the fact that it was the immediate gift of God, and is thus called "angels food." Psa 78:25. It is called by Josephus "divine and extraordinary food." Ant. Psa 3:1. In the language of the Scriptures, that which is distinguished for excellence, which is the immediate gift of God, which is unlike that which is gross and of earthly origin, is called "spiritual," to denote its purity, value, and excellence. Compare Rom 7:14; Co1 3:1; Co1 15:44, Co1 15:46; Eph 1:3. The idea of Paul here is, that all the Israelites were nourished and supported in this remarkable manner by food given directly by God; that they all had thus the evidence of the divine protection and favor, and were all under his care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: Exo 16:4, Exo 16:15, Exo 16:35; Deu 8:3; Neh 9:15, Neh 9:20; Psa 78:23-25, Psa 105:40; John 6:22-58
Geneva 1599
And did all eat the (d) same spiritual (e) meat;
(d) The same that we do.
(e) Manna, which was a spiritual meat to the believers, who in faith lay hold upon Christ, who is the true meat.
John Gill
And did all eat the same spiritual meat. Meaning the manna; and which the Jews also call (h) , "spiritual food", as also their sacrifices, (i) , "spiritual bread": not that the manna was so in own nature; it was corporeal food, and served for the nourishment of the body; but either because it was prepared by angels, who are ministering spirits, at the command of God, and hence called angels' food, Ps 78:25 or rather because it had a mystical and spiritual meaning in it; it was not the true bread, but was typical of Christ, who is so: it resembled Christ in its original; it was prepared of God, as Christ is, as his salvation prepared before the face of all his people; it was the free gift of God, as Christ is to the mystical Israel; it came down from heaven, as Christ, the true bread of life did: it answered to him in its nature; it was in form round, expressive of his being from everlasting to everlasting, and of the perfection both of his divine and human natures; it was in colour white, signifying his purity of nature, and holiness of life and conversation; it was in quantity small, setting forth his outward meanness and despicableness in the eyes of men; and in quality it was sweet in taste, as Christ, and all the blessings and fruits of his grace are to believers. The usefulness of the manna was very great, a vast number, even all the Israelites, were supplied with it, and supported by it for forty years together, as all the elect of God, and the whole family of Christ are by the fulness of grace which is in him; and as in order that it might be proper and suitable food, it was ground in mills, or beaten in a mortar, and baked in pans; so Christ was bruised, and wounded, and endured great sufferings, and death itself, that he might be agreeable food for our faith: and as the Israelites had all an equal quantity of this food, none had more or less than others, so all the saints have an equal share and interest in Christ, in his blood, righteousness, and sacrifice; as they have the same like precious faith, they have the same object of it. To say no more, as the manna was the food of the wilderness, or of the people of Israel, whilst travelling in it, so Christ, and the fulness of grace that is in him, are the food and supply of the spiritual Israel, and church of God, whilst they are passing through this world to the heavenly glory. Now, though all the Israelites did not eat of Christ, the true bread, which was typified by the manna; yet they all ate the same food, which had a spiritual meaning in it, and a respect to Christ, but did not all enter into the land flowing with milk and honey.
(h) Yade Mose in Shemot Rabba, fol. 109. 3. (i) Tzeror Hammor, fol. 93. 2.
John Wesley
And all ate the same manna, termed spiritual meat, as it was typical, Of Christ and his spiritual benefits: Of the sacred bread which we eat at his table. Ex 16:15.
Robert Jamieson, A. R. Fausset and David Brown
same spiritual meat--As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [ALFORD]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Cor 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [GROTIUS and ALFORD] Gal 4:29, "born after the Spirit," that is, supernaturally. Ps 78:24, "corn of heaven" (Ps 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Jn 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare Heb 4:2).
10:410:4: եւ ամենեքի՛ն զնոյն զհոգեւոր ըմպելին արբին, զի ըմպէին ՚ի հոգեւո՛ր վիմէն որ երթայր զհետ նոցա. եւ վէմն էր ի՛նքն Քրիստոս[3792]։ [3792] Ոմանք. Ինքն էր Քրիստոս։
4 եւ բոլորն էլ նոյն հոգեւոր ըմպելիքը խմեցին, որովհետեւ խմում էին հոգեւոր այն վէմից, որ գնում էր նրանց հետ եւ այն վէմը ինքը՝ Քրիստոսն էր:
4 Ու ամէնքն ալ նոյն հոգեւոր խմելիքը խմեցին, վասն զի կը խմէին այն հոգեւոր վէմէն, որ անոնց հետ կ’երթար ու այն վէմը Քրիստոսն էր։
եւ ամենեքին զնոյն զհոգեւոր ըմպելին արբին, զի ըմպէին ի հոգեւոր վիմէն որ երթայր զհետ նոցա. եւ վէմն էր ինքն Քրիստոս:

10:4: եւ ամենեքի՛ն զնոյն զհոգեւոր ըմպելին արբին, զի ըմպէին ՚ի հոգեւո՛ր վիմէն որ երթայր զհետ նոցա. եւ վէմն էր ի՛նքն Քրիստոս[3792]։
[3792] Ոմանք. Ինքն էր Քրիստոս։
4 եւ բոլորն էլ նոյն հոգեւոր ըմպելիքը խմեցին, որովհետեւ խմում էին հոգեւոր այն վէմից, որ գնում էր նրանց հետ եւ այն վէմը ինքը՝ Քրիստոսն էր:
4 Ու ամէնքն ալ նոյն հոգեւոր խմելիքը խմեցին, վասն զի կը խմէին այն հոգեւոր վէմէն, որ անոնց հետ կ’երթար ու այն վէմը Քրիստոսն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: и все пили одно и то же духовное питие: ибо пили из духовного последующего камня; камень же был Христос.
10:4  καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ πέτρα δὲ ἦν ὁ χριστός.
10:4. καὶ (and) πάντες ( all ) τὸ (to-the-one) αὐτὸ (to-it) πνευματικὸν (to-currenting-to-belonged-of) ἔπιον (they-had-drank) πόμα, (to-a-drinking-to,"ἔπινον (they-were-drinking) γὰρ (therefore) ἐκ (out) πνευματικῆς (of-currenting-to-belonged-of) ἀκολουθούσης (of-pathing-along-unto) πέτρας, (of-a-rockiness,"ἡ (the-one) πέτρα (a-rockiness) δὲ (moreover) ἦν (it-was) ὁ (the-one) χριστός: (Anointed)
10:4. et omnes eundem potum spiritalem biberunt bibebant autem de spiritali consequenti eos petra petra autem erat ChristusAnd all drank the same spiritual drink: (And they drank of the spiritual rock that followed them: and the rock was Christ.)
10:4. And they all drank of the same spiritual drink. And so, they all were drinking of the spiritual rock seeking to obtain them; and that rock was Christ.
10:4. And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
4. and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ.
10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ:
4: и все пили одно и то же духовное питие: ибо пили из духовного последующего камня; камень же был Христос.
10:4  καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ πέτρα δὲ ἦν ὁ χριστός.
10:4. καὶ (and) πάντες ( all ) τὸ (to-the-one) αὐτὸ (to-it) πνευματικὸν (to-currenting-to-belonged-of) ἔπιον (they-had-drank) πόμα, (to-a-drinking-to,"ἔπινον (they-were-drinking) γὰρ (therefore) ἐκ (out) πνευματικῆς (of-currenting-to-belonged-of) ἀκολουθούσης (of-pathing-along-unto) πέτρας, (of-a-rockiness,"ἡ (the-one) πέτρα (a-rockiness) δὲ (moreover) ἦν (it-was) ὁ (the-one) χριστός: (Anointed)
10:4. et omnes eundem potum spiritalem biberunt bibebant autem de spiritali consequenti eos petra petra autem erat Christus
And all drank the same spiritual drink: (And they drank of the spiritual rock that followed them: and the rock was Christ.)
10:4. And they all drank of the same spiritual drink. And so, they all were drinking of the spiritual rock seeking to obtain them; and that rock was Christ.
10:4. And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:4: Spiritual drink - By the βρωμα πνευματικον spiritual meat, and πομα πνευματικον, spiritual drink, the apostle certainly means both meat and drink, which were furnished to the Israelitish assembly miraculously, as well as typically: and he appears to borrow his expression from the Jews themselves, who expressly say הלחם הלז רוחני hallechem hallaz ruchani, that bread was spiritual, and מיים רוחניים היו meyim ruchainiyim haiu, the waters were spiritual. Alschech in legem. fol. 238, to which opinion the apostle seems particularly to refer. See Schoettgen.
The spiritual rock that followed them - There is some difficulty in this verse. How could the rock follow them? It does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to encamp, the waters formed themselves into cisterns and pools; and that the rulers of the people guided them, by their staves, in rivulets to the different tribes and families. And this is the sense they give to Num 21:17 : Spring up, O well, etc. See the places in Schoettgen.
Others contend, that by the rock following them we are to understand their having carried of its waters with them on their journeyings. This we know is a common custom in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty-eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see Schoettgen.
Now, though of all the senses already given that of Bishop Pearce is the best, yet it does appear that the apostle does not speak about the rock itself, but of Him whom it represented; namely, Christ: this was the Rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said Co1 10:9, that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long, five broad, and - high. A fragment of this typical rock now lies before me, brought by a relative of my own, who broke it off, and did not let it pass into any hand till he placed it in mine. See the note on Exo 17:6.
Albert Barnes: Notes on the Bible - 1834
10:4: And did all drink the same spiritual drink - The idea here is essentially the same as in the pRev_ious verse, that they had been highly favored of God, and enjoyed tokens of the divine care and guardianship. That was manifested in the miraculous supply of water in the desert, thus showing that they were under the divine protection, and were objects of the divine favor. There can be no doubt that by "spiritual drink" here, the apostle refers to the water that was made to gush from the rock that was smitten by Moses. Exo 17:6; Num 20:11. Why this is called "spiritual" has been a subject on which there has been much difference of opinion. It cannot be because there was anything special in the nature of the water, for it was evidently real water, suited to allay their thirst. There is no evidence, as many have supposed, that there was a reference in this to the drink used in the Lord's Supper. But it must mean that it was bestowed in a miraculous and supernatural manner; and the word "spiritual" must be used in the sense of supernatural, or that which is immediately given by God. Spiritual blessings thus stand opposed to natural and temporal blessings, and the former denote those which are immediately given by God as an evidence of the divine favor. That the Jews used the word "spiritual" in this manner is evident from the writings of the Rabbis. Thus, they called the manna "spiritual food" (Yade Mose in Shemor Rabba, fol. 109. 3); and their sacrifices they called "spiritual bread" (Tzeror Hammer, fol. 93. 2). - Gill. The drink, therefore, here referred to was that bestowed in a supernatural manner and as a proof of the divine favor.
For they drank of that spiritual Rock - Of the waters which flowed from that Rock. The Rock here is called "spiritual," not from anything special in the nature of the rock, but because it was the source to them of supernatural mercies, and became thus the emblem and demonstration of the divine favor, and of spiritual mercies conferred upon them by God.
That followed them - Margin. "Went with" ἀκολουθούσης akolouthousē s. This evidently cannot mean that the rock itself literally followed them, any more than that they literally drank the rock, for one is as expressly affirmed, if it is taken literally, as the other. But as when it is said they "drank of the rock," it must mean that they drank of the water that flowed from the rock; so when it is said that the "rock followed" or accompanied them, it must mean that the water that flowed from the rock accompanied them. This figure of speech is common everywhere. Thus, the Saviour said Co1 11:25, "This cup is the new testament," that is, the wine in this cup represents my blood, etc.; and Paul says Co1 11:25, Co1 11:27, "whosoever shall drink this cup of the Lord unworthily," that is, the wine in the cup, etc., and "as often as ye drink this cup," etc., that is, the wine contained in the cup. It would be absurd to suppose that the rock that was smitten by Moses literally followed them in the wilderness; and there is not the slightest evidence in the Old Testament that it did. Water was twice brought out of a rock to supply the needs of the children of Israel. Once at Mount Horeb, as recorded in Exo 17:6, in the wilderness of Sin, in the first year of their departure from Egypt. The second time water was brought from a rock about the time of the death of Miriam at Kadesh, and probably in the 40th year of their departure from Egypt, Num 20:1. It was to the former of these occasions that the apostle evidently refers. In regard to this we may observe:
(1) That there must have been furnished a large quantity of water to have supplied the needs of more than two million people.
(2) it is expressly stated Deu 9:21), that "the brook נחל nachal, stream, torrent, or river, see Num 34:5; Jos 15:4, Jos 15:47; Kg1 8:65; Kg2 24:7) descended out of the mount," and was evidently a stream of considerable size.
(3) mount Horeb was higher than the adjacent country, and the water that thus gushed from the rock, instead of collecting into a pool and becoming stagnant, would flow off in the direction of the sea.
(4) the sea to which it would naturally flow would be the Red Sea, in the direction of the Eastern or Elanitic branch of that sea.
(5) the Israelites would doubtless, in their journeyings, be influenced by the natural direction of the water, or would not wander far from it, as it was daily needful for the supply of their needs.
(6) at the end of thirty-seven years we find the Israelites at Ezion-geber, a seaport on the eastern branch of the Red Sea, where the waters probably flowed into the sea; Num 33:36. In the 40th year of their departure from Egypt, they left this place to go into Canaan by the country of Edom, and were immediately in distress again by the lack of water. It is thus probable that the water from the rock continued to flow, and that it constituted a stream, or river; that it was near their camp all the time until they came to Ezion-geber; and that thus, together with the daily supply of manna, it was a proof of the protection of God, and an emblem of their dependence. If it be said that there is now no such stream to be found there, it is to be observed that it is represented as miraculous, and that it would be just as reasonable to look for the daily descent of manna there in quantities sufficient to supply more than two million people, as to expect to find the gushing and running river of water. The only question is, whether God can work a miracle, and whether there is evidence that he has done it. This is not the place to examine that question. But the evidence is as strong that he performed this miracle as that he gave the manna, and neither of them is inconsistent with the power, the wisdom, or the benevolence of God.
And that Rock was Christ - This cannot be intended to be understood literally, for it was not literally true. The rock from which the water flowed was evidently an ordinary rock, a part of Mount Horeb; and all that this can mean is, that that rock, with the stream of water thus gushing from it, was a representation of the Messiah. The word was is thus often used to denote similarity or representation, and is not to be taken literally. Thus, in the institution of the Lord's Supper, the Saviour says of the bread, "This is my body," that is, it represents my body. Thus, also of the cup, "This cup is the new testament in my blood," that is, it represents my blood, Co1 11:24-25. Thus, the gushing fountain of water might be regarded as a representation of the Messiah, and of the blessings which result from him. The apostle does not say that the Israelites knew that this was designed to be a representation of the Messiah, and of the blessings which flow from him, though there is nothing improbable in the supposition that they so understood and regarded it, since all their institutions were probably regarded as typical. But he evidently does mean to say that the rock was a vivid and affecting representation of the Messiah; that the Jews did partake of the mercies that flow from him; and that even in the desert they were under his care, and had in fact among them a vivid representation of him in some sense corresponding with the emblematic representation of the same favors which the Corinthian and other Christians had in the Lord's Supper. This representation of the Messiah, perhaps, was understood by Paul to consist in the following things:
(1) Christians, like the children of Israel, are passing through the world as pilgrims, and to them that world is a wilderness - a desert.
(2) they need continued supplies, as the Israelites did, in their journey. The world, like that wilderness, does not meet their necessities, or supply their needs.
(3) that rock was a striking representation of the fulness of the Messiah, of the abundant grace which he imparts to his people.
(4) it was an illustration of their continued and constant dependence on him for the daily supply of their needs. It should be observed that many expositors understand this literally. Bloomfield translates it: "and they were supplied with drink from the spiritual Rock which followed them, even Christ." So Rosenmuller, Calvin, Glass, etc. In defense of this interpretation, it is said, that the Messiah is often called "a rock" in the Scriptures; that the Jews believe that the "angel of Jehovah" who who attended them (Exo 3:2, and other places) was the Messiah; and that the design of the apostle was, to show that this "attending Rock," the Messiah, was the source of all their blessings, and particularly of the water that gushed from the rock. But the interpretation suggested above seems to me to be most natural. The design of the apostle is apparent. It is to show to the Corinthians, who relied so much on their privileges, and felt themselves so secure, that the Jews had the very same privileges - had the highest tokens of the divine favor and protection, were under the guidance and grace of God, and were partakers constantly of that which adumbrated or typified the Messiah, in a manner as real, and in a form as much suited to keep up the remembrance of their dependence, as even the bread and wine in the Lord's Supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: did: Exo 17:6; Num 20:11; Psa 78:15, Psa 78:20, Psa 105:41; Isa 43:20, Isa 48:21; Joh 4:10, Joh 4:14, Joh 7:37; Rev 22:17
followed them: or, went with them, Deu 9:21
that Rock: Co1 11:24, Co1 11:25; Gen 40:12, Gen 41:26; Eze 5:4, Eze 5:5; Dan 2:38, Dan 7:17; Mat 13:38, Mat 13:39; Mat 26:26-28; Gal 4:25; Col 2:17; Heb 10:1
Geneva 1599
And did all drink the same spiritual drink: for they drank of that spiritual Rock that (f) followed them: and that Rock was (g) Christ.
(f) Of the River and running Rock, who followed the people.
(g) Did signify Christ as an ordinance, so that together with the sign, there was the thing signified, and the truth itself. For God does not offer a bare sign, but the thing signified by the sign together with it, which is to be received with faith.
John Gill
And did all drink the same spiritual drink,.... By which is meant the water out of the rock, which was typical of the blood of Christ, which is drink indeed, and not figurative, as this was, for which reason it is called spiritual; or of the grace of Christ, often signified by water, both in the Old and New Testament; and is what Moses and the law could not give; for righteousness and life, grace and salvation, could never be had by the works of the law: and very unpromising it was, and is to carnal men, that these should come by a crucified Christ, as it was to the Israelites, that water, in such plenty, should gush out of the rock in Horeb; but as those waters did not flow from thence without the rock being stricken by the rod of Moses, so the communication of the blessings of grace from Christ is through his being smitten by divine justice with the rod of the law; through his being, stricken for the transgressions of his people, and and being made sin, and a curse of the law in their room and stead. And as those waters continued through the wilderness as a constant supply for them, so the grace of Christ is always sufficient for his people; a continual supply is afforded them; goodness and mercy follow them all the days of their lives:
for they drank, of that spiritual rock that followed them; by which the apostle means not Christ himself, for he went before them as the angel of God's presence, but the rock that typified him; not that the rock itself removed out of its place, and went after them, but the waters out of the rock ran like rivers, and followed them in the wilderness wherever they went, for the space of eight and thirty years, or thereabout, and then were stopped, to make trial of their faith once more; this was at Kadesh when the rock was struck again, and gave forth its waters, which, as the continual raining of the manna, was a constant miracle wrought for them. And this sense of the apostle is entirely agreeable to the sentiments of the Jews, who say, that the Israelites had the well of water all the forty years (k). The Jerusalem Targum (l) says of the
"well given at Mattanah, that it again became unto them violent overflowing brooks, and again ascended to the tops of the mountains, and descended with them into the ancient valleys.''
And to the same purpose the Targum of Jonathan ben Uzziel (m),
"that it again ascended with them to the highest mountains, and from the highest mountains it descended with them to the hills, and encompassed the whole camp of Israel, and gave drink to everyone at the gate of his own dwelling place; and from the high mountains it descended with them into the deep valleys.''
Yea, they speak of the rock in much the same language the apostle does, and seem to understand it of the rock itself, as if that really went along with the Israelites in the wilderness. Thus one of their writers (n) on those words, "must we fetch you water out of this rock?" makes this remark:
"for they knew it not, , "for that rock went", and remained among the rocks.''
And in another place it is said (o),
"that the rock became in the form of a beehive; (elsewhere (p) it is said to be round as a sieve;) and rolled along, , "and came with them", in their journeys; and when the standard bearers encamped, and the tabernacle stood still, the rock came, and remained in the court of the tent of the congregation; and the princes came and stood upon the top of it, and said, ascend, O well, and it ascended.''
Now, though in this account there is a mixture of fable, yet there appears something of the old true tradition received in the Jewish church, which the apostle has here respect to.
And the rock was Christ: that is, it signified Christ, it was a type of him. So the Jews (q) say, that the Shekinah is called , "the holy rock"; and Philo the Jew says (r) of this rock, that the broken rock is , "the wisdom of God". Christ may be compared to the rock for his outward meanness in his parentage and education, in his ministry and audience, in his life and death; and for his height also, being made higher than the kings of the earth, than the angels in heaven, and than the heavens themselves; and for shelter and safety from the wrath of God, and from the rage of men; and for firmness, solidity, and strength, which are seen in his upholding all things by his power, in bearing the sins of his people, and the punishment due unto them, in the support of his church, and bearing up his people under all afflictions and temptations, and in preserving them from a total and final falling away: and a rock he appears to be, as he is the foundation of his church and every believer, against which hell and earth can never prevail; and to it he may be likened for duration, his love being immovable, his righteousness everlasting, his salvation eternal, and he, as the foundation of his church, abiding for ever.
(k) Jarchi in Numb. xx. 2. (l) In Numb. xxi. 20. (m) In ib. (n) Jarchi in Numb. xx. 10. (o) Bemidbar Rabba, sect. 1. fol. 177. 2. (p) Gloss. in T. Bab. Pesach. fol. 54. 1. (q) Zohar in Num. fol. 87. 4. & Imre Binah in ib. (r) Lib. Allegor. l. 3. p. 1103.
John Wesley
And all drank the same spiritual drink - Typical of Christ, and of that cup which we drink. For they drank out of the spiritual or mysterious rock, the wonderful streams of which followed them in their several journeyings, for many years, through the wilderness. And that rock was a manifest type of Christ - The Rock of Eternity, from whom his people derive those streams of blessings which follow them through all this wilderness. Ex 17:6.
Robert Jamieson, A. R. Fausset and David Brown
drink-- (Ex 17:6). In Num 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called.
spiritual Rock that followed them--rather, "accompanied them." Not the literal rock (or its water) "followed" them, as ALFORD explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on Num 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare Deut 9:21). But Christ, the "Spiritual Rock" (Ps 78:20, Ps 78:35; Deut 32:4, Deut 32:15, Deut 32:18, Deut 32:30-31, Deut 32:37; Is 28:16; 1Pet 2:6), accompanied them (Ex 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (Ex 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Ex 15:24-25; Ex 17:6; Num 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Jn 4:13-14; see on 1Cor 10:3).
10:510:5: Այլ ո՛չ եթէ ընդ բազումս ՚ի նոցանէ հաճեցաւ Աստուած. քանզի տապա՛ստ անկան յանապատի անդ։
5 Բայց նրանցից շատերը չէ, որ հաճելի եղան Աստծուն, քանզի անապատում ընկան մեռան:
5 Բայց անոնցմէ շատերուն չհաւնեցաւ Աստուած, ատոր համար անապատին մէջ փռուած ինկան։
Այլ ոչ եթէ ընդ բազումս ի նոցանէ հաճեցաւ Աստուած, քանզի տապաստ անկան յանապատի անդ:

10:5: Այլ ո՛չ եթէ ընդ բազումս ՚ի նոցանէ հաճեցաւ Աստուած. քանզի տապա՛ստ անկան յանապատի անդ։
5 Բայց նրանցից շատերը չէ, որ հաճելի եղան Աստծուն, քանզի անապատում ընկան մեռան:
5 Բայց անոնցմէ շատերուն չհաւնեցաւ Աստուած, ատոր համար անապատին մէջ փռուած ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: Но не о многих из них благоволил Бог, ибо они поражены были в пустыне.
10:5  ἀλλ᾽ οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ θεός, κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ.
10:5. ἀλλ' (other) οὐκ (not) ἐν (in) τοῖς (unto-the-ones) πλείοσιν ( unto-more-beyond ) αὐτῶν (of-them) ηὐδόκησεν (it-had-goodly-thought-unto,"ὁ (the-one) θεός, (a-Deity) κατεστρώθησαν ( they-were-en-strewn-down ) γὰρ (therefore) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ . ( unto-solituded )
10:5. sed non in pluribus eorum beneplacitum est Deo nam prostrati sunt in desertoBut with most of them God was not well pleased: for they were overthrown in the desert.
10:5. But with most of them, God was not well-pleased. For they were struck down in the desert.
10:5. But with many of them God was not well pleased: for they were overthrown in the wilderness.
5. Howbeit with most of them God was not well pleased: for they were overthrown in the wilderness.
10:5 But with many of them God was not well pleased: for they were overthrown in the wilderness:
5: Но не о многих из них благоволил Бог, ибо они поражены были в пустыне.
10:5  ἀλλ᾽ οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ θεός, κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ.
10:5. ἀλλ' (other) οὐκ (not) ἐν (in) τοῖς (unto-the-ones) πλείοσιν ( unto-more-beyond ) αὐτῶν (of-them) ηὐδόκησεν (it-had-goodly-thought-unto,"ὁ (the-one) θεός, (a-Deity) κατεστρώθησαν ( they-were-en-strewn-down ) γὰρ (therefore) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ . ( unto-solituded )
10:5. sed non in pluribus eorum beneplacitum est Deo nam prostrati sunt in deserto
But with most of them God was not well pleased: for they were overthrown in the desert.
10:5. But with most of them, God was not well-pleased. For they were struck down in the desert.
10:5. But with many of them God was not well pleased: for they were overthrown in the wilderness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ср. Чис XIV:29.
Adam Clarke: Commentary on the Bible - 1831
10:5: They were overthrown in the wilderness - And yet All these persons were under the cloud - All passed through the sea - All were baptized into Moses in the cloud and in the sea - All ate the same spiritual meat - All drank the same spiritual drink, for they were made partakers of the spiritual Rock, Christ. Nothing can be a more decisive proof than this that people, who have every outward ordinance, and are made partakers of the grace of our Lord Jesus, may so abuse their privileges and grieve the Spirit of God as to fall from their state of grace, and perish ever lastingly. Let those who are continually asserting that this is impossible, beware lest they themselves, if in a state of grace, become, through their overmuch security, proofs in point of the possibility of ending in the flesh, though they began in the Spirit. Reader, remember who said, Ye shall not surely die; and remember the mischiefs produced by a belief of his doctrine.
Albert Barnes: Notes on the Bible - 1834
10:5: But with many of them ... - That is, with their conduct. They rebelled and sinned, and were destroyed. The design of the apostle here is, to remind them that although they enjoyed so many privileges, yet they were destroyed; and thus to admonish the Corinthians that their privileges did not constitute an absolute security from danger, and that they should be cautious against the indulgence of sin. The phrase rendered here "with many" ἐν τοῖς πλείων en tois pleiō n should have been rendered "with most of them," literally" with the many; and it means that with the greater part of them God was not well pleased; that is, he was pleased with but few of them.
Was not well pleased - Was offended with their ingratitude and rebellion.
For they were overthrown ... - That is, by the pestilence, by wars, or died by natural and usual diseases, so that they did not reach the land of Canaan. But two men of that generation, Caleb and Joshua, were permitted to enter the land of promise; Num 14:29-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: Num 14:11, Num 14:12, Num 14:28-35, Num 26:64, Num 26:65; Deu 1:34, Deu 1:35, Deu 2:15, Deu 2:16; Psa 78:32-34; Psa 90:1 *title Psa 90:7, Psa 90:8, Psa 95:11, Psa 106:26; Heb 3:17; Jde 1:5
John Gill
But with many of them God was not well pleased,.... As he is with none but those that are in Christ; and with none of the services of men, but what are done in faith, which become acceptable to him through Jesus Christ; for in him only persons and services are accepted with God; and this was the way of acceptance in the Old, as in the New Testament dispensation: how many of the Jewish fathers God was not well pleased with, or took no delight in, but hated and abhorred, which is the sense of the phrase here, whether they were the greatest part or not, is not certain; however, they were not all, excepting Joshua and Caleb, as some interpreters understand it; for not all that died in the wilderness were out of the special grace and favour of God, witness Moses, Aaron, Miriam, and, it is to be supposed and hoped, hundreds and thousands more; but the apostle has respect to such who were the instances of God's direful vengeance and displeasure, as appears from the reason given;
for they were overthrown in the wilderness: he does not say merely that they died there, for many with whom God was well pleased died there; but these, their carcasses fell in the wilderness, being stricken, thrown down, and overthrown by the immediate hand of God; they did not die a common death, according to the ordinary course of nature; but by the plague, or by the sword, or by fire from heaven, or by fiery serpents, or by a destroying angel, or by one judgment or another, as hereafter mentioned.
John Wesley
Yet - Although they had so many tokens of the divine presence. They were overthrown - With the most terrible marks of his displeasure.
Robert Jamieson, A. R. Fausset and David Brown
But--though they had so many tokens of God's presence.
many of them--rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.
not--in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c.
God--whose judgment alone is valid.
for--the event showed, they had not pleased God.
overthrown--literally, "strewn in heaps."
in the wilderness--far from the land of promise.
10:610:6: Եւ այն օրինակաւ լինէր վասն մեր. զի մի՛ լիցուք ցանկացօղք չարեաց, որպէս նոքայն ցանկացան[3793]։ [3793] Ոմանք. Որպէս եւ նոքայն ցան՛՛։
6 Եւ այն որպէս օրինակ եղաւ մեզ համար, որպէսզի չար բաների ցանկացող չլինենք, ինչպէս որ ցանկացան նրանք:
6 Ու այն բաները մեզի օրինակ եղան, որպէս զի չար բաներու չցանկանք, ինչպէս անոնք ցանկացին։
Եւ այն` օրինակաւ լինէր վասն մեր, զի մի՛ լիցուք ցանկացողք չարեաց, որպէս նոքայն ցանկացան:

10:6: Եւ այն օրինակաւ լինէր վասն մեր. զի մի՛ լիցուք ցանկացօղք չարեաց, որպէս նոքայն ցանկացան[3793]։
[3793] Ոմանք. Որպէս եւ նոքայն ցան՛՛։
6 Եւ այն որպէս օրինակ եղաւ մեզ համար, որպէսզի չար բաների ցանկացող չլինենք, ինչպէս որ ցանկացան նրանք:
6 Ու այն բաները մեզի օրինակ եղան, որպէս զի չար բաներու չցանկանք, ինչպէս անոնք ցանկացին։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: А это были образы для нас, чтобы мы не были похотливы на злое, как они были похотливы.
10:6  ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν.
10:6. Ταῦτα (The-ones-these) δὲ (moreover) τύποι (impressions) ἡμῶν (of-us) ἐγενήθησαν, (they-were-became,"εἰς (into) τὸ (to-the-one) μὴ (lest) εἶναι (to-be) ἡμᾶς (to-us) ἐπιθυμητὰς ( to-passioners-upon ) κακῶν , ( of-disrupted ,"καθὼς (down-as) κἀκεῖνοι (and-the-ones-thither) ἐπεθύμησαν . ( they-passioned-upon-unto )
10:6. haec autem in figura facta sunt nostri ut non simus concupiscentes malorum sicut et illi concupieruntNow these things were done in a figure of us, that we should not covet evil things, as they also coveted.
10:6. Now these things were done as an example for us, so that we might not desire evil things, just as they desired.
10:6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
10:6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted:
6: А это были образы для нас, чтобы мы не были похотливы на злое, как они были похотливы.
10:6  ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν.
10:6. Ταῦτα (The-ones-these) δὲ (moreover) τύποι (impressions) ἡμῶν (of-us) ἐγενήθησαν, (they-were-became,"εἰς (into) τὸ (to-the-one) μὴ (lest) εἶναι (to-be) ἡμᾶς (to-us) ἐπιθυμητὰς ( to-passioners-upon ) κακῶν , ( of-disrupted ,"καθὼς (down-as) κἀκεῖνοι (and-the-ones-thither) ἐπεθύμησαν . ( they-passioned-upon-unto )
10:6. haec autem in figura facta sunt nostri ut non simus concupiscentes malorum sicut et illi concupierunt
Now these things were done in a figure of us, that we should not covet evil things, as they also coveted.
10:6. Now these things were done as an example for us, so that we might not desire evil things, just as they desired.
10:6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Теперь Ап. начинает выяснять, что великие благодеяния, какие получили от Бога коринфяне, не могут их обезопасить окончательно от суда Божия. - А это, т. е. отвержение Израиля после стольких милостей Божиих. - Были образы для нас. Случившееся с евреями предуказывало собою на то, что может случиться и с христианами, и Бог сообщил в Писании об этом, чтобы христиане старались избегать тех похотей, какие погубили некогда евреев, вышедших из Египта.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Admonitions and Warnings.A. D. 57.
6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 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. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 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. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 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. 14 Wherefore, my dearly beloved, flee from idolatry.

The apostle, having recited their privileges, proceeds here to an account of their faults and punishments, their sins and plagues, which are left upon record for an example to us, a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as they suffered.

I. Several of their sins are specified as cautions to us; as, 1. We should shun inordinate desires after carnal objects: Not lust after evil things, as they lusted, v. 6. God fed them with manna, but they must have flesh, Num. xi. 4. They had food for their supply, but, not content with this, they asked meat for their lusts, Ps. xvi. 14. Carnal desires get head by indulgence, and therefore should be observed and checked in their first rise: if once they prevail, and bear sway in us, we know not whither they will carry us. This caution stands first, because carnal appetites indulged are the root and source of much sin. 2. He warns against idolatry (v. 7): Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. The sin of the golden calf is referred to, Exod. xxxii. 6. They first sacrificed to their idol, then feasted on the sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet the sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feast on the heathen sacrifices, things offered to idols, though they do not seem to have been under any temptation to offer sacrifice themselves. Even eating and drinking of the sacrifices before the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid. 3. He cautions against fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus (that is, to lust), with above a thousand priestesses belonging to it, all common prostitutes. How needful was a caution against fornication to those who lived in so corrupt a city, and had been used to such dissolute manners, especially when they were under temptations to idolatry too! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served were represented as patterns of lewdness; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh (Num. xxv.), which brought on a plague, that in one day slew twenty-three thousand, besides those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would shun their plagues. 4. He warns us against tempting Christ (as some of them tempted, and were destroyed of serpents, v. 9), or provoking him to jealousy, v. 22. He was with the church in the wilderness; he was the angel of the covenant, who went before them. But he was greatly grieved and provoked by them in many ways: They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness? for which reason God sent fiery serpents among them (Num. xxi. 5, 6), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent. 5. He warns against murmuring: Neither murmur you as some of them also murmured, and were destroyed of the destroyer (v. 10), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe them in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacrifices than bear the reproach, or expose themselves to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as it did on the Israelites, Num. xiv. 37. Note, Murmuring against divine disposals and commands is a sin that greatly provokes, especially when it grows to such a head as to issue in apostasy, and a revolt from him and his good ways.

II. The apostle subjoins to these particular cautions a more general one (v. 11): All these things happened to them for ensamples, and were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God towards them, were typical. Their sins against God, and backslidings from him, were typical of the infidelity of many under the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: To us, on whom the end of the world is come, the concluding period of God's gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution (v. 12): Let him that thinketh he standeth take heed lest he fall. Note, The harms sustained by others should be cautious to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confident of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution.

III. But to this word of caution he adds a word of comfort, v. 13. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. We live indeed in a tempting world, where we are compassed about with snares. Every place, condition, relation, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For, 1. "No temptation," says the apostle, "hath yet taken you, but such as is common to man, what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through." Note, The trials of common Christians are but common trials: others have the like burdens and the like temptations; what they bear up under, and break through, we may also. 2. God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children. 3. He is wise as well as faithful, and will proportion our burden to our strength. He will not suffer us to be tempted above what we are able. He knows what we can bear, and what we can bear up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way when God will take care that they shall not be too great for us to encounter, especially. 4. When he will make them to issue well. He will make a way to escape, either the trial itself, or at least the mischief of it. There is no valley so dark but he can find a way through it, no affliction so grievous but he can prevent, or remove, or enable us to support it, and in the end overrule it to our advantage.

IV. And upon this argument he grounds another caution against idolatry: Wherefore, my dearly beloved, flee from idolatry. Observe, 1. How he addresses them: My dearly beloved. It is out of tender affection to them that he presses this advice upon them. 2. The matter of his advice: "Flee idolatry; shun it, and all approaches towards it." Idolatry is the most heinous injury and affront to the true God; it is transferring his worship and honour to a rival. 3. The ground of this advice: "Seeing you have such encouragement to trust God, and to be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them; and therefore be not guilty of any idolatrous compliances." Note, We have all the encouragement in the world to flee sin and prove faithful to God. We cannot fall by a temptation if we cleave fast to him.
Adam Clarke: Commentary on the Bible - 1831
10:6: These things were our examples - The punishments which God inflicted on them furnish us with evidences of what God will inflict upon us, if we sin after the similitude of those transgressors.
We should not lust after evil things - It is most evident that the apostle refers here to the history in Num 11:4, etc.: And the mixed multitude fell a lusting, and said, Who shall give us flesh to eat? Into the same spirit the Corinthians had most evidently fallen; they lusted after the flesh in the idol feasts, and therefore frequented them to the great scandal of Christianity. The apostle shows them that their sin was of the same nature as that of the murmuring rebellious Israelites whom God so severely punished; and if he did not spare the natural branches, there was no likelihood that he should spare them.
Albert Barnes: Notes on the Bible - 1834
10:6: Now these things - The judgments inflicted on them by God for their sins.
Were our examples - Greek: "types" (τύποι tupoi). Margin, "figures." They were not designed to be types of us, but they are to be held up as furnishing an admonition to us, or a warning that we do not sin in the same way. The same God directs our affairs that ordered theirs; and if we sin as they did, we also must expect to be punished, and excluded from the favor of God, and from heaven.
Lust after evil things - Desire those things which are forbidden, and which would be injurious. They lusted after flesh, and God granted them their desires, and the consequence was a plague, and the destruction of multitudes Exo 11:4. So Paul infers that the Corinthian Christians should not lust after, or desire the meat offered in sacrifice to idols, lest it should lead them also to sin and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: these: Co1 10:11; Zep 3:6, Zep 3:7; Heb 4:11; Pe2 2:6; Jde 1:7
examples: Gr. figures, Rom 5:14; Heb 9:24; Pe1 3:21
lust: Num 11:4, Num 11:31-34; Psa 78:27-31, Psa 106:14, Psa 106:15
Geneva 1599
(3) Now these things were our (h) examples, to the intent we should not lust after evil things, as they also lusted.
(3) An amplifying of the example against those who are carried away with their lusts beyond the bounds which God has measured out. For this is the beginning of all evil, as of idolatry (which has gluttony as a companion), fornication, rebelling against Christ, murmuring, and such like. And these things God punished most sharply in that old people, to the end that we who succeed them, and have a more full declaration of the will of God, might by that means take better heed.
(h) Some read "figures": which signified our ordinances. For circumcision was to the Jews a seal of righteousness, to us a symbol of baptism, and so in the other ordinances.
John Gill
Now these things were our examples,.... Or "types"; that is, these punishments which were inflicted on these persons for their sins, were designed as instructions for others to avoid the like sins, that they may escape the same punishment; just as the cities of Sodom and Gomorrah, being condemned with an overthrow, as these men were, were made ensamples to all that should hereafter live such vicious lives and conversations; and in a very lively manner, as in a type or print, these exhibited the displeasure of God against sin, what such must expect who commit it; so men are called out of Babylon, lest, partaking of her sins, they also receive of her plagues. The Jews have a common saying (s) "that what happened to the fathers is a sign unto the children"; to which the apostle may have respect:
to the intent that we should not lust after evil things. The apostle proceeds to enter into particular instances, in which these things were examples, teaching us to avoid sin, and so punishment; and begins with lust, which is the root and foundation of all sin; all the evil in the world arises from it, and the world itself is full of it, and is in God's account the same as action: and here he particularly strikes at those Corinthians, that lusted after the feasts in the idols' temples; and hints that that arose rather from a carnal sensual appetite, which ought not to be indulged, than from any other principle:
as they also lusted; that is, after evil things, the fish, the cucumbers, the melons, the leeks, onions, and garlic of Egypt, Num 11:4 which though they were not evil in themselves, yet the Israelites sinned in lusting after them, in not being content with the manna, the food which God had prepared for them; and besides, their desire after these things did not arise from want, but from a sensual appetite, and was attended with murmuring against the Lord and his servants, and was highly resented; for though the Lord gave them flesh according to their desire, yet while it was between their teeth, he sent a plague among them, by which multitudes were taken off, and the name of the place was called , "Kibroth Hataavah, the graves of lusts"; the people that lusted being buried there, Num 11:34.
(s) Tzeror Hammor, fol. 77. 4.
John Wesley
Now these things were our examples - Showing what we are to expect if, enjoying the like benefits, we commit the like sins. The benefits are set down in the same order as by Moses in Exodus; the sins and punishments in a different order; evil desire first, as being the foundation of all; next, idolatry, 1Cor 10:7, 1Cor 10:14; then fornication, which usually accompanied it, 1Cor 10:8; the tempting and murmuring against God, in the following verses. As they desired - Flesh, in contempt of manna. Num 11:4
Robert Jamieson, A. R. Fausset and David Brown
were--Greek, "came to pass as."
our examples--samples to us of what will befall us, if we also with all our privileges walk carelessly.
lust--the fountain of all the four other offenses enumerated, and therefore put first (Jas 1:14-15; compare Ps 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (Num 11:4, Num 11:33-34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.
10:710:7: Եւ մի՛ կռապա՛շտք լինել՝ որպէս ոմանք ՚ի նոցանէ, որպէս եւ գրեա՛լ է. Նստա՛ւ ժողովուրդն ուտե՛լ եւ ըմպել՝ եւ յարեան ՚ի խաղա՛լ[3794]։ [3794] Բազումք. Եւ մի՛ կռապարիշտք լինել։ Օրինակ մի. Նստան ժողովուրդն. յուտել եւ յըմպել։
7 Եւ չլինենք կռապաշտներ, ինչպէս նրանցից ոմանք. ինչպէս գրուած է. «Նստեց ժողովուրդը ուտելու եւ խմելու, եւ նրանք վեր կացան զուարճանալու»:
7 Ոչ ալ կռապաշտ ըլլանք, ինչպէս անոնցմէ ոմանք եղան։ Ինչպէս գրուած է. «Ժողովուրդը նստաւ ուտելու եւ խմելու ու ելան խաղալու»։
Եւ մի՛ կռապարիշտք լինել որպէս ոմանք ի նոցանէ, որպէս եւ գրեալ է. Նստաւ ժողովուրդն ուտել եւ ըմպել եւ յարեան ի խաղալ:

10:7: Եւ մի՛ կռապա՛շտք լինել՝ որպէս ոմանք ՚ի նոցանէ, որպէս եւ գրեա՛լ է. Նստա՛ւ ժողովուրդն ուտե՛լ եւ ըմպել՝ եւ յարեան ՚ի խաղա՛լ[3794]։
[3794] Բազումք. Եւ մի՛ կռապարիշտք լինել։ Օրինակ մի. Նստան ժողովուրդն. յուտել եւ յըմպել։
7 Եւ չլինենք կռապաշտներ, ինչպէս նրանցից ոմանք. ինչպէս գրուած է. «Նստեց ժողովուրդը ուտելու եւ խմելու, եւ նրանք վեր կացան զուարճանալու»:
7 Ոչ ալ կռապաշտ ըլլանք, ինչպէս անոնցմէ ոմանք եղան։ Ինչպէս գրուած է. «Ժողովուրդը նստաւ ուտելու եւ խմելու ու ելան խաղալու»։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Не будьте также идолопоклонниками, как некоторые из них, о которых написано: народ сел есть и пить, и встал играть.
10:7  μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπται, ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.
10:7. μηδὲ (Lest-moreover) εἰδωλολάτραι (image-servers) γίνεσθε , ( ye-should-become ) καθώς (down-as) τινες (ones) αὐτῶν: (of-them,"ὥσπερ (as-very) γέγραπται (it-had-come-to-be-scribed," Ἐκάθισεν ( It-sat-down-to ," ὁ ( the-one ) λαὸς ( a-people ," φαγεῖν ( to-have-had-devoured ) καὶ ( and ) πεῖν , ( to-have-had-drank ) καὶ ( and ) ἀνέστησαν ( they-stood-up ) παίζειν . ( to-child-to )
10:7. neque idolorum cultores efficiamini sicut quidam ex ipsis quemadmodum scriptum est sedit populus manducare et bibere et surrexerunt ludereNeither become ye idolaters, as some of them, as it is written: The people sat down to eat and drink and rose up to play.
10:7. And so, do not take part in idolatry, as some of them did, just as it was written: “The people sat down to eat and to drink, and then they rose up to amuse themselves.”
10:7. 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.
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.
10:7 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:
7: Не будьте также идолопоклонниками, как некоторые из них, о которых написано: народ сел есть и пить, и встал играть.
10:7  μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπται, ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.
10:7. μηδὲ (Lest-moreover) εἰδωλολάτραι (image-servers) γίνεσθε , ( ye-should-become ) καθώς (down-as) τινες (ones) αὐτῶν: (of-them,"ὥσπερ (as-very) γέγραπται (it-had-come-to-be-scribed," Ἐκάθισεν ( It-sat-down-to ," ὁ ( the-one ) λαὸς ( a-people ," φαγεῖν ( to-have-had-devoured ) καὶ ( and ) πεῖν , ( to-have-had-drank ) καὶ ( and ) ἀνέστησαν ( they-stood-up ) παίζειν . ( to-child-to )
10:7. neque idolorum cultores efficiamini sicut quidam ex ipsis quemadmodum scriptum est sedit populus manducare et bibere et surrexerunt ludere
Neither become ye idolaters, as some of them, as it is written: The people sat down to eat and drink and rose up to play.
10:7. And so, do not take part in idolatry, as some of them did, just as it was written: “The people sat down to eat and to drink, and then they rose up to amuse themselves.”
10:7. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Ап. указывает на четыре примера грехопадений Израильского народа: два из них, о которых Ап. говорит в 7-8: ст., относятся к наслаждениям, которые были Богом воспрещены, а два последующие (ст. 9-10) - к ропоту, который был вызван в народе Израильском материальными лишениями во время путешествия в пустыне. - Не будьте также. От похотей евреи перешли и к делу, когда Аарон создал им золотого тельца и в честь его устроил праздник. - Играть - правильнее: плясать. - Не станем блудодействовать. Этот грех был тесно связан с идолослужением. Ап. припоминает здесь тот случай, когда евреев, по совету Валаама, пригласили мадианитяне к празднеству в честь их бога, Ваал-Пеора, где евреи и впали в грех блудодеяния - Двадцать три тысячи. По кн. Числ (XXI:9) - 24: тысячи. Может быть, предание иудейское намеренно отбавляло здесь одну тысячу, подобно тому, как то же предание говорило, что при Моисее преступнику давали не сорок, а 39: ударов (ср. 2Кор. XI:24).
Adam Clarke: Commentary on the Bible - 1831
10:7: Neither be ye idolaters - The apostle considers partaking of the idolatrous feasts as being real acts of idolatry; because those who offered the flesh to their gods considered them as feeding invisibly with them on the flesh thus offered, and that every one that partook of the feast was a real participator with the god to whom the flesh or animal had been offered in sacrifice. See Co1 10:21.
Rose up to play - See the note on Exo 32:6. The Jews generally explain this word as implying idolatrous acts only: I have considered it as implying acts of impurity, with which idolatrous acts were often accompanied. It also means those dances which were practised in honor of their gods. That this is one meaning of the verb παιζειν, Kypke has largely proved. The whole idolatrous process was as follows:
1. The proper victim was prepared and set apart.
2. It was slain, and its blood poured out at the altar of the deity.
3. The flesh was dressed, and the priests and offerers feasted on it, and thus endeavored to establish a communion between themselves and the object of their worship.
4. After eating, they had idolatrous dances in honor of their god; and,
5. as might be expected, impure mixtures, in consequence of those dances. The people sat down to eat and to drink, and rose up to play; and it is in reference to this issue of idolatrous feasts and dancings that the apostle immediately subjoins: Neither let us commit Fornication, etc.
Albert Barnes: Notes on the Bible - 1834
10:7: Neither be ye idolaters - This caution is evidently given in view of the danger to which they would be exposed if they partook of the feasts that were celebrated in honor of idols in their temples. The particular idolatry which is referred to here is, the worship of the golden calf that was made by Aaron Exo 32:1-5.
As it is written - Exo 32:6.
The people sat down to eat and to drink - To worship the golden calf. They partook of a feast in honor of that idol. I have already observed that it was common to keep a feast in honor of an idol, and that the food which was eaten on such an occasion was mainly the meat which had been offered in sacrifice to it. This instance was particularly to the apostle's purpose, as he was cautioning the Corinthians against the danger of participating in the feasts celebrated in the pagan temples.
And rose up to play - (παίζειν paizein). The Hebrew word used in Exo 32:6 (צחק tsaachaq) means "to laugh, to sport, to jest, to mock, to insult" Gen 21:9; and then to engage in dances accompanied with music, in honor of an idol. This was often practiced, as the worship of idols was celebrated with songs and dances. This is particularly affirmed of this instance of idol worship Exo 32:19; and this was common among ancient idolaters; and this mode of worship was even adopted by David before the ark of the Lord; Sa2 6:5; Ch1 13:8; Ch1 15:29. All that the word "to play" here necessarily implies is, that of choral songs and dances, accompanied with Rev_elry in honor of the idol. It was, however, the fact that such worship was usually accompanied with much licentiousness; but that is not necessarily implied in the use of the word. Most of the oriental dances were grossly indecent and licentious, and the word here may be designed to include such indelicacy and licentiousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: be: Co1 14:20-22, Co1 5:11, Co1 6:9, Co1 8:7; Deu 9:12, Deu 9:16-21; Psa 106:19, Psa 106:20; Jo1 5:21
The people: Exo 32:6-8, Exo 32:17, Exo 32:19
John Gill
Neither be ye idolaters,.... To which they seemed inclined to be, at least there was great danger that such they would be, by carrying their liberty to such a pitch, as to sit in an idol's temple, and there eat things sacrificed unto them; and which the apostle cautions against, and uses arguments to dissuade them from in the following part of this chapter:
as were some of them, as it is written, the people sat down to eat and drink, and rose up to play: referring to Ex 32:6 when the Israelites, whilst Moses was in the mount, made a molten calf, and worshipped it, built an altar before it, and instituted a feast and a play; and which was performed by dancing about the calf, and singing to the honour of it, Ex 32:18 for their sitting down to eat and drink is not to be understood of an ordinary meal, but of a feast kept in honour of the golden calf, and which they covered by calling it a feast to the Lord; and their playing also was on the same account, in imitation of the Heathens, who made feasts, and appointed plays to the honour of their deities: some indeed interpret (t) this last action of uncleanness, which they committed after their feast was over, and which also was sometimes done in the Heathen temples, the word being sometimes used in this sense; see Gen 39:14 but others understand it of the act of idolatry; so two of the Chaldee paraphrases interpret the words in Exodus (u); "they rose up to play", , in strange service, i.e. idolatry; and though the apostle does not mention their punishment, yet it was a very great one, three thousand persons fell the sword on that account, Ex 32:28.
(t) Vid. Jarchi in Exod. xxxii. 6. (u) Targum Jon. ben Uzziel & Jerusalem in ib. Vid. Bereshit Rabba, sect. 53. fol. 47. 4. & Shemot Rabba, sect. 1. fol. 89. 3.
John Wesley
Neither be ye idolaters - And so, "neither murmur ye," 1Cor 10:10. The other cautions are given in the first person; but these in the second. And with what exquisite propriety does he vary the person! It would have been improper to say, Neither let us be idolaters; for he was himself in no danger of idolatry; nor probably of murmuring against Christ, or the divine providence. To play - That is, to dance, in honour of their idol. Ex 32:6.
Robert Jamieson, A. R. Fausset and David Brown
idolaters--A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (1Cor 8:10-11; 1Cor 10:14, 1Cor 10:20-21; Ex 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at 1Cor 10:16.
some--The multitude follow the lead of some bad men.
play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Acts 7:41).
10:810:8: Եւ մի՛ պոռնկեսցուք, որպէս ոմանք պոռնկեցան ՚ի նոցանէ՝ եւ անկան ՚ի միո՛ւմ աւուր քսան եւ չո՛րք հազարք։
8 Եւ չպոռնկանանք, ինչպէս նրանցից ոմանք պոռնկացան, եւ մի օրում ընկան քսանչորս հազարը[42]:[42] Յունարէնը՝ քսաներեք հազարը:
8 Պոռնկութիւն չընենք, ինչպէս անոնցմէ ոմանք պոռնկացան ու մէկ օրուան մէջ քսաներեք հազար հոգի ինկան։
Եւ մի՛ պոռնկեսցուք, որպէս ոմանք պոռնկեցան ի նոցանէ, եւ անկան ի միում աւուր քսան եւ [45]չորք հազարք:

10:8: Եւ մի՛ պոռնկեսցուք, որպէս ոմանք պոռնկեցան ՚ի նոցանէ՝ եւ անկան ՚ի միո՛ւմ աւուր քսան եւ չո՛րք հազարք։
8 Եւ չպոռնկանանք, ինչպէս նրանցից ոմանք պոռնկացան, եւ մի օրում ընկան քսանչորս հազարը[42]:
[42] Յունարէնը՝ քսաներեք հազարը:
8 Պոռնկութիւն չընենք, ինչպէս անոնցմէ ոմանք պոռնկացան ու մէկ օրուան մէջ քսաներեք հազար հոգի ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: Не станем блудодействовать, как некоторые из них блудодействовали, и в один день погибло их двадцать три тысячи.
10:8  μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες.
10:8. μηδὲ (Lest-moreover) πορνεύωμεν, (we-might-harlot-of,"καθώς (down-as) τινες (ones) αὐτῶν (of-them) ἐπόρνευσαν, (they-harloted-of,"καὶ (and) ἔπεσαν (they-fell) μιᾷ (unto-one) ἡμέρᾳ (unto-a-day) εἴκοσι (twenty) τρεῖς ( three ) χιλιάδες. (thousands)
10:8. neque fornicemur sicut quidam ex ipsis fornicati sunt et ceciderunt una die viginti tria miliaNeither let us commit fornication, as some of them that committed fornication: and there fell in one day three and twenty thousand.
10:8. And let us not commit fornication, as some of them fornicated, and so twenty-three thousand fell on one day.
10:8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
10:8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand:
8: Не станем блудодействовать, как некоторые из них блудодействовали, и в один день погибло их двадцать три тысячи.
10:8  μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες.
10:8. μηδὲ (Lest-moreover) πορνεύωμεν, (we-might-harlot-of,"καθώς (down-as) τινες (ones) αὐτῶν (of-them) ἐπόρνευσαν, (they-harloted-of,"καὶ (and) ἔπεσαν (they-fell) μιᾷ (unto-one) ἡμέρᾳ (unto-a-day) εἴκοσι (twenty) τρεῖς ( three ) χιλιάδες. (thousands)
10:8. neque fornicemur sicut quidam ex ipsis fornicati sunt et ceciderunt una die viginti tria milia
Neither let us commit fornication, as some of them that committed fornication: and there fell in one day three and twenty thousand.
10:8. And let us not commit fornication, as some of them fornicated, and so twenty-three thousand fell on one day.
10:8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:8: Fell in one day three and twenty thousand - In Num 25:9, the number is 24,000; and, allowing this to be the genuine reading, (and none of the Hebrew MSS. exhibit any various reading in the place), Moses and the apostle may be thus reconciled: in Num 25:4, God commands Moses to take all the heads (the rulers) of the people, and hang them up before the Lord against the sun; these possibly amounted to 1000, and those who fell by the plague were 23,000, so that the whole amounted to 24,000. Instead of εικοσιτρεις χιλιαδες, 23,000, two MSS., with the later Syriac and the Armenian, have εικοσιτεσσαρες χιλιαδες, 24,000; but this authority is too slender to establish a various reading, which recedes so much from the received text. I think the discordance may be best accounted for by supposing, as above, that Phineas and his companions might have slain 1000 men, who were heads of the people, and chief in this idolatry; and that the plague sent from the Lord destroyed 23,000 more; so an equal number to the whole tribe of Levi perished in one day, who were just 23,000. See Num 26:62; and see Lightfoot.
Albert Barnes: Notes on the Bible - 1834
10:8: Neither let us commit fornication ... - The case referred to here was that of the licentious contact with the daughters of Moab, referred to in Num 25:1-9.
And fell in one day - Were slain for their sin by the plague that pRev_ailed.
Three and twenty thousand - The Hebrew text in Num 25:9, is twenty-four thousand. In order to reconcile these statements, it may be observed that perhaps 23, 000 fell directly by the plague, and 1, 000 were slain by Phinehas and his companions (Grotius); or it may be that the number was between 23, 000 and 24, 000, and it might be expressed in round numbers by either - Macknight. At all events, Paul has not exceeded the truth. There were at least 23, 000 that fell, though there might have been more. The probable supposition is, that the 23, 000 fell immediately by the hand of God in the plague, and the other thousand by the judges; and as Paul's design was particularly to mention the proofs of the immediate divine displeasure, he refers only to those who fell by that, in illustration of his subject - There was a particular reason for this caution in respect to licentiousness:
(1) It was common among all idolaters; and Paul in cautioning them against idolatry, would naturally warn them of this danger.
(2) it was common at Corinth. It was the pRev_alent vice there. To "Corinthianize" was a term synonymous among the ancients with licentiousness.
(3) so common was this at Corinth, that, as we have seen (see the introduction), not less than 1, 000 prostitutes were supported in a single temple there; and the city was visited by vast multitudes of foreigners, among other reasons on account of its facilities for this sin. Christians, therefore, were in a special manner exposed to it; and hence, the anxiety of the apostle to warn them against it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: Co1 6:9, Co1 6:18; Num 25:1-9; Psa 106:29; Rev 2:14
John Gill
Neither let us commit fornication,.... To which the Corinthians were much addicted: hence the apostle elsewhere, in this epistle, makes use of arguments, to dissuade from it, as he does here, they judging it to be no evil:
as some of them committed; i.e. fornication; as they did at Shittim, with the daughters of Moab, Num 25:1 which was a stratagem of Balaam's, and the advice he gave to Balak king of Moab, to draw them into that sin, which made way for their commission of idolatry, which they committed by eating the sacrifices of their gods, and bowing down unto them; particularly they joined themselves to Baal Peor, the same with Priapus, one part of whose religious rites lay in acts of uncleanness, and this brought the divine displeasure on them:
and fell in one day three and twenty thousand; in Num 25:9 the number said to be "twenty and four thousand": and so say all the three Targums on the place (w), and both the Talmuds (x) and others (y); on the other hand, all the Greek copies of this epistle, and the Oriental versions, agree in the number of twenty and three thousand; so that it does not appear to be any mistake of copies, in either Testament. To reconcile this matter, or at least to abate the difficulties of it, let the following things be observed; as that the apostle does not write as an historian, and so not with that exactness as Moses did; besides, he does not say that there fell "only" three and twenty thousand, and this beings lesser number than is contained in his, and so a certain truth; moreover, Moses and the apostle use different words in their account; Moses says there died so many, including the heads of the people that were hanged up against the sun, and all that perished by the sword; the apostle says, that there fell such a number, referring only to the latter, who only could be properly said to fall, and not those that were hanged up: now the heads of the people that suffered the first kind of death, might, as is very probable, be a thousand; and they that died in the other way, three and twenty thousand, which make the sums to agree, and both are expressed by Moses, under the general name of a plague or stroke; to all this, that the apostle uses a limiting clause, which Moses does not, and says that these three and twenty thousand fell in one day. So that it is very likely that the heads of the people, supposed to be a thousand, were hanged up in one day; and the three and twenty thousand that fell by the sword died the next, which the apostle only takes notice of. Hence the Jew (z) has no reason to charge the apostle with an error.
(w) Targum Onkelos, Jon. ben Uzziel & Jerusalem in Numb, xxv. 9. (x) T. Hieros Sota, fol. 21. 4. T. Bab. Sanhedrin, fol. 106. 1. (y) Midrash Kohelet, fol. 68. 4. Tzeror Hammor, fol. 127. 3. (z) R. Isaac Chizzuk Emuna, par. 2. c. 36. p. 468.
John Wesley
And fell in one day three and twenty thousand - Beside the princes who were afterwards hanged, and those whom the judges slew so that there died in all four and twenty thousand. Num 25:1, Num 25:9.
Robert Jamieson, A. R. Fausset and David Brown
fornication--literally, Fornication was generally, as in this case (Num. 25:1-18), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians (1Cor 5:1, 1Cor 5:9; 1Cor 6:9, 1Cor 6:15, 1Cor 6:18; 1Cor 8:10). Balaam tempted Israel to both sins with Midian (Rev_ 2:14). Compare 1Cor 8:7, 1Cor 8:9, "stumbling-block," "eat . . . thing offered unto . . . idol."
three and twenty thousand--in Num 25:9 "twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of the subject matter and thought, than against verbal inspiration. The solution is: Moses in Numbers includes all who died "in the plague"; Paul, all who died "in one day"; one thousand more may have fallen the next day [KITTO, Biblical CyclopÃ&brvbr;dia]. Or, the real number may have been between twenty-three thousand and twenty-four thousand, say twenty-three thousand five hundred, or twenty-three thousand six hundred; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numbers near the exact one, and the other writer the other [BENGEL]. Whichever be the true way of reconciling the seeming discrepant statements, at least the ways given above prove they are not really irreconcilable.
10:910:9: Եւ մի՛ փորձեսցուք զՏէր. որպէս ոմանք ՚ի նոցանէ փորձեցին, եւ յօձի՛ց անտի սատակեցան[3795]։ [3795] Ոմանք. ՚Ի նոցանէն փորձեցին։
9 Եւ չփորձենք Տիրոջը, ինչպէս փորձեցին նրանցից ոմանք եւ կոտորուեցին օձերից:
9 Քրիստոսը չփորձենք, ինչպէս անոնցմէ ոմանք փորձեցին ու օձերէն խայթուելով մեռան։
Եւ մի՛ փորձեսցուք [46]զՏէր, որպէս ոմանք ի նոցանէ փորձեցին, եւ յօձից անտի սատակեցան:

10:9: Եւ մի՛ փորձեսցուք զՏէր. որպէս ոմանք ՚ի նոցանէ փորձեցին, եւ յօձի՛ց անտի սատակեցան[3795]։
[3795] Ոմանք. ՚Ի նոցանէն փորձեցին։
9 Եւ չփորձենք Տիրոջը, ինչպէս փորձեցին նրանցից ոմանք եւ կոտորուեցին օձերից:
9 Քրիստոսը չփորձենք, ինչպէս անոնցմէ ոմանք փորձեցին ու օձերէն խայթուելով մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: Не станем искушать Христа, как некоторые из них искушали и погибли от змей.
10:9  μηδὲ ἐκπειράζωμεν τὸν χριστόν, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
10:9. μηδὲ (Lest-moreover) ἐκπειράζωμεν (we-might-out-pierce-to) τὸν (to-the-one) κύριον, (to-Authority-belonged,"καθώς (down-as) τινες (ones) αὐτῶν (of-them) ἐπείρασαν, (they-pierced-to,"καὶ (and) ὑπὸ (under) τῶν (of-the-ones) ὄφεων (of-snakes) ἀπώλλυντο . ( they-were-destructing-off )
10:9. neque temptemus Christum sicut quidam eorum temptaverunt et a serpentibus perieruntNeither let us tempt Christ, as some of them tempted and perished by the serpent.
10:9. And let us not tempt Christ, as some of them tempted, and so they perished by serpents.
10:9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
9. Neither let us tempt the Lord, as some of them tempted, and perished by the serpents.
10:9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents:
9: Не станем искушать Христа, как некоторые из них искушали и погибли от змей.
10:9  μηδὲ ἐκπειράζωμεν τὸν χριστόν, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
10:9. μηδὲ (Lest-moreover) ἐκπειράζωμεν (we-might-out-pierce-to) τὸν (to-the-one) κύριον, (to-Authority-belonged,"καθώς (down-as) τινες (ones) αὐτῶν (of-them) ἐπείρασαν, (they-pierced-to,"καὶ (and) ὑπὸ (under) τῶν (of-the-ones) ὄφεων (of-snakes) ἀπώλλυντο . ( they-were-destructing-off )
10:9. neque temptemus Christum sicut quidam eorum temptaverunt et a serpentibus perierunt
Neither let us tempt Christ, as some of them tempted and perished by the serpent.
10:9. And let us not tempt Christ, as some of them tempted, and so they perished by serpents.
10:9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Третьим грехом евреев был ропот на однообразие пищи, которую посылал им Бог в пустыне. - Не станем искушать Христа. Этим ропотом евреи искушали Бога, т. е. побуждали Его проявить свою чудесную силу для удовлетворения их прихоти. Это был очень большой грех. Коринфяне также совершают этот грех тогда, когда ходят на праздники в языческие капища и вкушают там идоложертвенное мясо, как бы вызывая этим Христа к тому, чтобы Он своею силою устранил от них все вредоносное влияние идолослужения и этого мяса, принесенного в жертву идолам. - Не ропщите. Четвертым грехом евреев был ропот их против Моисея и Аарона - по поводу внезапной смерти тех, которые возмутились на строгость суда Божия, покаравшего врагов Моисея и Аарона - Корея, Дофана и Авирона (Чис гл. ХVІ-я). Русский перевод относить этот ропот к возмущению народа по прибытии соглядатаев см. Чис XIV:37, но выступление ангела истребителя указывает на внезапную казнь возроптавших, тогда как в последнем случае казнь не была совершена немедленно и внезапно, а объявлен был только приговор, который должен был быть исполнен в течение целых сорока лет. Приводя этот пример, Ап. очевидно имел в виду то недовольство, какое существовало против него в некоторой части коринфской христианской Церкви по поводу неодобрения, которое было высказано Апостолом по отношению к лицам, посещавшим языческие пиршества. Среди этих недовольных мог подняться даже вопрос о том, имеет ли Павел право делать из себя главу местной Церкви. В таком случае сходство у коринфян с Кореем, Дофаном и Авироном, восстававшими против прав Моисея и Аарона, было, конечно, большое.
Adam Clarke: Commentary on the Bible - 1831
10:9: Neither let us tempt Christ - I have already supposed, in the note on Co1 10:4 (note), that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God's presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, Act 7:38, Act 7:39. Instead of Χριστον, Christ, several MSS. and a few versions have Κυριον, the Lord, and some few Θεον, God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called יהוה Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, etc.
Albert Barnes: Notes on the Bible - 1834
10:9: Neither let us 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 people. The Israelites tempted him, or "tried his patience and forbearance," by rebellion, complaining, impatience, and dissatisfaction with his dealings. In what way the Corinthians were in danger of tempting Christ is not known, and can only be conjectured. It may be that the apostle cautions them against exposing themselves to temptation in the idol temples - placing themselves, as it were, under the unhappy influence of idolatry, and thus needlessly trying the strength of their religion, and making an experiment on the grace of Christ, as if he were bound to keep them even in the midst of dangers into which they needlessly ran. They would have the promise of grace to keep them only when they were in the way of their duty, and using all proper precautions. To go beyond this, to place themselves in needless danger, to presume on the grace of Christ to keep them in all circumstances, would be to tempt him, and provoke him to leave them; see the note at Mat 4:7.
As some of them also tempted - There is evidently here a word to be understood, and it may be either "Christ" or "God." The construction would naturally require the former; but it is not certain that the apostle meant to say that the Israelites tempted Christ. The main idea is that of temptation, whether it is of Christ or of God; and the purpose of the apostle is to caution them against the danger of tempting Christ, from the fact that the Israelites were guilty of the sin of tempting their leader and protector, and thus exposing themselves to his anger. It cannot be denied, however, that the more natural construction of this place is that which supposes that the word "Christ" is understood here rather than "God." In order to relieve this interpretation from the difficulty that the Israelites could not be said with any propriety to have tempted "Christ," since he had not then come in the flesh, two remarks may be made.
First, by the "angel of the covenant," and the "angel of his presence" Exo 23:20, Exo 23:23; Exo 32:34; Exo 33:2; Num 20:16; Isa 63:9; Heb 11:26, that went with them, and delivered them from Egypt, there is reason to think the sacred writers understood the Messiah to be intended; and that he who subsequently became incarnate was he whom they tempted. And secondly, We are to bear in mind that the term "Christ" has acquired with us a signification somewhat different from that which it originally had in the New Testament. We use it as "a proper name," applied to Jesus of Nazareth. But it is to be remembered that it is the mere Greek word for the Hebrew "Anointed," or the "Messiah;" and by retaining this signification of the word here, no small part of the difficulty will be avoided; and the expression then will mean simply that the Israelites tempted "the Messiah;" and the idea will be that he who conducted them, and against whom they sinned, and whom they tempted, was "the Messiah," who afterward became incarnate; an idea that is in accordance with the ancient ideas of the Jews respecting this personage, and which is not forbidden, certainly, in any part of the Bible.
And were destroyed of serpents - Fiery serpents; see Num 21:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: tempt: Exo 17:2, Exo 17:7, Exo 23:20, Exo 23:21; Num 21:5; Deu 6:16; Psa 78:18, Psa 78:56, Psa 95:9, Psa 106:14; Heb 3:8-11, Heb 10:28-30
and were: Num 21:6
Geneva 1599
Neither let us tempt (i) Christ, as some of them also tempted, and were destroyed of serpents.
(i) To tempt Christ is to provoke him to a combat as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness.
John Gill
Neither let us tempt Christ,.... As all such persons do, who, presuming on the power and grace of Christ to keep them, or upon what they have received from him, unnecessarily expose themselves to snares and temptations, and so to danger; and as many of the Corinthians did, who are here chiefly respected, who trusting to their gifts and attainments, their knowledge and Christian liberty, would go into an idol's temple, sit down at meat there, and exposed themselves great and imminent danger; which was a tempting Christ, whether he would preserve them or not:
as some of them also tempted; that is, as some of the Israelites tempted, which they did more than once; but what is referred to here, is the time they spake against God and Moses, in Num 21:5 as appears from the punishment annexed, their being destroyed by serpents. The Arabic version adds "him", meaning Christ, which is a right interpretation of the text; otherwise there would be no force in the apostle's reasoning; for Christ was the angel that went before the Israelites in the wilderness, the angel of God's presence, that bore, and carried, and saved them; he is the Jehovah they tempted at Massah and Meribah, and elsewhere, and God they spake against at this place referred to; hence it is clear that our Lord existed before his incarnation, and that he is truly and properly God; the Alexandrian copy reads, "neither let us tempt God", and so the Ethiopic version: "and were destroyed of serpents"; fiery ones, which were sent among them by the Lord Christ, they tempted and spoke against, which bit them, and of these bites many of them died. This might lead to the consideration, of the original cause of man's sin and fall, and the ruin of human nature, by the means of a serpent; and may be an emblem of the future destruction of the wicked, which will be everlasting fire, prepared for the devil, the old serpent, and his angels.
John Wesley
Neither let us tempt Christ - By our unbelief. St. Paul enumerates five benefits, 1Cor 10:1-4; of which the fourth and fifth were closely connected together; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth sin, he shows it was committed against Christ. As some of them tempted him - This sin of the people was peculiarly against Christ; for when they had so long drank of that rock, yet they murmured for want of water. Num 21:4, &c
Robert Jamieson, A. R. Fausset and David Brown
tempt Christ--So the oldest versions, IRENÆUS (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (1Cor 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Num 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1Cor 10:9, "God," to harmonize it with Num 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (Ex 17:2, Ex 17:7. Compare Rom 14:11, with Is 45:22-23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (Ex 23:20-21; Ex 32:34; Is 63:9). Though they drank of "that Rock . . . Christ" (1Cor 10:4), they yet complained for want of water (Ex 17:2, Ex 17:7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare Jn 8:56; Heb 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Ps 95:8-9; Num 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.
10:1010:10: Եւ մի՛ տրտնջեսցուք. որպէս ոմանք ՚ի նոցանէ տրտնջեցին, եւ կորեան ՚ի սատակչէ՛ անտի։
10 Եւ չտրտնջանք, ինչպէս տրտնջացին նրանցից ոմանք եւ կորստեան մատնուեցին մահուան հրեշտակից:
10 Եւ մի՛ տրտնջէք, ինչպէս անոնցմէ ոմանք տրտնջեցին ու սատակիչէն ջարդուեցան։
Եւ մի՛ տրտնջեսցուք, որպէս ոմանք ի նոցանէ տրտնջեցին, եւ կորեան ի սատակչէ անտի:

10:10: Եւ մի՛ տրտնջեսցուք. որպէս ոմանք ՚ի նոցանէ տրտնջեցին, եւ կորեան ՚ի սատակչէ՛ անտի։
10 Եւ չտրտնջանք, ինչպէս տրտնջացին նրանցից ոմանք եւ կորստեան մատնուեցին մահուան հրեշտակից:
10 Եւ մի՛ տրտնջէք, ինչպէս անոնցմէ ոմանք տրտնջեցին ու սատակիչէն ջարդուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: Не ропщите, как некоторые из них роптали и погибли от истребителя.
10:10  μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10:10. μηδὲ (Lest-moreover) γογγύζετε, (ye-should-murmur,"καθάπερ (down-to-which-very) τινὲς (ones) αὐτῶν (of-them) ἐγόγγυσαν, (they-murmured,"καὶ (and) ἀπώλοντο ( they-had-destructed-off ) ὑπὸ (under) τοῦ (of-the-one) ὀλοθρευτοῦ. (of-a-destructeer-of)
10:10. neque murmuraveritis sicut quidam eorum murmuraverunt et perierunt ab exterminatoreNeither do you murmur, as some of them murmured and were destroyed by the destroyer.
10:10. And you should not murmur, as some of them murmured, and so they perished by the destroyer.
10:10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
10. Neither murmur ye, as some of them murmured, and perished by the destroyer.
10:10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer:
10: Не ропщите, как некоторые из них роптали и погибли от истребителя.
10:10  μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10:10. μηδὲ (Lest-moreover) γογγύζετε, (ye-should-murmur,"καθάπερ (down-to-which-very) τινὲς (ones) αὐτῶν (of-them) ἐγόγγυσαν, (they-murmured,"καὶ (and) ἀπώλοντο ( they-had-destructed-off ) ὑπὸ (under) τοῦ (of-the-one) ὀλοθρευτοῦ. (of-a-destructeer-of)
10:10. neque murmuraveritis sicut quidam eorum murmuraverunt et perierunt ab exterminatore
Neither do you murmur, as some of them murmured and were destroyed by the destroyer.
10:10. And you should not murmur, as some of them murmured, and so they perished by the destroyer.
10:10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
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Adam Clarke: Commentary on the Bible - 1831
10:10: Neither murmur ye - How the Israelites murmured because of the manna, which their souls despised as a light bread - something incapable of affording them nourishment, etc., and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God had failed; and how they were destroyed by serpents, and by the destroyer or plague; may be seen at large in the texts referred to in the margin on this and the preceding verses. It appears from what the apostle says here, that the Corinthians were murmuring against God and his apostle for prohibiting them from partaking of the idolatrous feasts, just as the Israelites did in the wilderness in reference to a similar subject. See the history of Phineas, with Zimri and Cosbi, and the rebellion of Corah and his company, etc., etc.
Destroyed of the destroyer - The Jews suppose that God employed destroying angels to punish those rebellious Israelites; they were five in number, and one of them they call משחית Meshachith, the destroyer; which appears to be another name for Samael, the angel of death, to whose influence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God.
Albert Barnes: Notes on the Bible - 1834
10:10: Neither murmur ye - Do not repine at the allotments of Providence, or complain of His dealings.
As some of them also murmured - Num 14:2. The ground of their complaining was, that they had been disappointed; that they had been brought out of a land of plenty into a wilderness of want; and that instead of being conducted at once to the land of promise, they were left to perish in the desert. They therefore complained of their leaders, and proposed to return again into Egypt.
And were destroyed of the destroyer - That is, they were doomed to die in the wilderness without seeing the land of Canaan; Exo 14:29. The "destroyer" here is understood by many to mean the "angel of death," so often referred to in the Old Testament, and usually called by the Jews "Sammael." The work of death, however, is attributed to an angel in Exo 12:23; compare Heb 11:28. It was customary for the Hebrews to regard most human events as under the direction of angels. In Heb 2:14, he is described as he "that had the power of death;" compare the Book of Wisdom 18:22, 25. The simple idea here, however, is, that they died for their sin, and were not permitted to enter the promised land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: murmur: Exo 15:24, Exo 16:2-9, Exo 17:2, Exo 17:3; Num 14:2, Num 14:27-30, Num 16:41; Psa 106:25; Phi 2:14; Jde 1:16
were: Num 14:37, Num 16:46-49
destroyer: Exo 12:23; Sa2 24:16; Ch1 21:15; Ch2 32:21; Mat 13:39-42; Act 12:23; Th2 1:7, Th2 1:8; Heb 11:28; Rev 16:1
John Gill
Neither murmur ye,.... Against the true apostles of Christ, and faithful ministers of the word; nor against the laws and ordinances of Christ, or providences of God; so some of the members of this church did, or were inclined to do:
as some of them also murmured: as against the Lord, so against Moses and Aaron. The people of Israel were very prone unto, and often guilty of this sin; but what the apostle here has respect unto, is either their murmuring upon the report the spies made of the good land, in Num 14:1, or that of Korah and his company against Moses and Aaron, as principal officers, who were for setting all upon a level; and of all the people against them, for the death of these men, Num 16:1,
and were destroyed of the destroyer; meaning either some judgment of God upon them, as the earth's opening and swallowing up Korah and all that belonged unto him; and the fire that came down from heaven, and consumed the two hundred and fifty men that offered incense; and the plague which swept away fourteen thousand and seven hundred of those that murmured against Moses and Aaron, on the account of the death of the said persons; and any other judgment by which the carcasses of those fell in the wilderness, that murmured upon the report of the spies; or else since angels were usually employed by God, in inflicting such judgments, by the destroyer may be meant an angel, such an one as smote the firstborn in Egypt, and bears the same name, Heb 11:28 and as smote Israel with a pestilence upon David's numbering the people, and was about to have destroyed Jerusalem, had he not been restrained, 2Kings 24:15 and as, smote an hundred fourscore and five thousand in the camp of the Assyrians, in one night, 4Kings 19:35. So that though an angel may be intended, it is not necessary, on account of the character given him, to understand an evil angel; it is true indeed, that Satan is by the Jews (a) called "the destroyer"; and Samuel, the same with Satan, is called "the angel of death"; to which the allusion is in Heb 2:14 and evil angels are frequently styled , "destroying angels" (b); as distinct from ministering ones, and to which some think the apostle here refers.
(a) T. Bab. Beracot, fol. 16. 2. (b) T. Bab. Kiddushin, fol. 72. 1. Beracot, fol. 51. 1.
John Wesley
The destroyer - The destroying angel. Num 14:1, Num 14:36
Robert Jamieson, A. R. Fausset and David Brown
some of them . . . murmured--upon the death of Korah and his company, who themselves were murmurers (Num 16:41, Num 16:49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Ex 16:8, Ex 16:10). Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ.
destroyed--fourteen thousand seven hundred perished.
the destroyer--THE same destroying angel sent by God as in Ex 12:23, and 2Kings 24:16.
10:1110:11: Այլ ա՛յն ամենայն օրինակա՛ւ անցանէր ընդ նոսա. բայց գրեցաւ վասն մերո՛յ խրատու, յորս վախճան յաւիտեա՛նցն եհաս[3796]։ դդ [3796] Ոմանք. Յաւիտեանց եհաս։
11 Եւ այս բոլորը[43], իբրեւ օրինակ պատահեց նրանց հետ, բայց որպէս խրատ գրուեց մեզ համար, մեզ, որոնց համար հասել է յաւիտեանների վախճանը:[43] Լաւագոյն յուն. բն. չունեն բոլորը բառը:
11 Բայց այս բոլոր բաները իբրեւ օրինակ կը պատահէին անոնց. իսկ մեզի՝ քանի որ դարերուն վերջը հասաւ՝ խրատ ըլլալու համար գրուեցան։
Այլ այն ամենայն օրինակաւ անցանէր ընդ նոսա. բայց գրեցաւ վասն մերոյ խրատու, յորս վախճան յաւիտեանցն եհաս:

10:11: Այլ ա՛յն ամենայն օրինակա՛ւ անցանէր ընդ նոսա. բայց գրեցաւ վասն մերո՛յ խրատու, յորս վախճան յաւիտեա՛նցն եհաս[3796]։ դդ
[3796] Ոմանք. Յաւիտեանց եհաս։
11 Եւ այս բոլորը[43], իբրեւ օրինակ պատահեց նրանց հետ, բայց որպէս խրատ գրուեց մեզ համար, մեզ, որոնց համար հասել է յաւիտեանների վախճանը:
[43] Լաւագոյն յուն. բն. չունեն բոլորը բառը:
11 Բայց այս բոլոր բաները իբրեւ օրինակ կը պատահէին անոնց. իսկ մեզի՝ քանի որ դարերուն վերջը հասաւ՝ խրատ ըլլալու համար գրուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: Все это происходило с ними, [как] образы; а описано в наставление нам, достигшим последних веков.
10:11  ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
10:11. ταῦτα (The-ones-these) δὲ (moreover) τυπικῶς (unto-impression-belonged-of) συνέβαινεν (it-was-stepping-together) ἐκείνοις, (unto-the-ones-thither,"ἐγράφη (it-had-been-scribed) δὲ (moreover) πρὸς (toward) νουθεσίαν (to-a-mind-placing-unto) ἡμῶν, (of-us,"εἰς (into) οὓς ( to-which ) τὰ (the-ones) τέλη (finishes) τῶν (of-the-ones) αἰώνων (of-ages) κατήντηκεν. (it-had-come-to-ever-a-one-down-unto)
10:11. haec autem omnia in figura contingebant illis scripta sunt autem ad correptionem nostram in quos fines saeculorum deveneruntNow all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come.
10:11. Now all of these things happened to them as an example, and so they have been written for our correction, because the final age has fallen upon us.
10:11. 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.
11. Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come.
10:11 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:
11: Все это происходило с ними, [как] образы; а описано в наставление нам, достигшим последних веков.
10:11  ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
10:11. ταῦτα (The-ones-these) δὲ (moreover) τυπικῶς (unto-impression-belonged-of) συνέβαινεν (it-was-stepping-together) ἐκείνοις, (unto-the-ones-thither,"ἐγράφη (it-had-been-scribed) δὲ (moreover) πρὸς (toward) νουθεσίαν (to-a-mind-placing-unto) ἡμῶν, (of-us,"εἰς (into) οὓς ( to-which ) τὰ (the-ones) τέλη (finishes) τῶν (of-the-ones) αἰώνων (of-ages) κατήντηκεν. (it-had-come-to-ever-a-one-down-unto)
10:11. haec autem omnia in figura contingebant illis scripta sunt autem ad correptionem nostram in quos fines saeculorum devenerunt
Now all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come.
10:11. Now all of these things happened to them as an example, and so they have been written for our correction, because the final age has fallen upon us.
10:11. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ап. не то хочет сказать, что этих событий в действительности не было. Нет, они происходили в действительности, но имели значение не только для евреев, а и для нас, христиан, - для нас даже большее, чем для евреев, потому что мы достигли последних веков. Слово века (aiwneV) означает все периоды жизни мира. Последние века (точнее: концы веков). История мессианского царства для Апостола состоит из двух периодов - период чисто духовного владычества Мессии и время Его славного царствования. Концы веков - это, конечно, окончание первого периода. Это время окончательного решения участи людей и поэтому то все предшествующие периоды как благодеяний, так и судов Божиих, имели значение только мимоходящее и подготовительное (прообразовательное) [Вместо выражения: нам, "достигшим последних веков" нужно сказать: "нам, в которых времена мира или периоды жизни мира достигли до конечной цели своего движения" Христ. Церковь - это цель всего продолжительного развития жизни мира]. Когда окончится этот последний период, предшествующий открытию славного царства Христова, Ап. не указывает.
Adam Clarke: Commentary on the Bible - 1831
10:11: Upon whom the ends of the world are come - Τα τελη των αιωνων· The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation." The phrase סוף יומיא soph yomaiya, the end of days, says the Targum of Jerusalem, Gen 3:15, means ביומוי דמלכא משיחא beyomoi demalca Meshicha, in the days of the King Messiah. We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation.
Albert Barnes: Notes on the Bible - 1834
10:11: For ensamples - Greek: "types" (τύποι tupoi). The same word which is used in Co1 10:6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory; see the note at Co1 10:6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the divine protection, and they might thus be used for the admonition of succeeding generations.
They are written for our admonition - They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world.
Upon whom the ends of the world are come - This expression is equivalent to that which so often occurs in the Scriptures, as, "the last time," "the latter day," etc.; see it fully explained in the notes on Act 2:17. It means the last dispensation; or, that period and mode of the divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called "the last times," and "the ends of the world" would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one pRev_ious period, or than all the pRev_ious periods put together. There may be a last dynasty in an empire, and yet it may be longer than any pRev_ious dynasty, or than all the pRev_ious dynasties put together. The apostle Paul was at special pains in 2 Thes. 2 to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: ensamples: or, types
they: Co1 9:10; Rom 15:4
upon: Co1 7:29; Phi 4:5; Heb 10:25, Heb 10:37; Jo1 2:18
Geneva 1599
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the (k) ends of the world are come.
(k) This our age is called the end, for it is the culmination of all the ages.
John Gill
Now all these things happened unto them,.... All these punishments came upon them in various ways, not by chance, but by the will of God, and as their sins deserved:
and were for ensamples; to others, to their future posterity, and to the churches of God in all ages:
and they are written for our admonition; that men in a church state particularly may take warning, by these instances of their sin and punishment, to avoid the one and escape the other, and not presume upon their external privileges and favours:
upon whom the ends of the world are come; "or in whom the ends of ages are met"; for the apostle does not mean this material visible world, the universe and all things in it, which has continued, since the writing of this, about two thousand years: but the Jewish ages, or times of the Mosaic economy, which begun when these instances of sin and punishment were, and which now in the times of the apostles were at an end; everything in those periods that were figurative and emblematical, having their fulfilling end and accomplishment, and also were now abrogated: likewise the ages or times of Gentile darkness and ignorance may be intended, which now were come to an end, through the light of the Gospel, and the power of God attending the ministration of it; and hence the ends both of the Jewish and Gentile ages may be said to come upon, or meet in the apostles and their times, who had the advantage of looking back on former ones, and of receiving instruction from thence.
John Wesley
On whom the ends of the ages are come - The expression has great force. All things meet together, and come to a crisis, under the last, the gospel, dispensation; both benefits and dangers, punishments and rewards. It remains, that Christ come as an avenger and judge. And even these ends include various periods, succeeding each other.
Robert Jamieson, A. R. Fausset and David Brown
Now . . . these things . . . ensamples--resuming the thread of 1Cor 10:6. The oldest manuscripts read, "by way of example."
the ends of the world--literally, "of the ages"; the New Testament dispensation in its successive phases (plural, "ends") being the winding up of all former "ages." No new dispensation shall appear till Christ comes as Avenger and Judge; till then the "ends," being many, include various successive periods (compare Heb 9:26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, Paul implies, to the Corinthians, which they incur if they fall short of their privileges.
10:1210:12: Այսուհետեւ որ համարիցի հաստատո՛ւն կալ, զգո՛յշ լիցի գուցէ անկանիցի[3797]։ [3797] Օրինակ մի. Որ կամիցի հաստատուն կեալ, զգոյշ լինիցի։
12 Այսպէս ուրեմն՝ ով կարծում է, թէ կանգնած է հաստատ, թող զգոյշ լինի, գուցէ թէ ընկնի:
12 Ուստի ան որ կը սեպէ թէ հաստատուն կեցած է, թող զգուշանայ որ չըլլայ թէ իյնայ։
Այսուհետեւ որ համարիցի հաստատուն կալ` զգոյշ լիցի, գուցէ անկանիցի:

10:12: Այսուհետեւ որ համարիցի հաստատո՛ւն կալ, զգո՛յշ լիցի գուցէ անկանիցի[3797]։
[3797] Օրինակ մի. Որ կամիցի հաստատուն կեալ, զգոյշ լինիցի։
12 Այսպէս ուրեմն՝ ով կարծում է, թէ կանգնած է հաստատ, թող զգոյշ լինի, գուցէ թէ ընկնի:
12 Ուստի ան որ կը սեպէ թէ հաստատուն կեցած է, թող զգուշանայ որ չըլլայ թէ իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Посему, кто думает, что он стоит, берегись, чтобы не упасть.
10:12  ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
10:12. Ὥστε (As-also) ὁ (the-one) δοκῶν (thinking-unto) ἑστάναι (to-have-had-come-to-stand) βλεπέτω (it-should-view) μὴ (lest) πέσῃ. (it-might-have-had-fallen)
10:12. itaque qui se existimat stare videat ne cadatWherefore, he that thinketh himself to stand, let him take heed lest he fall.
10:12. And so, whosoever considers himself to be standing, let him be careful not to fall.
10:12. Wherefore let him that thinketh he standeth take heed lest he fall.
12. Wherefore let him that thinketh he standeth take heed lest he fall.
10:12 Wherefore let him that thinketh he standeth take heed lest he fall:
12: Посему, кто думает, что он стоит, берегись, чтобы не упасть.
10:12  ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
10:12. Ὥστε (As-also) ὁ (the-one) δοκῶν (thinking-unto) ἑστάναι (to-have-had-come-to-stand) βλεπέτω (it-should-view) μὴ (lest) πέσῃ. (it-might-have-had-fallen)
10:12. itaque qui se existimat stare videat ne cadat
Wherefore, he that thinketh himself to stand, let him take heed lest he fall.
10:12. And so, whosoever considers himself to be standing, let him be careful not to fall.
10:12. Wherefore let him that thinketh he standeth take heed lest he fall.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-22: Ап. теперь прилагает сказанное выше к духовному состоянию коринфян. Они должны избегать того, что может лишить их благодатного общения со Христом, - именно идолослужения. Всякое богослужение соединяет человека с тем существом, которому оно посвящено. Так Евхаристия ставит христиан в общение со Христом, иудейская жертва приводила евреев в соприкосновение с алтарем Иеговы, а языческая - ставят человека под влияние демонов, - от которых произошло и самое идолослужение, - а этого и не хочет допустить Ап. Павел. 12-13: Коринфяне, считавшие себя твердыми в вере, должны не упускать из виду возможности впадения в грехи (ср. Рим XIV:4). - Вас постигло... Смысл этого места такой: "если бы вы пали, то не имели бы себе никакого извинения, потому что те искушения, какие вас до сих пор постигали, вовсе не были невыносимо-трудными; что же касается будущих искушений, то Бог может подать вам силу перенести их". Ап., очевидно, хочет выяснить коринфянам, что пока они борются с искушениями, посылаемыми Богом, до тех пор они не подвергаются опасности впасть в грех и отпасть от веры; когда же они сами, дерзновенно, бросаются в искушения, то они не могут быть уверены в победе над ними. - Искушение - см. Иак I:2, 13. - Человеческое(anqrwpinoV). Это выражение лучше понимать как обозначение качества искушения: "соразмерное с человеческими силами".
Adam Clarke: Commentary on the Bible - 1831
10:12: Let him that thinketh he standeth - Ὁ δοκων ἑσταναι· Let him who most confidently standeth - him who has the fullest conviction in his own conscience that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown that the verb δοκειν, which we render to seem, to think, to suppose, is used by the best Greek writers, not to lessen or weaken the sense, but to render it stronger and more emphatic. See the note on Luk 8:18.
In a state of probation every thing may change; while we are in this life we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God and continues in the obedience of faith. He that ceases to do so will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall; not only partially, but finally.
Albert Barnes: Notes on the Bible - 1834
10:12: Wherefore - As the result of all these admonitions. Let this be the effect of all that we learn from the unhappy self-confidence of the Jews, to admonish us not to put reliance on our own strength.
That thinketh he standeth - That supposes himself to be firm in the love of God, and in the knowledge of his truth; that regards himself as secure, and that will be therefore disposed to rely on his own strength.
Take heed lest he fall - Into sin, idolatry, or any other form of iniquity. We learn here:
(1) That a confidence in our own security is no evidence that we are safe.
(2) such a confidence may be one of the strongest evidences that we are in danger. Those are most safe who feel that they are weak and feeble, and who feel their need of divine aid and strength. They will then rely on the true source of strength; and they will be secure.
(3) all professed Christians should be admonished. All are in danger of falling into sin, and of dishonoring their profession; and the exhortation cannot be too often or too urgently pressed, that they should take heed lest they fall into sin. The leading and special idea of the apostle here should not he forgotten or disregarded. It is, that Christians in their favored moments, when they are permitted to approach near to God, and when the joys of salvation fill their hearts, should exercise special caution. For:
(a) Then the adversary will be especially desirous to draw away their thoughts from God, and to lead them into sin, as their fall would most signally dishonor religion;
(b) Then they will be less likely to be on their guard, and more likely to feel themselves strong, and not to need caution and solicitude.
Accordingly, it often happens that Christians, after they have been especially favored with the tokens of the divine favor, soon relapse into their former state, or fall into some sin that grieves the hearts of their brethren, or wounds the cause of religion. So it is in Rev_ivals; so it is in individuals. Churches that are thus favored are filled with joy, and love, and peace. Yet they become self-confident and elated; they lose their humility and their sense of their dependence; they cease to be watchful and prayerful, supposing that all is safe; and the result often is, that a season of Rev_ival is succeeded by a time of coldness and declension. And thus, too, it is with individuals. Just the opposite effect is produced from what should be, and from what need be. Christians should then be especially on their guard; and if they then availed themselves of their elevated advantages, churches might be favored with continued Rev_ivals and ever-growing piety; and individuals might be filled with joy, and peace, and holiness, and ever-expanding and increasing love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Co1 4:6-8, Co1 8:2; Pro 16:18, Pro 28:14; Mat 26:33, Mat 26:34, Mat 26:40, Mat 26:41; Rom 11:20; Rev 3:17, Rev 3:18
Geneva 1599
(4) Wherefore let him that thinketh he standeth take heed lest he fall.
(4) In conclusion he descends to the Corinthians themselves, warning them that they do not please themselves, but rather that they prevent the wiles of Satan. Yet he uses an declaration and comforts them, that he may not seem to make them altogether similar to those wicked idolaters and condemners of Christ, who perished in the wilderness.
John Gill
Wherefore let him that thinketh he standeth,.... Since the Jewish fathers, who enjoyed such peculiar favours and eminent privileges, had such various judgments inflicted on them; since they stood not, but many of them were visible instances of God's displeasure; they were overthrown and cast down, their carcasses fell in the wilderness, and entered not into the land of rest; therefore all such persons who think themselves safe and sure, trusting to themselves, or depending upon the knowledge and gifts they have, the favours and privileges they enjoy; everyone of these should
take heed lest he fall. This advice was exceeding proper, whether it be considered as spoken to true believers, or formal professors; for true believers may fall into temptation, into sin, from a degree of steadfastness in the Gospel, and from a lively and comfortable exercise of grace; but not finally, totally, and irrecoverably; since they are enclosed in the arms of everlasting love, secured in the hands of Christ, built on a foundation that will never fail, and are kept by an almighty power which can never be overcome; but yet, since they may fall to the dishonour of God, the reproach of the Gospel of Christ, the grieving of the Spirit of God, the wounding of their own souls, the stumbling of weak believers, and the strengthening of the hands of the wicked; such an exhortation is not superfluous, even to such; and many and strong are the reasons and arguments why they should take heed lest they fall; nor are admonitions needless to that which God's decree and promise secure: since these are often the means in and by which God executes his decree, and makes good his promise; see Acts 27:22. Moreover, if this exhortation be considered as given to formal professors, it is very pertinent; for such as these may fall, as they often do, from that which they seemed to have, from the truths of the Gospel, and a profession of them, and into scandalous sins, and at last into condemnation; and the rather since the apostasy of such persons is injurious to the honour and interest of true religion; hereby the ways of God are evil spoken of, the name of Christ blasphemed, profane sinners hardened, and weak believers stumbled, as by the falls of real Christians: besides, it must be worse for themselves, who hereby bring upon themselves a severe punishment; see 2Pet 2:21 and indeed these seem to be the persons the apostle chiefly respects; not such who truly: thought they stood, and did really stand; for such stand in the true grace and love of God, in Christ, in whom they are chosen, and by whom they are redeemed and saved, and by that faith which he is the author and finisher of; and so shall never finally and totally fall away; but such "that thinketh", , "who seemeth", to himself and others, "that he standeth"; and manifestly designs such who were swelled with a vain opinion of themselves, their gifts and knowledge; who tempted God, and "trusted" to themselves, as the Ethiopic version reads it, and despised weak believers; but lest real believers should be hereby discouraged, the apostle adds,
John Wesley
The common translation runs, Let him that thinketh he standeth; but the word translated thinketh, most certainly strengthens, rather than weakens, the sense.
Robert Jamieson, A. R. Fausset and David Brown
thinketh he standeth--stands and thinks that he stands [BENGEL]; that is, stands "by faith . . . well pleasing" to God; in contrast to 1Cor 10:5, "with many of them God was not well pleased" (Rom 11:20).
fall--from his place in the Church of God (compare 1Cor 10:8, "fell"). Both temporally and spiritually (Rom 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.
10:1310:13: Փորձութիւն ՚ի ձեր վերայ ո՛չ է եկեալ՝ բա՛ց ՚ի մարդկանէ. այլ հաւատարի՛մ է Աստուած, որ ո՛չ արկցէ զձեզ ՚ի փորձութիւն առաւել քան զկար ձեր. այլ արասցէ ընդ փորձութեանն եւ զե՛լսն, զի համբերե՛լ կարասջիք[3798]։ [3798] Ոմանք. ՚Ի վերայ ձեր ոչ է եկեալ. բայց ՚ի մարդկանէ... զկարն ձեր... եւ զելս, զի համ՛՛։
13 Ձեր վրայ ոչ մի փորձութիւն չի եկել, բացի մարդկանցից եկածից[44]: Բայց հաւատարիմ է Աստուած, որ ձեզ աւելի փորձութեան մէջ չի գցելու, քան կարող էք տանել. այլ՝ փորձութեան հետ փրկութեան ելք էլ է ցոյց տալու, որպէսզի կարողանաք համբերել:[44] Յունարէնը՝ մարդկային փորձութիւնից:
13 Ձեզի մարդկային փորձութենէն զատ ուրիշ բան չէ պատահած. բայց Աստուած հաւատարիմ է, որ ձեզ պիտի չթողու որ ձեր կարողութենէն աւելի փորձուիք, հապա փորձութեանը հետ ազատութեան միջոց մըն ալ պիտի տայ, որպէս զի կարող ըլլաք համբերել։
Փորձութիւն ի ձեր վերայ ոչ է եկեալ բաց [47]ի մարդկանէ. այլ հաւատարիմ է Աստուած որ ոչ արկցէ զձեզ ի փորձութիւն առաւել քան զկար ձեր, այլ արասցէ ընդ փորձութեանն եւ զելսն, զի համբերել կարասջիք:

10:13: Փորձութիւն ՚ի ձեր վերայ ո՛չ է եկեալ՝ բա՛ց ՚ի մարդկանէ. այլ հաւատարի՛մ է Աստուած, որ ո՛չ արկցէ զձեզ ՚ի փորձութիւն առաւել քան զկար ձեր. այլ արասցէ ընդ փորձութեանն եւ զե՛լսն, զի համբերե՛լ կարասջիք[3798]։
[3798] Ոմանք. ՚Ի վերայ ձեր ոչ է եկեալ. բայց ՚ի մարդկանէ... զկարն ձեր... եւ զելս, զի համ՛՛։
13 Ձեր վրայ ոչ մի փորձութիւն չի եկել, բացի մարդկանցից եկածից[44]: Բայց հաւատարիմ է Աստուած, որ ձեզ աւելի փորձութեան մէջ չի գցելու, քան կարող էք տանել. այլ՝ փորձութեան հետ փրկութեան ելք էլ է ցոյց տալու, որպէսզի կարողանաք համբերել:
[44] Յունարէնը՝ մարդկային փորձութիւնից:
13 Ձեզի մարդկային փորձութենէն զատ ուրիշ բան չէ պատահած. բայց Աստուած հաւատարիմ է, որ ձեզ պիտի չթողու որ ձեր կարողութենէն աւելի փորձուիք, հապա փորձութեանը հետ ազատութեան միջոց մըն ալ պիտի տայ, որպէս զի կարող ըլլաք համբերել։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: Вас постигло искушение не иное, как человеческое; и верен Бог, Который не попустит вам быть искушаемыми сверх сил, но при искушении даст и облегчение, так чтобы вы могли перенести.
10:13  πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῶ πειρασμῶ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.
10:13. πειρασμὸς (A-piercing-of) ὑμᾶς (to-ye) οὐκ (not) εἴληφεν (it-had-come-to-take) εἰ (if) μὴ (lest) ἀνθρώπινος: (mankind-belonged-to) πιστὸς (trusted) δὲ (moreover) ὁ (the-one) θεός, (a-Deity) ὃς (which) οὐκ (not) ἐάσει (it-shall-let-unto) ὑμᾶς (to-ye) πειρασθῆναι (to-have-been-pierced-to) ὑπὲρ (over) ὃ (to-which) δύνασθε , ( ye-able ,"ἀλλὰ (other) ποιήσει (it-shall-do-unto) σὺν (together) τῷ (unto-the-one) πειρασμῷ (unto-a-piercing-of) καὶ (and) τὴν (to-the-one) ἔκβασιν (to-a-stepping-out) τοῦ (of-the-one) δύνασθαι ( to-able ) ὑπενεγκεῖν. (to-have-had-beared-under)
10:13. temptatio vos non adprehendat nisi humana fidelis autem Deus qui non patietur vos temptari super id quod potestis sed faciet cum temptatione etiam proventum ut possitis sustinereLet no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it.
10:13. Temptation should not take hold of you, except what is human. For God is faithful, and he will not permit you to be tempted beyond your ability. Instead, he will effect his Providence, even during temptation, so that you may be able to bear it.
10:13. 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].
13. There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.
10:13 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:
13: Вас постигло искушение не иное, как человеческое; и верен Бог, Который не попустит вам быть искушаемыми сверх сил, но при искушении даст и облегчение, так чтобы вы могли перенести.
10:13  πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῶ πειρασμῶ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.
10:13. πειρασμὸς (A-piercing-of) ὑμᾶς (to-ye) οὐκ (not) εἴληφεν (it-had-come-to-take) εἰ (if) μὴ (lest) ἀνθρώπινος: (mankind-belonged-to) πιστὸς (trusted) δὲ (moreover) ὁ (the-one) θεός, (a-Deity) ὃς (which) οὐκ (not) ἐάσει (it-shall-let-unto) ὑμᾶς (to-ye) πειρασθῆναι (to-have-been-pierced-to) ὑπὲρ (over) ὃ (to-which) δύνασθε , ( ye-able ,"ἀλλὰ (other) ποιήσει (it-shall-do-unto) σὺν (together) τῷ (unto-the-one) πειρασμῷ (unto-a-piercing-of) καὶ (and) τὴν (to-the-one) ἔκβασιν (to-a-stepping-out) τοῦ (of-the-one) δύνασθαι ( to-able ) ὑπενεγκεῖν. (to-have-had-beared-under)
10:13. temptatio vos non adprehendat nisi humana fidelis autem Deus qui non patietur vos temptari super id quod potestis sed faciet cum temptatione etiam proventum ut possitis sustinere
Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it.
10:13. Temptation should not take hold of you, except what is human. For God is faithful, and he will not permit you to be tempted beyond your ability. Instead, he will effect his Providence, even during temptation, so that you may be able to bear it.
10:13. 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].
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:13: But such as is common to man - Ανθρωπινος· Chrysostom has properly translated this word ανθρωπινος, τουτεστι μικρος, βραχυς, συμμετρος; that is, small, short, moderate. Your temptations or trials have been but trifling in comparison of those endured by the Israelites; they might have been easily resisted and overcome. Besides, God will not suffer you to be tried above the strength he gives you; but as the trial comes, he will provide you with sufficient strength to resist it; as the trial comes in, he will make your way out. The words are very remarkable, ποιησει συν τῳ πειρασμῳ και την εκβασιν, "He will, with the temptation, make the deliverance, or way out." Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortification. Should an upright soul get into difficulties and straits, he may rest assured that there is a way out, as there was a way in; and that the trial shall never be above the strength that God shall give him to bear it.
Albert Barnes: Notes on the Bible - 1834
10:13: There hath no temptation taken you - What temptation the apostle refers to here is not quite certain. It is probable, however, that he refers to such as would, in their circumstances, have a tendency to induce them to forsake their allegiance to their Lord, and to lead them into idolatry and sin. These might be either open persecutions, or afflictions on account of their religion; or they might be the various allurements which were spread around them from the pRev_alence of idolatry. They might be the open attacks of their enemies, or the sneers and the derision of the frivilous and the great. The design of the apostle evidently is, to show them that, if they were faithful, they had nothing to fear from any such forms of temptation, but that God was able to bring them through them all. The sentiment in the verse is a very important one, since the general principle here stated is as applicable to Christians now as it was to the Corinthians.
Taken you - Seized upon you, or assailed you. As when an enemy grasps us, and attempts to hold us fast.
But such as is common to man - εἰ μὴ ἀνθρώπινος ei mē anthrō pinos. Such as is "human." Margin, "Moderate." The sense is evident. It means such as human nature is liable to, and has been often subjected to; such as the human powers, under the divine aid may be able to resist and repel. The temptations which they had been subjected to were not such as would be suited to angelic powers, and such as would require angelic strength to resist; but they were such as human nature had been often subjected to, and such as man had often contended with successfully. There is, therefore, here a recognition of the doctrine that man has natural ability to resist all the temptations to which he is subject; and that consequently, if he yields, he is answerable for it. The "design" of the apostle is to comfort the Corinthians, and to keep their minds from despondency. He had portrayed their danger; he had shown them how others had fallen; and they might be led to suppose that in such circumstances they could not be secure. He therefore tells them that they might still be safe, for their temptations were such as human nature had often been subject to, and God was able to keep them from falling.
But God is faithful - This was the only source of security; and this was enough. If they looked only to themselves, they would fall. If they depended on the faithfulness of God, they would be secure. The sense is, not that God would keep them without any effort of their own; not that he would secure them if they plunged into temptation; but that if they used the proper means, if they resisted temptation, and sought his aid, and depended on his promises, then he would be faithful. This is everywhere implied in the Scriptures; and to depend on the faithfulness of God, otherwise than in the proper use of means and in avoiding the places of temptation, is to tempt him, and provoke him to wrath; see the notes on mat 4.
Who will not suffer you to be tempted ... - This is a general promise, just as applicable to all Christians as it was to the Corinthians. It implies:
(1) That all the circumstances, causes, and agents that lead to temptation are under the control of God. Every man that tempts another; every fallen spirit that is engaged in this; every book, picture, place of amusement; every charm of music, and of song; every piece of indecent statuary; and every plan of business, of gain or ambition, are all under the control of God. He can check them; he can control them; he can paralyze their influence; he can destroy them; compare Mat 6:13.
(2) when people are tempted, it is because God suffers or permits it. He Himself does not tempt human beings Jam 1:13; He does not infuse evil thoughts into the mind; He does not create an object of temptation to place in our way, but He suffers it to be placed there by others. When we are tempted, therefore, we are to remember that it is because He allows or permits it; not because He does it. His agency is that of sufferance, not of creation. We are to remember, too, that there is some good reason why it is thus permitted; and that it may be turned in some way to his glory, and to our advancement in virtue.
(3) there is a certain extent to which we are able to resist temptation. There is a limit to our power. There is a point beyond which we are not able to resist it. We do not have the strength of angels.
(4) that limit will, in all cases, be beyond the point to which we are tempted. If not, there would be no sin in falling, anymore than there is sin in the oak when it is prostrated before the tempest.
(5) if people fall into sin, under the power of temptation, they only are to blame. They have strength to resist all the temptations that assail them, and God has given the assurance that no temptation shall occur which they shall not be able, by His aid, to resist. In all instances, therefore, where people fall into sin; in all the yielding to passion, to allurement, and to vice, man is to blame, and must be responsible to God. And this is especially true of Christians, who, whatever may be said of others, cannot plead that there was not power sufficient to meet the temptation, or to turn aside its power.
But will with the temptation ... - He will, at the same time that He allows the trial or temptation to befall us, make a way of deliverance; He will save us from being entirely overcome by it.
That ye may be able to bear it - Or that you may be able to bear up under it, or endure it. God knows what His people are able to endure, and as He has entire control of all that can affect them, He will adapt all trials to their strength, and will enable them to bear all that is appointed to them. This is a general promise, and is as applicable to other Christians as it was to the Corinthians. It was to them a positive promise, and to all in the same circumstances it may be regarded as such now. It may be used, therefore:
(1) As a ground of encouragement to those who are in temptation and trial. God knows what they are able to endure; and he will sustain them in their temptations. It matters not how severe the trial; or how long it may be continued; or how much they may feel their own feebleness; yet He who has appointed the trial is abundantly able to uphold them. They may, therefore, repose their all upon Him, and trust to His sustaining grace.
(2) it may be used as an argument, that none who are true Christians, and who are thus tried, shall ever fall away, and be lost. The promise is positive and certain, that a way shall be made for their escape, and they shall be able to bear it. God is faithful to them; and though he might suffer them to be tempted beyond what they are able to bear, yet He will not, but will secure an egress from all their trials. With this promise in view, how can it be believed that any true Christians who are tempted will be suffered to fall away and perish? If they do, it must be from one of the following causes; either because God is not faithful; or because He will permit them to be tempted above what they are able to bear; or because He will not make a way for their escape. Since no Christian can believe either of these, it follows that they who are converted shall be kept unto salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: hath: Jer 12:5; Mat 24:21-24; Luk 11:4, Luk 22:31, Luk 22:46; Co2 11:23-28; Eph 6:12, Eph 6:13; Heb 11:35-38, Heb 12:4; Jam 5:10, Jam 5:11; Pe1 1:6, Pe1 1:7, Pe1 5:8, Pe1 5:9; Rev 2:10, Rev 3:10
common: or, moderate
but: Co1 1:9; Deu 7:9; Psa 36:5, Psa 89:33; Isa 11:5, Isa 25:1, Isa 49:7; Lam 3:23; Hos 2:20; Th1 5:24; Th2 3:3; Ti2 2:11-13; Heb 6:18, Heb 10:23, Heb 11:11; Pe1 4:19; Jo1 1:9; Rev 19:11
who: Exo 3:17; Psa 125:3; Dan 3:17; Luk 22:32; Joh 10:28-30; Rom 8:28-39; Co2 1:10, Co2 12:8-10; Ti2 4:18; Pe1 1:5; Pe2 2:9
make: Gen 19:20, Gen 19:21; Psa 124:7; Jer 29:11; Luk 16:26; Act 27:44; Jam 5:11
Geneva 1599
There hath no temptation taken you but such as is common to (l) man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also (m) make a way to escape, that ye may be able to bear [it].
(l) Which comes from weakness.
(m) He that would have you tempted for your profit's sake, will make a way for you to escape out of the temptation.
John Gill
There hath no temptation taken you,.... Some, indeed, understand these words by way of reproof, that whereas their trials and exercises which had attended them were very light ones, and comparatively trivial; and yet they had given way to these temptations, and had sunk under them, and fallen by them, for which they were greatly to be blamed; or as threatening them with something more severe than anything as yet had befallen them, signifying that though they had as yet stood, and thought they still should; yet they ought not to presume on their own strength, or depend on outward things; since the temptations that as yet had come upon them were such as men might easily bear; there was no great trial or experiment of their grace and strength by them; they had not yet resisted unto blood; there were heavier and severer trials they might expect; and therefore should not be too secure in themselves, but take heed lest when these things should come upon them, in such a time of great temptation, they should fall away: but I rather think the words are spoken by way of comfort to the saints; intimating that as no temptation or affliction had befallen them, so none should, but what either came from men, or was common to men, or which men by divine assistance, and under divine influence, might bear; and therefore should not distress themselves with the apprehensions of it, as if it was some strange or unusual thing, and as if they must unavoidably perish and be destroyed by it:
but such as is common to man: "or is humane". There are divine temptations, or such as come from God; God may be said to tempt his people, as he did Abraham, by enjoining them things very hard and disagreeable to nature; and by afflicting them either in body or estate; and by withdrawing his presence, and withholding the communications of his grace, to try their faith, show them their weakness and need of himself. There are also diabolical temptations, or such as come from Satan; who tempts by soliciting to sin, by suggesting blasphemous thoughts, and filling with doubts and fears; and by dissuading from the use of means, as attending at the throne of grace, and on the word and ordinances: but the apostle here speaks of human temptations, such as come from men; meaning reproaches and persecutions, for the sake of Christ and his Gospel; and which are temptations or trials of grace, as of faith and patience, and under which there is great danger of falling away: now when the apostle says that none but such temptations had befallen them, he does not mean that they had been, or were, or would be entirely free from other temptations; but that those which they mostly dreaded, and were in danger by, were but human, such as came from men, and were, as our version suggests, common to Christian men, their brethren, who were in the flesh as they, and might be endured by men, strengthened by the grace of God; wherefore they had nothing to fear from hence, especially when they considered the faithfulness, care, and power of God next observed:
but God is faithful, who will not suffer you to be tempted above that ye are able: no man can be tempted, afflicted, or persecuted by men, but by a divine permission, and that voluntary; nor more than, or above that measure which God hath determined; who proportions the affliction to the strength he determines and promises to give, and does give, and the strength of his people to the temptation or affliction he suffers to befall them; for which his faithfulness is engaged, having promised that as their day is, their strength shall be; that he will never leave them nor forsake them, and that he will bear, and carry, and save them unto the uttermost, and that they shall hold on and out unto the end:
but will with the temptation make a way to escape; for as he by his permission makes way for the temptation or affliction, which otherwise could not come; and as he knows how, in what manner, and at the best time, to deliver his people out of temptations; so he does and will, in his providence, open a way that they may escape out of them, at least so as not to be overpressed and destroyed by them:
that ye may be able to bear it; for God does not always think fit to remove at once an affliction or temptation, though at the earnest request of his people, as in the case of Paul, 2Cor 12:7 yet he gives them grace sufficient to endure and stand up under it, yea, to get the victory of it, to be more that conquerors, and triumph over it.
John Wesley
Common to man - Or, as the Greek word imports, proportioned to human strength. God is faithful - In giving the help which he hath promised. And he will with the temptation - Provide for your deliverance.
Robert Jamieson, A. R. Fausset and David Brown
Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [WAHL].
faithful-- (Ps 125:3; Is 27:3, Is 27:8; Rev_ 3:10). "God is faithful" to the covenant which He made with you in calling you (Th1 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (1Cor 10:9; Mt 4:7).
way to escape-- (Jer 29:11; 2Pet 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jas 1:2-4, Jas 1:12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people.
to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (2Cor 12:7-9).
10:1410:14: Վասն որոյ սի՛րելիք իմ փախերո՛ւք ՚ի կռապաշտութենէ[3799]։ [3799] Օրինակ մի. Սիրելիք փախերուք ՚ի պոռնկութենէ։
14 Ուստի, իմ սիրելինե՛ր, փախէ՛ք կռապաշտութիւնից:
14 Անոր համար, իմ սիրելիներս, կռապաշտութենէ փախէք։
Վասն որոյ, սիրելիք իմ, փախերուք ի կռապաշտութենէ:

10:14: Վասն որոյ սի՛րելիք իմ փախերո՛ւք ՚ի կռապաշտութենէ[3799]։
[3799] Օրինակ մի. Սիրելիք փախերուք ՚ի պոռնկութենէ։
14 Ուստի, իմ սիրելինե՛ր, փախէ՛ք կռապաշտութիւնից:
14 Անոր համար, իմ սիրելիներս, կռապաշտութենէ փախէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Итак, возлюбленные мои, убегайте идолослужения.
10:14  διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10:14. Διόπερ, (Through-to-which-very," ἀγαπητοί ( Excessed-off-unto ) μου, (of-me,"φεύγετε (ye-should-flee) ἀπὸ (off) τῆς (of-the-one) εἰδωλολατρίας. (of-an-image-serving-unto)
10:14. propter quod carissimi mihi fugite ab idolorum culturaWherefore, my dearly beloved, fly from the service of idols.
10:14. Because of this, most beloved of mine, flee from the worship of idols.
10:14. Wherefore, my dearly beloved, flee from idolatry.
14. Wherefore, my beloved, flee from idolatry.
10:14 Wherefore, my dearly beloved, flee from idolatry:
14: Итак, возлюбленные мои, убегайте идолослужения.
10:14  διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10:14. Διόπερ, (Through-to-which-very," ἀγαπητοί ( Excessed-off-unto ) μου, (of-me,"φεύγετε (ye-should-flee) ἀπὸ (off) τῆς (of-the-one) εἰδωλολατρίας. (of-an-image-serving-unto)
10:14. propter quod carissimi mihi fugite ab idolorum cultura
Wherefore, my dearly beloved, fly from the service of idols.
10:14. Because of this, most beloved of mine, flee from the worship of idols.
10:14. Wherefore, my dearly beloved, flee from idolatry.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Здесь - вывод из сказанного в предыдущем стихе. Берегитесь - говорит Ап., - чтобы вам не впасть в искушения, которые Бог вам не определил и которых вы, вероятно, не выдержите. - Итак - правильнее: посему (dioper), именно потому, что вы можете рассчитывать на помощь Божию только в тех искушениях, какие посылает Сам Бог, а не в других. - Убегайте идолослужения - правильнее: "бегите прочь от(apo) идолослужения", т. е. бегите от всего, что имеет какое либо отношение к идолослужению и, конечно, прежде всего от жертвенных трапез в языческих капищах. Хотя эти трапезы и не были сами по себе идолослужением - христианин мог участвовать в них не веруя в идолов, - однако они граничили с идолослужением и могли вести к нему. - Говорю вам как рассудительным. Коринфяне гордились своей мудростью, и Ап. теперь взывает к этой мудрости. - Что говорю. Этим Ап. указывает на следующие далее свои рассуждения (ст. 16-22).
Adam Clarke: Commentary on the Bible - 1831
10:14: Therefore - flee from idolatry - This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection.
Albert Barnes: Notes on the Bible - 1834
10:14: Wherefore - In view of the dangers and temptations that beset you; in view of your own feebleness and the perils to which you would be exposed in the idol temples, etc.
Flee from idolatry - Escape from the service of idols; from the feasts celebrated in honor of them; from the temples where they are worshipped. This was one of the dangers to which they were especially exposed; and Paul therefore exhorts them to escape from everything that would have a tendency to lead them into this sin. He had told them, indeed, that God was faithful; and yet he did not expect that God would keep them without any effort of their own. He therefore exhorts them to flee from all approaches to it, and from all the customs which would have a tendency to lead them into idolatrous practices. He returns, therefore, in this verse, to the particular subject discussed in Co1 8:1-13 - the propriety of partaking of the feasts in honor of idols; and shows the danger which would follow such a practice. That danger he sets forth in view of the admonitions contained in this chapter, from Co1 10:1 to Co1 10:12. The remainder of the chapter is occupied with a discussion of the question stated in Co1 8:1-13, whether it was right for them to partake of the meat which was used in the feasts of idolaters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: my: Rom 12:19; Co2 7:1, Co2 11:11, Co2 12:15, Co2 12:19; Phi 4:1; Plm 1:1; Pe1 2:11
flee: Co1 10:7, Co1 10:20, Co1 10:21; Co2 6:17; Jo1 5:21; Rev 2:14, Rev 13:8, Rev 21:8, Rev 22:15
John Gill
Wherefore, my dearly beloved,.... Some copies add, "brethren"; as do the Complutensian edition, and Ethiopic version; all which endearing epithets are used to persuade to attend to the exhortation enforced upon the foregoing considerations; since the Jewish fathers, who were idolaters, fell so much under the divine displeasure; and since such who thought they stood were so liable to fall, and the temptation to which they exposed themselves was of such a dangerous consequence; therefore,
flee from idolatry; as what is most dishonourable, pernicious, and abominable: the apostle's meaning is, not only that they would not worship idols, or commit plain downright acts of idolatry; but that they would stand at the greatest distance from idols, not so much as go into an idol's temple, and there sit down and eat; which if not a real act of idolatry, had at least the show of one; and his sense is, that they would abstain from all appearance of idolatry, from every occasion of it, and whatsoever led unto it; particularly he means, that they would not eat of things sacrificed to idols as such, and in an idol's temple; which he considers as a species of idolatrous worship, and by a similar instance he after proves it to be so, even a partaking of the table of devils.
John Wesley
Flee from idolatry - And from all approaches to it.
Robert Jamieson, A. R. Fausset and David Brown
Resuming the argument, 1Cor 10:7; 1Cor 8:9-10.
flee--Do not tamper with it by doubtful acts, such as eating idol meats on the plea of Christian liberty. The only safety is in wholly shunning whatever borders on idolatry (2Cor 6:16-17). The Holy Spirit herein also presciently warned the Church against the idolatry, subsequently transferred from the idol feast to the Lord's Supper itself, in the figment of transubstantiation.
10:1510:15: Իբրեւ ընդ իմաստո՛ւնս խօսիմ. ընտրեցէ՛ք ձեզէ՛ն զոր ասեմս։
15 Ասում եմ ձեզ իբրեւ գիտակից մարդկանց. ինքնե՛րդ դատեցէք, ինչ ասում եմ:
15 Որպէս թէ իմաստուններու հետ կը խօսիմ. դուք դատեցէք ինչ որ կ’ըսեմ։
Իբրեւ ընդ իմաստունս խօսիմ. ընտրեցէք ձեզէն զոր ասեմս:

10:15: Իբրեւ ընդ իմաստո՛ւնս խօսիմ. ընտրեցէ՛ք ձեզէ՛ն զոր ասեմս։
15 Ասում եմ ձեզ իբրեւ գիտակից մարդկանց. ինքնե՛րդ դատեցէք, ինչ ասում եմ:
15 Որպէս թէ իմաստուններու հետ կը խօսիմ. դուք դատեցէք ինչ որ կ’ըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: Я говорю [вам] как рассудительным; сами рассудите о том, что говорю.
10:15  ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
10:15. ὡς (As) φρονίμοις ( unto-center-belonged-to ) λέγω: (I-forth) κρίνατε (ye-should-have-separated,"ὑμεῖς (ye,"ὅ (to-which) φημι. (I-declare)
10:15. ut prudentibus loquor vos iudicate quod dicoI speak as to wise men: judge ye yourselves what I say.
10:15. Since I am speaking to those who are prudent, judge what I say for yourselves.
10:15. I speak as to wise men; judge ye what I say.
15. I speak as to wise men; judge ye what I say.
10:15 I speak as to wise men; judge ye what I say:
15: Я говорю [вам] как рассудительным; сами рассудите о том, что говорю.
10:15  ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
10:15. ὡς (As) φρονίμοις ( unto-center-belonged-to ) λέγω: (I-forth) κρίνατε (ye-should-have-separated,"ὑμεῖς (ye,"ὅ (to-which) φημι. (I-declare)
10:15. ut prudentibus loquor vos iudicate quod dico
I speak as to wise men: judge ye yourselves what I say.
10:15. Since I am speaking to those who are prudent, judge what I say for yourselves.
10:15. I speak as to wise men; judge ye what I say.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Against Countenancing Idolatry.A. D. 57.
15 I speak as to wise men; judge ye what I say. 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 being many are one bread, and one body: for we are all partakers of that one bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 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. 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. 22 Do we provoke the Lord to jealousy? are we stronger than he?

In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed.

I. He prefaces his argument with an appeal to their own reason and judgment: "I speak to wise men, judge you what I say, v. 15. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.

II. He lays down his argument from the Lord's supper: The cup 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? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf (v. 17), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.

III. He confirms this from the Jewish worship and customs: Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.

IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, v. 21. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God (v. 22): Do we provoke the Lord to jealousy? Are we stronger than he? It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, I am a jealous God. God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, Deut. xxxii. 16. And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Nah. i. 6. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation.
Adam Clarke: Commentary on the Bible - 1831
10:15: I speak as to wise men - The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you.
Albert Barnes: Notes on the Bible - 1834
10:15: I speak as to wise men ... - I speak to people qualified to understand the subject; and present reasons which will commend themselves to you. The reasons referred to are those which occupy the remainder of the chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Co1 4:10, Co1 6:5, Co1 8:1, Co1 11:13, Co1 14:20; Job 34:2, Job 34:3; Th1 5:21
Geneva 1599
(5) I speak as to wise men; judge ye what I say.
(5) Now returning to those idol's feasts, that he may not seem to delay at all: first he promises that he will use no other reasons, than such as they knew very well themselves. He gives the following line of reasoning. The holy banquets of the Christians are pledges, first of all, of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual union in the very same religion. Therefore so do the idolaters also join themselves with their idols, or demons rather (for idols are nothing) in those solemn banquets, whereupon it follows, that that table is a table of demons, and therefore you must avoid it. For you cannot be partakers of the Lord and of idols together, much less may such banquets be considered as indifferent things. Will you then strive with God? And if you do, do you think that you will get the upper hand?
John Gill
I speak as to wise men,.... That is, what he was now going to say concerning the Lord's supper, and the communion which believers have with Christ in it, which they as Christians must have knowledge of; and concerning the participation of the altar the Israelites had, who ate of the sacrifices of it, which many of them, being Jews, as such must know; and therefore being fully persuaded of the propriety and pertinency of the instances he was about to produce, and of the justness of his reasoning upon them, he appeals to the Corinthians, as men of wisdom and understanding in these things, and makes them themselves judges thereof:
judge what I say; consider and weigh the matter well, and you will discern and judge that what I say is proper and pertinent, just and right.
Robert Jamieson, A. R. Fausset and David Brown
Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Acts 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so.
To wise men--refers with a mixture of irony to the Corinthian boast of "wisdom" (1Cor 4:10; 2Cor 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."
10:1610:16: Բաժա՛կն օրհնութեան զոր օրհնեմք՝ ոչ ապաքէն հաղորդութիւն է արեա՛նն Քրիստոսի. հացն զոր բեկանեմք, ոչ ապաքէն հաղորդութիւն է մարմնոյն Քրիստոսի։
16 Օրհնութեան բաժակը, որն օրհնում ենք, արդարեւ հաղորդութիւն չէ՞ Քրիստոսի արեան. հացը, որը կտրում ենք, արդարեւ հաղորդութիւն չէ՞ Քրիստոսի մարմնի.
16 Օրհնութեան գաւաթը՝ որ մենք կ’օրհնենք չէ՞ որ Քրիստոսին արեան հաղորդութիւնն է. հացը որ մենք կը կտրենք, չէ՞ որ Քրիստոսին մարմնին հաղորդութիւնն է։
Բաժակն օրհնութեան զոր օրհնեմք` ո՞չ ապաքէն հաղորդութիւն է արեանն Քրիստոսի. հացն զոր բեկանեմք` ո՞չ ապաքէն հաղորդութիւն է մարմնոյն Քրիստոսի:

10:16: Բաժա՛կն օրհնութեան զոր օրհնեմք՝ ոչ ապաքէն հաղորդութիւն է արեա՛նն Քրիստոսի. հացն զոր բեկանեմք, ոչ ապաքէն հաղորդութիւն է մարմնոյն Քրիստոսի։
16 Օրհնութեան բաժակը, որն օրհնում ենք, արդարեւ հաղորդութիւն չէ՞ Քրիստոսի արեան. հացը, որը կտրում ենք, արդարեւ հաղորդութիւն չէ՞ Քրիստոսի մարմնի.
16 Օրհնութեան գաւաթը՝ որ մենք կ’օրհնենք չէ՞ որ Քրիստոսին արեան հաղորդութիւնն է. հացը որ մենք կը կտրենք, չէ՞ որ Քրիստոսին մարմնին հաղորդութիւնն է։
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10:1616: Чаша благословения, которую благословляем, не есть ли приобщение Крови Христовой? Хлеб, который преломляем, не есть ли приобщение Тела Христова?
10:16  τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστιν;
10:16. Τὸ (To-the-one) ποτήριον (to-a-drinkerlet) τῆς (of-the-one) εὐλογίας (of-a-goodly-fortheeing-unto) ὃ (to-which) εὐλογοῦμεν, (we-goodly-forthee-unto,"οὐχὶ (unto-not) κοινωνία (an-en-commoning-unto) ἐστὶν (it-be) τοῦ (of-the-one) αἵματος (of-a-blood) τοῦ (of-the-one) χριστοῦ; (of-Anointed?"τὸν (To-the-one) ἄρτον (to-a-loaf) ὃν (to-which) κλῶμεν, (we-break,"οὐχὶ (unto-not) κοινωνία (an-en-commoning-unto) τοῦ (of-the-one) σώματος (of-a-body) τοῦ (of-the-one) χριστοῦ (of-Anointed) ἐστίν; (it-be?"
10:16. calicem benedictionis cui benedicimus nonne communicatio sanguinis Christi est et panis quem frangimus nonne participatio corporis Domini estThe chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?
10:16. The cup of benediction that we bless, is it not a communion in the Blood of Christ? And the bread that we break, is it not a participation in the Body of the Lord?
10:16. 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?
16. The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?
10:16 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:
16: Чаша благословения, которую благословляем, не есть ли приобщение Крови Христовой? Хлеб, который преломляем, не есть ли приобщение Тела Христова?
10:16  τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστιν;
10:16. Τὸ (To-the-one) ποτήριον (to-a-drinkerlet) τῆς (of-the-one) εὐλογίας (of-a-goodly-fortheeing-unto) ὃ (to-which) εὐλογοῦμεν, (we-goodly-forthee-unto,"οὐχὶ (unto-not) κοινωνία (an-en-commoning-unto) ἐστὶν (it-be) τοῦ (of-the-one) αἵματος (of-a-blood) τοῦ (of-the-one) χριστοῦ; (of-Anointed?"τὸν (To-the-one) ἄρτον (to-a-loaf) ὃν (to-which) κλῶμεν, (we-break,"οὐχὶ (unto-not) κοινωνία (an-en-commoning-unto) τοῦ (of-the-one) σώματος (of-a-body) τοῦ (of-the-one) χριστοῦ (of-Anointed) ἐστίν; (it-be?"
10:16. calicem benedictionis cui benedicimus nonne communicatio sanguinis Christi est et panis quem frangimus nonne participatio corporis Domini est
The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?
10:16. The cup of benediction that we bless, is it not a communion in the Blood of Christ? And the bread that we break, is it not a participation in the Body of the Lord?
10:16. 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?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Таинство Евхаристии соответствует пиру, каким в Ветхом Завете заключалась жертва мира или спасения. По принесении этой жертвы, приносивший ее обедал с своею семьею при скинии и приглашал к этому обеду священника, закалавшего жертву, оставшиеся части которой съедались за этим обедом. Это было знаком примирения, которое снова утверждалось между Иеговою и человеком - грешником. Точно также в таинстве Евхаристии, которое есть бескровная жертва, через вкушение тела и крови Христовой верующий входил в теснейшее общение со Христом, принимал в себя Христа. - Чаша благословения. Так называлась у евреев чаша, которую во время пасхальной вечери отец семейства благословлял, читая особую благодарственную молитву Богу за Его благодеяния всей вселенной и народу Израильскому. Христос во время совершения пасхи пред страданиями Своими также благословил эту чашу - третью по счету, - но произнес при этом, вероятно, уже новую благодарственную молитву, относившуюся к совершенному Им искуплению людей. Таким образом первую половину 16-го стиха можно передать так: "чаша, над которою Господь произнес благодарственную молитву, повторяемую нами всякий раз при совершении Евхаристии". - Не есть ли приобщение Крови Христовой? В таинстве Евхаристии хлеб и вино таинственно пресуществляются в Тело и Кровь Христа. Кальвинисты спрашивают: какая это кровь - принадлежит ли она телу Христову еще не прославленному или уже прославленному? Более естественный ответ на этот вопрос был бы такой: это та кровь, которую Христос пролил для спасения людей, след., кровь Его еще не прославленного организма (Злат. ). Но кальвинисты возражают: а как же Господь преподал эту кровь Апостолам на вечери, прежде чем она была пролита в действительности? Отвечаем: жертва Христова уже была принесена Им в Его решении, что и сделало возможным предложение Апостолам Его истинной крови. - Хлеб, который преломляем. Хотя и хлеб также был благословлен Господом (Мф XXII:26), однако Ап., чтобы не повторяться в выражениях, упоминает только об одном преломлении его. - Ап. сначала упоминает о крови, а потом о теле Христовом потому, что кровь собственно составляла самую существенную часть жертвоприношения (ср. Рим III:25). - Один хлеб... Из общения верующих со Христом Ап. выводит мысль об общении их друг с другом. Смысл 17-го ст. такой: "так как (oti - по слав. яко) только один хлеб есть у нас, то мы, хотя нас и много, образуем из себя единое тело, ибо все причащаемся от одного и того же хлеба". Союз, какой связывает христиан с их общим Главою, связывает их и между собою как членов единого тела. - Одно тело, т. е. Церковь.
Adam Clarke: Commentary on the Bible - 1831
10:16: The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah, cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on Mat 26:75, and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814.
The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here.
Albert Barnes: Notes on the Bible - 1834
10:16: The cup of blessing which we bless - The design of this verse and the following verses seems to be, to prove that Christians, by partaking of the Lord's Supper, are solemnly set apart to the service of the Lord Jesus; that they acknowledge Him as their Lord, and dedicate themselves to him, and that as they could not and ought not to be devoted to idols and to the Lord Jesus at the same time, so they ought not to participate in the feasts in honor of idols, or in the celebrations in which idolaters would be engaged; see Co1 10:21. He states, therefore:
(1) That Christians are "united" and dedicated to Christ in the communion; Co1 10:16-17.
(2) that this was true of the Israelites, that they were one people, devoted by the service of the altar to the same God, Co1 10:18.
(3) that though an idol was nothing, yet the pagan actually sacrificed to devils, and Christians ought not to partake with them; Co1 10:19-21. The phrase "cup of blessing" evidently refers to the wine used in the celebration of the Lord's Supper. it is called "the cup of blessing" because over it Christians praise or bless God for his mercy in providing redemption. It is not because it is the means of conveying a blessing to the souls of those who partake of it - though that is true - but because thanksgiving, blessing, and praise were rendered to God in the celebration, for the benefits of redemption; see Note, Mat 26:26. Or it may mean, in accordance with a well known Hebraism, "the blessed cup;" the cup that is blessed. This is the more literal interpretation; and it is adopted by Calvin, Beza, Doddridge, and others.
Which we bless - Grotius, Macknight, Vatablus, Bloomfield, and many of the early church fathers suppose that this means, "over which we bless God;" or, "for which we bless God." But this is to do violence to the passage. The more obvious signification is, that there is a sense in which it may be said that the cup is blessed, and that by prayer and praise it is set apart and rendered in some sense sacred to the purposes of religion. it cannot mean that the cup has undergone any physical change, or that the wine is anything but wine; but that it has been solemnly set apart to the service of religion, and by prayer and praise designated to be used for the purpose of commemorating the Saviour's love. That may be said to be blessed which is set apart to a sacred use (Gen 2:3; Exo 20:11); and in this sense the cup may be said to be blessed; see Luk 9:16, "And he took the five loaves and the two fishes, and looking up to heaven he blessed them," etc.; compare Gen 14:9; Gen 27:23, Gen 27:33, Gen 27:41; Gen 28:1; Lev 9:22-23; Sa2 6:18; Kg1 8:41.
Is it not the communion of the blood of Christ? - Is it not the emblem by which the blood of Christ is exhibited, and the means by which our union through that blood is exhibited? Is it not the means by which we express our attachment to him as Christians; showing our union to him and to each other; and showing that we partake in common of the benefits of his blood? The main idea is, that by partaking of this cup they showed that they were united to him and to each other; and that they should regard themselves as set apart to him. We have communion with one κοινωνία koinō nia,) that which is in "common," that which pertains to all, that which evinces fellowship) when we partake together; when all have an equal right, and all share alike; when the same benefits or the same obligations are extended to all. And the sense here is, that Christians "partake alike" in the benefits of the blood of Christ; they share the same blessings; and they express this together, and in common, when they partake of the communion.
The bread ... - In the communion. It shows, since we all partake of it. that we share alike in the benefits which are imparted by means of the body of the Redeemer. In like manner it is implied that if Christians should partake with idolaters in the feasts offered in honor of idols, that they would be regarded as partaking with them in the services of idols, or as united to them, and therefore such participation was improper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: cup: Co1 10:21, Co1 11:23-29; Mat 26:26-28; Mar 14:22-25; Luk 22:19, Luk 22:20
the communion of the blood: Co1 10:20, Co1 1:9, Co1 12:13; Joh 6:53-58; Heb 3:14; Jo1 1:3, Jo1 1:7
The bread: Co1 11:23, Co1 11:24; Act 2:42, Act 2:46, Act 20:7, Act 20:11
Geneva 1599
The cup of (n) blessing which we bless, is it not the (o) communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
(n) Of thanksgiving: whereupon, that holy banquet was called "eucharist", which is Greek for thanksgiving.
(o) A most effectual pledge and note of your joining together with Christ, and ingrafting to him.
John Gill
The cup of blessing, which we bless,.... Meaning the cup of wine used in the Lord's supper, which being set apart for that service, is taken up, and the name of the Lord called upon over it; and he is blessed and praised for his wondrous love and grace, in the gift and mission of his Son, to shed his precious blood for us, for the remission of our sins; the whole church joining with the administrator, both in the act of blessing and praise over the cup, and in the participation of it. This cup is so called in allusion to the cup of wine used at common meals, or at the passover among the Jews, which they used to take and bless God with, and give him thanks for their mercies, and was commonly called , "the cup of blessing" (c).
"Three things (says R. Judah (d)) shorten a man's days and years; when they give him the book of the law to read, and he does not read, , "the cup of blessing to bless with", and he does not bless, and when he accustoms himself to government.''
Again, so they comment on Gen 21:8 (e).
"what is the meaning "of the day that Isaac was weaned?" the holy blessed God will make a feast for the righteous, in the day that he weans the people of the seed of Isaac, and after they eat and drink, they give to Abraham , "the cup of blessing to bless with"; he says to them, I will not bless, because Ishmael sprung from me; they give it to Isaac, he says to them, I am not fit to bless, for Esau came from me; they give it to Jacob, he says unto them I will not bless, for I married two sisters in their lifetime, which the law forbids me; they say to Moses, take it and bless, he says to them I will not bless, for I was not worthy to enter into the land of Israel, neither in life nor in death; they say to Joshua, take it and bless, he says I cannot bless, for I am not worthy of a son, as it is written, Nun his son, Joshua his son; they say to David, take thou it and bless, he saith unto them I will bless, and it is comely for me to bless; as it is said, "I will take the cup of salvation, and call upon the name of the Lord".''
Once more they ask (f),
"what is a beautiful cup? , "the cup of blessing";''
and which, they (g) observe, ought to hold the fourth part of a log of wine. These instances clearly show from whence the apostle borrowed this expression, and which he chooses to make use of because well known to the Jews, and as being very appropriate to the cup in the Lord's supper, he is speaking of:
is it not the communion of the blood of Christ? it is; that is, it is a sign, symbol, and token of fellowship with Christ in his death; it is a means of having communion with him, and of enjoying the blessings of grace which come through his blood; such as righteousness, peace, pardon, and atonement; all which true believers are made partakers of; and this part of the Lord's supper, the cup being drank of, is a testimony and an indication of the same: "the bread which we break"; which is the other part of the ordinance, which, though performed first, is mentioned last, because of the argument the apostle pursues upon it. The act of breaking the bread does not only design the distribution and eating of it, but the manner also in which it is prepared for distribution and eating, namely by breaking it into pieces; and which is aptly expressive of the body of Christ, which was wounded, bruised, and broken for us:
is it not the communion of the body of Christ? it is; for not only believers by this act have communion with his mystical body, the church, but with his natural body, which was broken for them they in a spiritual sense and by faith eat his flesh, as well as drink his blood, and partake of him, of his sufferings and death, endured in his body, and of all the blessings of grace consequent thereon. The apostle's view in this instance, and his argument upon it, is this, that if believers, by eating the bread and drinking the wine in the Lord's supper, spiritually partake of Christ, of his body and of his blood, and have communion with him; then such who eat of things sacrificed unto idols, have in so doing communion with them, and partake of the table of devils, and so are guilty of idolatry, which he would have them avoid.
(c) T. Hieros. Beracot, fol. 11. 3, 4. T. Bab. Beracot, fol. 51. 1, 2. & 52. 1. Pesachim, fol. 105. 2. 106. 1. 109. 2. (d) T. Bab. Berncot, fol. 55. 1. (e) Capthor, fol. 47. 1. (f) T. Bab. Sabbat, fol. 76. 2. & Erubin, fol. 29. 2. (g) Piske Tosephot in Sabbat, art. 287. & Erubin, art. 46. 157. Vid. Zohar in Exod. fol. 57. 3. & 59. 2, 3. & 65. 1.
John Wesley
The cup which we bless - By setting it apart to a sacred use, and solemnly invoking the blessing of God upon it. Is it not the communion of the blood of Christ - The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ. The communion of the body of Christ - The means of our partaking of those benefits which were purchased by the body of Christ - offered for us.
Robert Jamieson, A. R. Fausset and David Brown
The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mt 26:27; Lk 22:17, Lk 22:20).
we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare 1Cor 10:18, "They who eat . . . are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Eph 5:30, Eph 5:32), and of the benefits of His sacrifice on the cross (compare 1Cor 10:18). In contrast to this is to have "fellowship with devils" (1Cor 10:20). ALFORD explains, "The cup . . . is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Jn 6:53-57). It is not said, "The cup . . . is the blood," or "the bread . . . is the body," but "is the communion [joint-participation] of the blood . . . body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Lev 17:11-12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1Cor 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.
10:1710:17: Զի մի հաց՝ մի՛ մարմին եմք բազումքս. զի ամենեքին ՚ի միոջէ՛ հացէ անտի վայելեմք։
17 որովհետեւ մի հաց, մի մարմին ենք բոլորս, քանի որ բոլորս էլ այդ միակ հացից ենք վայելում:
17 Քանզի մենք շատերս մէկ հաց մէկ մարմին ենք, վասն զի ամէնքս ալ այդ մէկ հացէն կը վայելենք։
Զի մի հաց, մի՛ մարմին եմք բազումքս, զի ամենեքին ի միոջէ հացէ անտի վայելեմք:

10:17: Զի մի հաց՝ մի՛ մարմին եմք բազումքս. զի ամենեքին ՚ի միոջէ՛ հացէ անտի վայելեմք։
17 որովհետեւ մի հաց, մի մարմին ենք բոլորս, քանի որ բոլորս էլ այդ միակ հացից ենք վայելում:
17 Քանզի մենք շատերս մէկ հաց մէկ մարմին ենք, վասն զի ամէնքս ալ այդ մէկ հացէն կը վայելենք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Один хлеб, и мы многие одно тело; ибо все причащаемся от одного хлеба.
10:17  ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.
10:17. ὅτι (To-which-a-one) εἷς (one) ἄρτος, (a-loaf,"ἓν (one) σῶμα (a-body) οἱ (the-ones) πολλοί ( much ) ἐσμεν, (we-be,"οἱ (the-ones) γὰρ (therefore) πάντες ( all ) ἐκ (out) τοῦ (of-the-one) ἑνὸς (of-one) ἄρτου (of-a-loaf) μετέχομεν. (we-hold-with)
10:17. quoniam unus panis unum corpus multi sumus omnes quidem de uno pane participamurFor we, being many, are one bread, one body: all that partake of one bread.
10:17. Through the one bread, we, though many, are one body: all of us who are partakers of the one bread.
10:17. For we [being] many are one bread, [and] one body: for we are all partakers of that one bread.
17. seeing that we, who are many, are one bread, one body: for we all partake of the one bread.
10:17 For we [being] many are one bread, [and] one body: for we are all partakers of that one bread:
17: Один хлеб, и мы многие одно тело; ибо все причащаемся от одного хлеба.
10:17  ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.
10:17. ὅτι (To-which-a-one) εἷς (one) ἄρτος, (a-loaf,"ἓν (one) σῶμα (a-body) οἱ (the-ones) πολλοί ( much ) ἐσμεν, (we-be,"οἱ (the-ones) γὰρ (therefore) πάντες ( all ) ἐκ (out) τοῦ (of-the-one) ἑνὸς (of-one) ἄρτου (of-a-loaf) μετέχομεν. (we-hold-with)
10:17. quoniam unus panis unum corpus multi sumus omnes quidem de uno pane participamur
For we, being many, are one bread, one body: all that partake of one bread.
10:17. Through the one bread, we, though many, are one body: all of us who are partakers of the one bread.
10:17. For we [being] many are one bread, [and] one body: for we are all partakers of that one bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:17: For we, being many, are one bread - The original would be better translated thus: Because there is one bread, or loaf; we, who are many, are one body. As only one loaf was used at the passover, and those who partook of it were considered to be one religious body; so we who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this of which it was the type.
Albert Barnes: Notes on the Bible - 1834
10:17: For we - We Christians. "Being many." Greek "The many" (οἱ πολλοί hoi polloi). This idea is not, as our translation would seem to indicate, that Christians were numerous, but that "all" (for οἱ πολλοί hoi polloi is here evidently used in the sense of παντες pantes, "all") were united, and constituted one society.
Are one bread - One loaf; one cake. That is, we are united, or are one. 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. Our 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.
And one body - One society; united together.
For we are all partakers ... - And we thus show publicly that we are united, and belong to the same great family. The argument is, that if we partake of the feasts in honor of idols with their worshippers, we shall thus show that we are a part of their society.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: we being: Co1 12:12, Co1 12:27; Rom 12:5; Gal 3:26-28; Eph 1:22, Eph 1:23, Eph 2:15, Eph 2:16, Eph 3:6, Eph 4:12, Eph 4:13; Eph 4:25; Col 2:19, Col 3:11, Col 3:15
that: Co1 10:3, Co1 10:4, Co1 10:21, Co1 11:26-28
John Gill
For we being many, are one bread and one body,.... The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of many grains of corn which have been ground and kneaded together, and make up one loaf; and as the members of an human body are many, and make up one body; so believers, though they are many, yet are one body, of which Christ is the head; one in union with him and one another, and one in their communion together at the Lord's table; and so the Syriac, Arabic, and Ethiopic versions read, "as therefore the bread is one, so we all are one body"; having communion with Christ and one another:
for we are all partakers of that one bread; in the supper, which is all of the same nature and kind, and is a symbol of the body of Christ, and our fellowship with him and each other. The application designed is this, that as believers, by partaking of the same bread, appear to be the same body, and of the same mass and lump with one another; so such as eat things sacrificed unto idols, appear to be of the same mass and lump with Heathen idolaters: Dr. Lightfoot has very pertinently produced some passages out of Maimonides, concerning mixing, associating, or communion of neighbours in courts on sabbath eves, that so they may enter into each other's houses on the sabbath day, for the illustration of this passage; of which mixing the Jews have a whole treatise in their Misna and Talmud, which they call Erubin; and of which they say (h).
"but how is this mixture or association? it is thus, they mix together, , "in one food", which they prepare on the eve of the sabbath; and it is as if they should say, for we are all mixed together, and have all one food; nor does anyone of us divide the right from his neighbour--they do not mix in courts, but "with a whole loaf" only; though the mass or lump baked may be the quantity of a "seah", yet if it is broken, they do not associate with it; but if it is whole, though it be but the value of a farthing, they mix with it--how do they mix or associate together in the courts? they collect , "one whole cake", out of every house, and put all in one vessel, in one of the houses of the court--and the whole association being gathered together, blesses the Lord--and eats:''
upon which the above learned writer observes, that if it were customary among the Israelites, to join together in one political or economical body, by the eating of many loaves collected from this, and that, and the other man; we are much more associated together into one body, by eating one and the same bread, appointed us by our Saviour.
(h) Maimon. Hilch. Erubin, c. 1. sect. 6, 8, 16.
John Wesley
For it is this communion which makes us all one. We being many are yet, as it were, but different parts of one and the same broken bread, which we receive to unite us in one body.
Robert Jamieson, A. R. Fausset and David Brown
one bread--rather, "loaf." One loaf alone seems to have been used in each celebration.
and one body--Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).
we . . . all--Greek, "the whole of us."
10:1810:18: Տեսէ՛ք զԻսրայէլն ըստ մարմնոյ. ոչ ապաքէն որ ուտեն ՚ի զոհիցն, հաղորդք են սեղանոյն[3800]։ [3800] Ոմանք. ԶԻսրայէլ ըստ մարմնոյն... հաղորդ են սե՛՛։
18 Նկատի առէք մարմնաւոր Իսրայէլը. չէ՞ որ նրանք, որ ուտում են զոհից, մասնակից են սեղանին:
18 Նայեցէք մարմնաւոր Իսրայէլին։ Չէ՞ որ զոհուածներ ուտողները անոնց սեղանին հաղորդակից կ’ըլլան։
Տեսէք զԻսրայէլն ըստ մարմնոյ. ո՞չ ապաքէն որ ուտեն ի զոհիցն` հաղորդք են սեղանոյն:

10:18: Տեսէ՛ք զԻսրայէլն ըստ մարմնոյ. ոչ ապաքէն որ ուտեն ՚ի զոհիցն, հաղորդք են սեղանոյն[3800]։
[3800] Ոմանք. ԶԻսրայէլ ըստ մարմնոյն... հաղորդ են սե՛՛։
18 Նկատի առէք մարմնաւոր Իսրայէլը. չէ՞ որ նրանք, որ ուտում են զոհից, մասնակից են սեղանին:
18 Նայեցէք մարմնաւոր Իսրայէլին։ Չէ՞ որ զոհուածներ ուտողները անոնց սեղանին հաղորդակից կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Посмотрите на Израиля по плоти: те, которые едят жертвы, не участники ли жертвенника?
10:18  βλέπετε τὸν ἰσραὴλ κατὰ σάρκα· οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;
10:18. βλέπετε (Ye-should-view) τὸν (to-the-one) Ἰσραὴλ (to-an-Israel) κατὰ (down) σάρκα: (to-a-flesh) οὐχ (not) οἱ (the-ones) ἐσθίοντες ( eat-belonging ) τὰς (to-the-ones) θυσίας (to-surgings-unto) κοινωνοὶ ( en-commoned ) τοῦ (of-the-one) θυσιαστηρίου (of-a-surgerlet) εἰσίν; (they-be?"
10:18. videte Israhel secundum carnem nonne qui edunt hostias participes sunt altarisBehold Israel according to the flesh. Are not they that eat of the sacrifices partakers of the altar?
10:18. Consider Israel, according to the flesh. Are not those who eat from the sacrifices partakers of the altar?
10:18. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?
18. Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?
10:18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar:
18: Посмотрите на Израиля по плоти: те, которые едят жертвы, не участники ли жертвенника?
10:18  βλέπετε τὸν ἰσραὴλ κατὰ σάρκα· οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;
10:18. βλέπετε (Ye-should-view) τὸν (to-the-one) Ἰσραὴλ (to-an-Israel) κατὰ (down) σάρκα: (to-a-flesh) οὐχ (not) οἱ (the-ones) ἐσθίοντες ( eat-belonging ) τὰς (to-the-ones) θυσίας (to-surgings-unto) κοινωνοὶ ( en-commoned ) τοῦ (of-the-one) θυσιαστηρίου (of-a-surgerlet) εἰσίν; (they-be?"
10:18. videte Israhel secundum carnem nonne qui edunt hostias participes sunt altaris
Behold Israel according to the flesh. Are not they that eat of the sacrifices partakers of the altar?
10:18. Consider Israel, according to the flesh. Are not those who eat from the sacrifices partakers of the altar?
10:18. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Сказавши об Евхаристии и ее значении для верующих, Ап. говорит о значении жертв, какие вкушали Израильтяне при алтаре. - Израиля по плоти. Это показывает, что истинными чадами Израиля Ап. считал христиан, которые были действительно близки Израилю или Иакову по духу. - Участники жертвенника. Израильтяне посредством жертвы вступали в общение только с алтарем, принимались снова в теократическое общество, из которого их удаляла на время нечистота греха, а мы, христиане, делаемся причастниками не жертвенника, а Самого Христа (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
10:18: Behold Israel after the flesh - The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavors.
1. All who join together in celebrating the Lord's Supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ.
2. All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship.
Albert Barnes: Notes on the Bible - 1834
10:18: Behold Israel - Look at the Jews. The design here is to illustrate the sentiment which he was establishing, by a reference to the fact that among the Jews those who partook of the same sacrifices were regarded as being one people, and as worshipping one God. So, if they partook of the sacrifices offered to idols, they would be regarded also as being fellow-worshippers of idols with them.
After the flesh - See Rom 4:1. The phrase "after the flesh" is designed to denote the Jews who were not converted to Christianity; the natural descendants of Israel, or Jacob.
Are not they which eat of the sacrifices - A portion of the sacrifices offered to God was eaten by the offerer, and another portion by the priests. Some portions of the animal, as the fat, were burnt; and the remainder, unless it was a holocaust, or whole burnt-offering, was then the property of the priests who had officiated, or of the persons who had brought it; Exo 29:13, Exo 29:22; Lev, Lev 3:4, Lev 3:10, Lev 3:15; Lev 4:9; Lev 7:3-4; Lev 8:26. The right shoulder and the breast was the part which was assigned to the priests; the remainder belonged to the offerer.
Partakers of the altar - Worshippers of the same God. They are united in their worship, and are so regarded. And in like manner, if you partake of the sacrifices offered to idols, and join with their worshippers in their temples, you will be justly regarded as "united" with them in their worship, and partaking with them in their abominations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Israel: Rom 4:1, Rom 4:12, Rom 9:3-8; Co2 11:18-22; Gal 6:16; Eph 2:11, Eph 2:12; Phi 3:3-5
are: Co1 9:13; Lev 3:3-5, Lev 3:11, Lev 7:11-17; Sa1 2:13-16, Sa1 9:12, Sa1 9:13
Geneva 1599
Behold Israel after the (p) flesh: are not they which eat of the sacrifices (q) partakers of the altar?
(p) That is, those who yet observe their ceremonies.
(q) Are consenting and guilty, both of that worship and sacrifice.
John Gill
Behold Israel after the flesh,.... So the apostle calls them, to distinguish them from the Israel of God, the spiritual Israel, whether Jews or Gentiles; who are born again, believe in the true Messiah, worship God in a spiritual manner, rejoice in Christ Jesus, and have no confidence in fleshly things; but these were the descendants of Jacob or Israel by carnal generation, were carnal men, in the flesh, in a state of unregeneracy, and were employed in a carnal worship, in the observance of carnal commandments and ordinances; these the apostle directs to, to see, consider, and take notice of what they were doing; from whence some instruction might be taken, for the further clearing of the present point:
are not they which eat of the sacrifices partakers of the altar? yes, they are. The priests and Levites who waited at the altar, and ministered about holy things there, who brought the sacrifices and laid them upon the altar of the burnt offerings, where the altar consumed and devoured one part by fire, and that which was left they ate among themselves; and so as they had communion with one another in eating, they partook of the altar, of the things, or sacrifices of the altar, and showed themselves to be of the Jewish religion, and professed and declared that they worshipped the God of Israel, and would be thought to have communion with him in so doing; in like manner, such who eat of things sacrificed to idols, declared themselves to be idolaters, to be of the Pagan religion, to be worshippers of idols, and to have fellowship with them.
John Wesley
Consider Israel after the flesh - Christians are the spiritual "Israel of God." Are not they who eat of the sacrifices partakers of the altar - Is not this an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols?
Robert Jamieson, A. R. Fausset and David Brown
Israel after the flesh--the literal, as distinguished from the spiritual, Israel (Rom 2:29; Rom 4:1; Rom 9:3; Gal 4:29).
partakers of the altar--and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.
10:1910:19: Իսկ արդ՝ զի՞նչ ասեմ, եթէ զոհեալն իցէ՞ ինչ. եւ կամ կո՛ւռքն իսկ՝ իցե՞ն ինչ[3801]։ [3801] Ոմանք. Ասեմ թէ զոհեալն ի՛՛... եւ կամ թէ կուռքդ իսկ։
19 Իսկ արդ, ահա ինչ եմ ասում. կուռքերին զոհաբերուածը մի բա՞ն է. եւ կամ՝ կուռքն ինքնին մի բա՞ն է:
19 Ուրեմն ի՞նչ ըսեմ. կուռքը բա՞ն մըն է, կամ կուռքերու զոհուածը բա՞ն մըն է։
Իսկ արդ զի՞նչ ասեմ, թէ զոհեալն իցէ՞ ինչ. եւ կամ կուռքն իսկ իցե՞ն ինչ:

10:19: Իսկ արդ՝ զի՞նչ ասեմ, եթէ զոհեալն իցէ՞ ինչ. եւ կամ կո՛ւռքն իսկ՝ իցե՞ն ինչ[3801]։
[3801] Ոմանք. Ասեմ թէ զոհեալն ի՛՛... եւ կամ թէ կուռքդ իսկ։
19 Իսկ արդ, ահա ինչ եմ ասում. կուռքերին զոհաբերուածը մի բա՞ն է. եւ կամ՝ կուռքն ինքնին մի բա՞ն է:
19 Ուրեմն ի՞նչ ըսեմ. կուռքը բա՞ն մըն է, կամ կուռքերու զոհուածը բա՞ն մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Что же я говорю? То ли, что идол есть что-нибудь, или идоложертвенное значит что-нибудь?
10:19  τί οὗν φημι; ὅτι εἰδωλόθυτόν τί ἐστιν; ἢ ὅτι εἴδωλόν τί ἐστιν;
10:19. τί (To-what-one) οὖν (accordingly) φημί; (I-declare?"ὅτι (To-which-a-one) εἰδωλόθυτόν (image-surged) τί (a-one) ἐστιν, (it-be,"ἢ (or) ὅτι (to-which-a-one) εἴδωλόν (an-image) τί (a-one) ἐστιν; (it-be?"
10:19. quid ergo dico quod idolis immolatum sit aliquid aut quod idolum sit aliquidWhat then? Do I say that what is offered in sacrifice to idols is any thing? Or that the idol is any thing?
10:19. What is next? Should I say that what is immolated to idols is anything? Or that the idol is anything?
10:19. What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
19. What say I then? that a thing sacrificed to idols is anything, or that an idol is anything?
10:19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing:
19: Что же я говорю? То ли, что идол есть что-нибудь, или идоложертвенное значит что-нибудь?
10:19  τί οὗν φημι; ὅτι εἰδωλόθυτόν τί ἐστιν; ἢ ὅτι εἴδωλόν τί ἐστιν;
10:19. τί (To-what-one) οὖν (accordingly) φημί; (I-declare?"ὅτι (To-which-a-one) εἰδωλόθυτόν (image-surged) τί (a-one) ἐστιν, (it-be,"ἢ (or) ὅτι (to-which-a-one) εἴδωλόν (an-image) τί (a-one) ἐστιν; (it-be?"
10:19. quid ergo dico quod idolis immolatum sit aliquid aut quod idolum sit aliquid
What then? Do I say that what is offered in sacrifice to idols is any thing? Or that the idol is any thing?
10:19. What is next? Should I say that what is immolated to idols is anything? Or that the idol is anything?
10:19. What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Обращаясь теперь к языческим жертвам, Ап. и здесь находит ясно выраженную идею общения человека с божеством, на этот раз уже ложным. Но как допустить это общение, если самые эти божества не существуют в действительности, если нет ни Аполлона, ни Венеры, ни Марса? Может ли иметь какое либо значение и вкушение мяса, принесенного этим мнимым божествам? Нет, конечно, - отвечает Апостол, - идольских божеств - нет, но зато существуют стоящие за этими идолами злые, бесовские силы, которым удалось так ослепить умы людей, что те стали считать идолов за действительные существа, на самом же деле преклонялись пред бесами. - Бесам (daimonioiV). Слово daimonwn имеет в Новом Завете совершенно иное значение, чем у классических писателей. Последние считали его подобозначащим выражению qeion - нечто божественное, и Платон говорил, что демон есть посредник между Божеством и смертными (нечто в роде доброго ангела). В переводе LXX это слово означает уже падшего ангела (ср. Втор XXXII:17; Ис LXV:11), беса, и в этом значении оно употребляется и в Новом Завете. Впрочем, Ап. вовсе не говорит, чтобы за каждым идольским божеством стоял особенный бес: он хочет сказать только, что все идолослужение вообще обязано своим происхождением бесам.
Adam Clarke: Commentary on the Bible - 1831
10:19: What say I then? - A Jewish phrase for, I conclude; and this is his conclusion: that although an idol is nothing, has neither power nor influence, nor are things offered to idols any thing the worse for being thus offered; yet, as the things sacrificed by the Gentiles are sacrificed to demons and not to God, those who partake of them have fellowship with demons: those who profess Christianity cannot have fellowship both with Christ and the devil.
Albert Barnes: Notes on the Bible - 1834
10:19: What say I then? - This is in the present tense; τί οὖν φημι ti oun phē mi, what do I say? What is my meaning? What follows from this? Do I mean to say that an idol is anything; that it has a real existence? Does my reasoning lead to that conclusion; and am I to be understood as affirming that an idol is of itself of any consequence? It must be recollected that the Corinthian Christians are introduced by Paul Co1 8:4 as saying that they knew that an idol was nothing in the world. Paul did not directly contradict that; but his reasoning had led him to the necessity of calling the propriety of their attending on the feasts of idols in question; and he introduces the matter now by asking these questions, thus leading the mind to it rather than directly affirming it at once. "Am I in this reasoning to be understood as affirming that an idol is anything, or that the meat there offered differs from other meat? No; you know, says Paul, that this is not my meaning. 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;" Co1 10:20-21.
That the idol is anything? - That the block of wood or stone is a real living object of worship, to be dreaded or loved? See the note at Co1 8:4.
Or that which is offered in sacrifice to idols is anything? - Or that the meat which is offered "differs" from that which is not offered; that the mere act of offering it changes its qualities? I do not admit or suppose this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: that the: Co1 1:28, Co1 3:7, Co1 8:4, Co1 13:2; Deu 32:21; Isa 40:17, Isa 41:29; Co2 12:11
John Gill
What say I then?.... Or may be objected to, or inferred from, what I say;
that an idol is anything, or that which is sacrificed to idols is anything? to which must be answered, as the Syriac version reads, "no", by no means; by running the parallel between Christians having communion with the body and blood of Christ, in the Lord's supper, through eating the bread and drinking the wine, the Israelites partaking of the altar, by eating of the sacrifices of it, and men's joining with idols and idolaters, by eating things sacrificed to idols; it follows not that an idol has anything of deity in it, and is to be set upon a level with God, when, as he had said before, an idol was nothing, and what he now said did not at all contradict that; or that things offered to idols are to be had in the same account, or to be equalled to, or be thought to have any thing in them, as the elements of the bread and wine in the Lord's supper, or the sacrifices that were offered by the Israelites on the altar, according to the divine command; he meant no such thing, but only argued from the greater to the lesser, and his sense is more fully declared in the next words.
John Wesley
What say I then - Do I in saying this allow that an idol is anything divine? I aver, on the contrary, that what the heathens sacrifice, they sacrifice to devils. Such in reality are the gods of the heathens; and with such only can you hold communion in those sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
What say I then?--The inference might be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating idol-meats they had fellowship with the god. This verse guards against such an inference: "What would I say then? that a thing sacrificed to an idol is any real thing (in the sense that the heathen regard it), or that an idol is any real thing?" (The oldest manuscripts read the words in this order. Supply "Nay") "But [I say] that the things which the Gentiles sacrifice, they sacrifice to devils (demons)." Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are or are not conscious of it (Deut 32:17; Lev 17:7; 2Chron 11:15; Ps 106:37; Rev_ 9:20). "Devil" is in the Greek restricted to Satan; "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (compare the English word "panic," from PAN, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now); just as fear is the spirit of Satan and his demons (Jas 2:19).
10:2010:20: Այլ զոր զոհենն հեթանոսք, դիւաց՝ եւ ո՛չ Աստուծոյ զոհեն. ոչ կամիմ զձեզ հաղորդս դիւաց լինել. քանզի ո՛չ կարէք զբաժակն Տեառն ըմպել՝ եւ զբաժակն դիւաց[3802]. [3802] Ոմանք. Այլ զոր զոհեն հե՛՛։
20 Ո՛չ, ինչ որ հեթանոսները զոհում են, դեւերին են զոհում եւ ոչ՝ Աստծուն: Չեմ ուզում, որ դուք դեւերին հաղորդակից լինէք. քանզի չէք կարող խմել ե՛ւ Տիրոջ բաժակը, ե՛ւ դեւերի բաժակը:
20 Բայց այս կ’ըսեմ թէ՝ այն բաները որոնք հեթանոսները զոհ կ’ընեն, դեւերուն կը զոհեն ու ո՛չ թէ՝ Աստուծոյ ու չեմ ուզեր որ դուք դեւերուն հաղորդակից ըլլաք.20 Չէք կրնար խմել Տէրոջը գաւաթը ու դեւերուն գաւաթը.
Այլ զոր զոհենն հեթանոսք, դիւաց եւ ոչ Աստուծոյ զոհեն. ոչ կամիմ զձեզ հաղորդս դիւաց լինել. քանզի ոչ կարէք զբաժակն Տեառն ըմպել եւ զբաժակն դիւաց:

10:20: Այլ զոր զոհենն հեթանոսք, դիւաց՝ եւ ո՛չ Աստուծոյ զոհեն. ոչ կամիմ զձեզ հաղորդս դիւաց լինել. քանզի ո՛չ կարէք զբաժակն Տեառն ըմպել՝ եւ զբաժակն դիւաց[3802].
[3802] Ոմանք. Այլ զոր զոհեն հե՛՛։
20 Ո՛չ, ինչ որ հեթանոսները զոհում են, դեւերին են զոհում եւ ոչ՝ Աստծուն: Չեմ ուզում, որ դուք դեւերին հաղորդակից լինէք. քանզի չէք կարող խմել ե՛ւ Տիրոջ բաժակը, ե՛ւ դեւերի բաժակը:
20 Բայց այս կ’ըսեմ թէ՝ այն բաները որոնք հեթանոսները զոհ կ’ընեն, դեւերուն կը զոհեն ու ո՛չ թէ՝ Աստուծոյ ու չեմ ուզեր որ դուք դեւերուն հաղորդակից ըլլաք.
20 Չէք կրնար խմել Տէրոջը գաւաթը ու դեւերուն գաւաթը.
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: [Нет], но что язычники, принося жертвы, приносят бесам, а не Богу. Но я не хочу, чтобы вы были в общении с бесами.
10:20  ἀλλ᾽ ὅτι ἃ θύουσιν, δαιμονίοις καὶ οὐ θεῶ [θύουσιν], οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
10:20. ἀλλ' (Other) ὅτι (to-which-a-one) ἃ ( to-which ) θύουσιν (they-surge,"[τὰ "[the-ones) ἔθνη], (nations]," δαιμονίοις ( unto-daimonlets ) καὶ ( and ) οὐ ( not ) θεῷ ( unto-a-Deity ) θύουσιν , ( they-surge ,"οὐ (not) θέλω (I-determine) δὲ (moreover) ὑμᾶς (to-ye) κοινωνοὺς ( to-en-commoned ) τῶν (of-the-ones) δαιμονίων (of-daimonlets) γίνεσθαι . ( to-become )
10:20. sed quae immolant gentes daemoniis immolant et non Deo nolo autem vos socios fieri daemoniorum non potestis calicem Domini bibere et calicem daemoniorumBut the things which the heathens sacrifice, they sacrifice to devils and not to God. And I would not that you should be made partakers with devils.
10:20. But the things that the Gentiles immolate, they immolate to demons, and not to God. And I do not want you to become partakers with demons.
10:20. 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.
20. But , that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have communion with devils.
10:20 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:
20: [Нет], но что язычники, принося жертвы, приносят бесам, а не Богу. Но я не хочу, чтобы вы были в общении с бесами.
10:20  ἀλλ᾽ ὅτι ἃ θύουσιν, δαιμονίοις καὶ οὐ θεῶ [θύουσιν], οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
10:20. ἀλλ' (Other) ὅτι (to-which-a-one) ἃ ( to-which ) θύουσιν (they-surge,"[τὰ "[the-ones) ἔθνη], (nations]," δαιμονίοις ( unto-daimonlets ) καὶ ( and ) οὐ ( not ) θεῷ ( unto-a-Deity ) θύουσιν , ( they-surge ,"οὐ (not) θέλω (I-determine) δὲ (moreover) ὑμᾶς (to-ye) κοινωνοὺς ( to-en-commoned ) τῶν (of-the-ones) δαιμονίων (of-daimonlets) γίνεσθαι . ( to-become )
10:20. sed quae immolant gentes daemoniis immolant et non Deo nolo autem vos socios fieri daemoniorum non potestis calicem Domini bibere et calicem daemoniorum
But the things which the heathens sacrifice, they sacrifice to devils and not to God. And I would not that you should be made partakers with devils.
10:20. But the things that the Gentiles immolate, they immolate to demons, and not to God. And I do not want you to become partakers with demons.
10:20. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:20: But - The negative here is omitted, but is understood. The ellipsis of a negative after an interrogative sentence is common in the Classical writers as well as in the Scriptures. Bloomfield. The sense is, "No; I do not say this, but I say that there are reasons why you should not partake of those sacrifices; and one of those reasons is, that they have been really offered to devils."
They sacrifice to devils - (δαιμονίοις daimoniois, "demons"). The pagans used the word demon either in a good or a bad sense. They applied it commonly to spirits that were supposed to be inferior to the supreme God; genii; attending spirits; or, as they called them, divinities, or gods. A part were in their view good, and a part evil. Socrates supposed that such a demon or genius attended him, who suggested good thoughts to him, and who was his protector. As these beings were good and well disposed, it was not supposed to be necessary to offer any sacrifices in order to appease them. But a large portion of those genii were supposed to be evil and wicked, and hence, the necessity of attempting to appease their wrath by sacrifices and bloody offerings. It was therefore true, as the apostle says, that the sacrifices of the pagan were made, usually at least, to devils or to evil spirits.
Many of these spirits were supposed to be the souls of departed people, who were entitled to worship after death, having been enrolled among the gods. The word "demons," among the Jews, was employed only to designate evil beings. It is not implied in their writings to good angels or to blessed spirits, but to evil angels, to idols, to false gods. Thus, in the Septuagint the word is used to translate אלילים Elilim, "idols" Psa 95:5; Isa 65:10; and שׁד shē d, Shaid, as in Deu 32:17, in a passage which Paul has here almost literally used, "They sacrificed unto devils, not to God." No where in the Septuagint is it used in a good sense. In the New Testament the word is uniformly used also to denote "evil spirits," and those usually which had taken possession of people in the time of the Saviour; Mat 7:22; Mat 9:33-34; Mat 10:8; Mat 11:18; Mar 1:34, Mar 1:39, et al. See also Campbell on the Gospels, Pre. Dissertation vi. part 1, Section 14-16. The precise force of the original is not, however, conveyed by our translation. It is not true that the pagans sacrificed to "devils," in the common and popular sense of that word, meaning thereby the apostate angel and the spirits under his direction; for the pagans were as ignorant of their existence as they were of the true God; and it is not true that they designed to worship such beings. But it is true:
(1) That they did not worship the supreme and the true God. They were not acquainted with his existence; and they did not profess to adore him.
(2) they worshipped "demons;" beings that they regarded as inferior to the true God; created spirits, or the spirits of people that had been enrolled among the number of the gods.
(3) it was true that many of these beings were supposed to be malign and evil in their nature, and that their worship was designed to deprecate their wrath. So that, although an idol was nothing in itself, the gold or wood of which it was made was inanimate, and incapable of aiding or injuring them; and although there were no real beings such as the pagans supposed - no genii or inferior gods; yet they "designed" to offer sacrifice to such beings, and to deprecate their wrath. To join them in this, therefore, would be to express the belief that there were such beings, and that they ought to be worshipped, and that their wrath should be deprecated.
I would not that ye should have fellowship with devils - I would not that you should have communion with demons. I would not have you express a belief of their existence; or join in worship to them; or partake of the spirit by which they are supposed to be actuated - a spirit that would be promoted by attendance on their worship. I would not have you, therefore, join in a mode of worship where such beings are acknowledged. You are solemnly dedicated to Christ; and the homage due to him should not be divided with homage offered to devils, or to imaginary beings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: sacrifice: Lev 17:7; Deu 32:16, Deu 32:17; Ch2 11:15; Psa 106:37-39; Co2 4:4; Rev 9:20
Geneva 1599
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 (r) fellowship with devils.
(r) Have anything to do with the demons, or enter into that society which is begun in the demon's name.
John Gill
But I say,.... This is my sense and meaning,
that the things which the Gentiles sacrifice, they sacrifice unto devils, and not to God; reference is had to Deut 32:17 for what the Gentiles sacrificed, though they did not sacrifice intentionally to the idols of gold, silver, wood, and stone, but to God in them, as they pretended; yet inasmuch as in such worship and sacrifices they were directed, instigated, influenced, and assisted by devils, who took up their residence in these idols, and gave forth their oracles from them, they sacrificed to them; and which some have done, as in India and China, professedly and openly, and all other idolaters, eventually, virtually, and covertly:
and I would not that ye should have fellowship with devils; as all wicked men have, in the commission of any lust, sin, or immorality; and as all idolaters have in their superstitious practices, and idolatrous worship; and if grace prevent not, will have to all eternity in everlasting fire, prepared for the devil and his angels; wherefore the apostle would have the Corinthians flee from idolatry, and all appearance of it, and abstain from eating things offered to idols, of which they could not eat without having fellowship with devils; this he says, to deter them from such practices, which must be very horrible and shocking, and bespeaks in him great care of them, and affection for them.
Robert Jamieson, A. R. Fausset and David Brown
I would not that ye . . . have fellowship with devils--by partaking of idol feasts (1Cor 8:10).
10:2110:21: եւ ո՛չ կարէք ՚ի սեղանոյ Տեառն վայելել՝ եւ ՚ի սեղանոյ դիւաց[3803]։ [3803] Ոմանք. Եւ ՚ի սեղանոյն դի՛՛։
21 Եւ չէք կարող վայելել ե՛ւ Տիրոջ սեղանից, ե՛ւ դեւերի սեղանից:
21 չէք կրնար վայելել Տէրոջը սեղանէն ու դեւերուն սեղանէն։
եւ ոչ կարէք ի սեղանոյ Տեառն վայելել եւ ի սեղանոյ դիւաց:

10:21: եւ ո՛չ կարէք ՚ի սեղանոյ Տեառն վայելել՝ եւ ՚ի սեղանոյ դիւաց[3803]։
[3803] Ոմանք. Եւ ՚ի սեղանոյն դի՛՛։
21 Եւ չէք կարող վայելել ե՛ւ Տիրոջ սեղանից, ե՛ւ դեւերի սեղանից:
21 չէք կրնար վայելել Տէրոջը սեղանէն ու դեւերուն սեղանէն։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Не можете пить чашу Господню и чашу бесовскую; не можете быть участниками в трапезе Господней и в трапезе бесовской.
10:21  οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων.
10:21. οὐ (Not) δύνασθε ( ye-able ) ποτήριον (to-a-drinkerlet) Κυρίου (of-Authority-belonged) πίνειν (to-drink) καὶ (and) ποτήριον (to-a-drinkerlet) δαιμονίων: (of-daimonlets) οὐ (not) δύνασθε ( ye-able ) τραπέζης ( to-a-four-footedness ) Κυρίου ( of-Authority-belonged ) μετέχειν (to-hold-with) καὶ (and) τραπέζης (to-a-four-footedness) δαιμονίων. (of-damonlets)
10:21. non potestis mensae Domini participes esse et mensae daemoniorumYou cannot drink the chalice of the Lord and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils.
10:21. You cannot drink the cup of the Lord, and the cup of demons. You cannot be partakers of the table of the Lord, and partakers of the table of demons.
10:21. 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.
21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot partake of the table of the Lord, and of the table of devils.
10:21 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:
21: Не можете пить чашу Господню и чашу бесовскую; не можете быть участниками в трапезе Господней и в трапезе бесовской.
10:21  οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων.
10:21. οὐ (Not) δύνασθε ( ye-able ) ποτήριον (to-a-drinkerlet) Κυρίου (of-Authority-belonged) πίνειν (to-drink) καὶ (and) ποτήριον (to-a-drinkerlet) δαιμονίων: (of-daimonlets) οὐ (not) δύνασθε ( ye-able ) τραπέζης ( to-a-four-footedness ) Κυρίου ( of-Authority-belonged ) μετέχειν (to-hold-with) καὶ (and) τραπέζης (to-a-four-footedness) δαιμονίων. (of-damonlets)
10:21. non potestis mensae Domini participes esse et mensae daemoniorum
You cannot drink the chalice of the Lord and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils.
10:21. You cannot drink the cup of the Lord, and the cup of demons. You cannot be partakers of the table of the Lord, and partakers of the table of demons.
10:21. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Не можете. Ап. говорит здесь с принципиальной точки зрения: "является нравственно невозможным, чтобы они участвовали в одно время в двух столь противоположных культах - это значило бы, что вы противоречите сами себе!" - Чашу бесовскую. За языческой трапезой в праздники совершались возлияния из чаш в честь разных богов. Первая чаша с вином была посвящаема Юпитеру, вторая - Юпитеру и нимфам и третья - Юпитеру Спасителю (Salvator). Кто испивал из этих трех чаш, которыми обносили всех гостей, тот, очевидно совершал служение идолам и вместе с ними ставил себя под влияние бесов. - Раздражать - точнее: "возбуждать ревность" (parazhloϋn). Господь мыслится здесь как супруг, который пылает ревностью по поводу неверности своей супруги. - Под Господом здесь, как и в других местах этого послания Ап. Павла (ср. 4, 9: и 21) лучше разуметь Христа.
Adam Clarke: Commentary on the Bible - 1831
10:21: Ye cannot drink the cup of the Lord - It is in vain that you who frequent these idol festivals profess the religion of Christ, and commemorate his death and passion in the holy eucharist; for you can not have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honor of their gods, is sufficiently clear from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The following from Virgil, Aen. viii, verse 179-273, is proof in point: -
Tum lecti juvenes certatim araeque sacerdos
Viscera tosta ferunt taurorum, onerantque canistris
Dona laboratae Cereris, Bacchumque ministrant.
Vescitur Aeneas simul et Trojana juventus
Perpetui tergo bovis et lustralibus extis. -
Quare agite, O juvenes, tantarum in munere laudum,
Cingite fronde comas, et pocula porgite dextris,
Communemque vocate Deum, et date vina volentes.
The loaves were served in canisters; the wine
In bowls; the priests renewed the rites divine:
Broiled entrails are their food, and beef's continued chine
Ye warlike youths, your heads with garlands crown,
Fill high the goblets with a sparkling flood,
And with deep draughts invoke our common god.
Albert Barnes: Notes on the Bible - 1834
10:21: Ye cannot drink the cup of the Lord ... - This does not mean that they had no physical ability to do this, or that it was a natural impossibility; for they certainly had power to do it. But it must mean that they could not "consistently" do it. It was not fit, proper, decent. They were solemnly bound to serve and obey Christ, they had devoted themselves to him, and they could not, consistently with these obligations, join in the worship of demons. This is a striking instance in which the word "cannot" is used to denote not natural but moral inability.
And the cup of devils - Demons; Co1 10:20. In the feasts in honor of the gods, wine was poured out as a libation, or drank by the worshippers; see Virgil, Aeneas viii. 273. The custom of drinking "toasts" at feasts and celebrations arose from this practice of pouring out wine, or drinking in honor of the pagan gods; and is a practice that still partakes of the nature of paganism. It was one of the abominations of paganism to suppose that their gods would be pleased with the intoxicating drink. Such a pouring out of a libation was usually accompanied with a prayer to the idol god, that he would accept the offering; that he would be propitious; and that he would grant the desire of the worshipper. From that custom the habit of expressing a sentiment, or proposing a toast, uttered in drinking wine, has been derived. The toast or sentiment which now usually accompanies the drinking of a glass in this manner, if it means anything, is now also a "prayer." But to whom? To the god of wine? To a pagan deity? Can it be supposed that it is a prayer offered to the true God; the God of purity? Has Yahweh directed that prayer should be offered to Him in such a manner? Can it be acceptable to Him? Either the sentiment is unmeaning, or it is a prayer offered to a pagan god, or it is mockery of Yahweh; and in either case it is improper and wicked. And it may as truly be said now of Christians as in the time of Paul. "Ye cannot consistently drink the cup of the Lord at the communion table, and the cup where a prayer is offered to a false god, or to the dead, or to the air; or when, if it means anything, it is a mockery of Jehovah." Now can a Christian with any more consistency or propriety join in such celebrations, and in such unmeaning or profane libations, than he could go into the temple of an idol, and partake of the idolatrous celebrations there?
And of the table of devils - Demons. It is not needful to the force of this that we should suppose that the word means necessarily evil spirits. They were not God; and to worship them was idolatry. The apostle means that Christians could not consistently join in the worship that was offered to them, or in the feasts celebrated in honor of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: cannot drink: Co1 10:16, Co1 8:10; Deu 32:37, Deu 32:38; Kg1 18:21; Mat 6:24; Co2 6:15-17
Geneva 1599
Ye cannot drink the cup of the Lord, and the (s) cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
(s) The heathen and profane people were accustomed to finish up and make an end of their feasts which they kept to the honour of their gods, in offering meat offerings and drink offerings to them, with banquets and feastings.
John Gill
Ye cannot drink the cup of the Lord, and the cup of devils,.... Not only they ought not, but they could not rightly, truly, and really drink the cup of wine in the Lord's supper, in the true faith of Christ's bloodshed, and his sacrifice offered up for them, in remembrance of his love, and to the honour of his name; and also the cup of wine of libations, poured out and drank to the honour of the Heathen deities; these things are utterly inconsistent; no man can serve two masters, God and mammon, or God and Baal; nor is there any concord between Christ and Belial, or agreement between the temple of God and idols:
ye cannot be partakers of the Lord's table, and of the table of devils; no man can spiritually, however he may externally partake of the entertainment provided, on the table of the Lord, at his supper instituted and kept in commemoration of him; and also with gust and pleasure, and without any concern for the peace of weak minds, and the honour of God, eat things set upon a table in an idol's temple, and before the idol, and as sacrificed unto it.
John Wesley
Ye cannot drink the cup of the Lord, and the cup of devils - You cannot have communion with both.
Robert Jamieson, A. R. Fausset and David Brown
Ye cannot drink the cup of the Lord--really and spiritually; though ye may outwardly (3Kings 18:21).
cup of devils--in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol.
the Lord's table--The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (compare Mal 1:7, "altar . . . table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices (Is 65:11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jews' sacrifice was but a shadow of the substance which was to come. Our one sacrifice of Christ is the only substantial reality; therefore, while the partaker of the Jew's sacrificial feast partook rather "of the altar" (1Cor 10:18) than of GOD manifested fully, and the heathen idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity.
10:2210:22: Եթէ նախա՛նձ ինչ արկանիցեմք Տեառն. մի թէ զօրագոյնք իցեմք քան զնա[3804]։ [3804] Ոմանք. Իցեմք մեք քան զնա։
22 Կամ թէ՝ ուզում ենք Տիրոջ նախա՞նձը գրգռել. մի՞թէ աւելի զօրեղ ենք, քան նա:
22 Նախանձի՞ գրգռենք Տէրը. միթէ մենք անկէ զօրաւո՞ր ենք։
Եթէ նախա՞նձ ինչ արկանիցեմք Տեառն, միթէ զօրագո՞յնք իցեմք քան զնա:

10:22: Եթէ նախա՛նձ ինչ արկանիցեմք Տեառն. մի թէ զօրագոյնք իցեմք քան զնա[3804]։
[3804] Ոմանք. Իցեմք մեք քան զնա։
22 Կամ թէ՝ ուզում ենք Տիրոջ նախա՞նձը գրգռել. մի՞թէ աւելի զօրեղ ենք, քան նա:
22 Նախանձի՞ գրգռենք Տէրը. միթէ մենք անկէ զօրաւո՞ր ենք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Неужели мы [решимся] раздражать Господа? Разве мы сильнее Его?
10:22  ἢ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;
10:22. ἢ (Or) παραζηλοῦμεν ( we-en-crave-beside ) τὸν ( to-the-one ) κύριον ; ( to-Authority-belonged ?"μὴ (Lest) ἰσχυρότεροι ( more-force-held ) αὐτοῦ (of-it) ἐσμέν; (we-be?"
10:22. an aemulamur Dominum numquid fortiores illo sumus omnia licent sed non omnia expediuntDo we provoke the Lord to jealousy? Are we stronger than he? All things are lawful for me: but all things are not expedient.
10:22. Or should we provoke the Lord to jealousy? Are we stronger than he is? All is lawful to me, but not all is expedient.
10:22. Do we provoke the Lord to jealousy? are we stronger than he?
22. Or do we provoke the Lord to jealousy? are we stronger than he?
10:22 Do we provoke the Lord to jealousy? are we stronger than he:
22: Неужели мы [решимся] раздражать Господа? Разве мы сильнее Его?
10:22  ἢ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;
10:22. ἢ (Or) παραζηλοῦμεν ( we-en-crave-beside ) τὸν ( to-the-one ) κύριον ; ( to-Authority-belonged ?"μὴ (Lest) ἰσχυρότεροι ( more-force-held ) αὐτοῦ (of-it) ἐσμέν; (we-be?"
10:22. an aemulamur Dominum numquid fortiores illo sumus omnia licent sed non omnia expediunt
Do we provoke the Lord to jealousy? Are we stronger than he? All things are lawful for me: but all things are not expedient.
10:22. Or should we provoke the Lord to jealousy? Are we stronger than he is? All is lawful to me, but not all is expedient.
10:22. Do we provoke the Lord to jealousy? are we stronger than he?
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:22: Do we provoke the Lord to jealousy? - All idolatry is represented as a sort of spiritual adultery; it is giving that heart to Satan that should be devoted to God; and he is represented as being jealous, because of the infidelity of those who have covenanted to give their hearts to him.
Are we stronger than he? - As he has threatened to punish such transgressors, and will infallibly do it, can we resist his omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance.
Albert Barnes: Notes on the Bible - 1834
10:22: Do we provoke the Lord to jealousy? - That is, shall we, by joining in the worship of idols, "provoke" or "irritate" God, or excite him to anger? This is evidently the meaning of the word παραζηλοῦμεν parazē loumen, rendered "provoke to jealousy." The word קנא qaana', usually rendered by this word by the Septuagint, has this sense in Deu 32:21; Kg1 14:22; Ezr 8:3; Psa 78:58. There is a reference here, doubtless, to the truth recorded in Exo 20:5. that God "is a jealous God," and that he regards the worship of idols as a direct affront to himself. The sentiment of Paul is, that to join in the worship of idols, or in the observance of their feasts, would be to participate in that which had ever been regarded by God with special abhorrence, and which more than anything else tended to provoke his wrath. We may observe, that any course of life that tends to alienate the affections from God, and to fix them on other beings or objects, is a sin of the same kind as that referred to here. Any inordinate love of friends, of property, of honor, has substantially the same idolatrous nature, and will tend to provoke him to anger. And it may be asked of Christians now, whether they will by such inordinate attachments provoke the Lord to wrath? whether they will thus excite his displeasure, and expose themselves to his indignation? Very often Christians do thus provoke him. They become unduly attached to a friend, or to wealth, and God in anger takes away that friend by death, or that property by the flames, or they conform to the world, and mingle in its scenes of fashion and gaiety, and forget God; and in displeasure he visits them with judgments, humbles them, and recalls them to Himself.
Are we stronger than he? - This is given as a reason why we should not provoke his displeasure. We cannot contend successfully with Him; and it is therefore madness and folly to contend with God, or to expose ourselves to the effects of His indignation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: we provoke: Exo 20:5, Exo 34:14; Deu 4:24, Deu 6:15, Deu 32:16, Deu 32:21; Jos 24:19; Psa 78:58; Zep 1:18
are: Job 9:4, Job 40:9-14; Eze 22:14; Heb 10:31
John Gill
Do we provoke the Lord to jealousy?.... As they do who are guilty of idolatry in any shape: nothing is more highly resented by God, or stirs him up more to wrath and fury, and to inflict punishment; he cannot bear, nor will he admit of a rival in religious worship; he is a God jealous of his own honour; nor will he give, or suffer to be given by others, his praise and glory to graven images:
are we stronger than he? to give into idolatrous practices, is to proclaim and enter into a war against God; and what madness must this be? who can be so sottish and stupid as to think of succeeding? when God is omnipotent, and man a poor feeble impotent creature, a worm, and but dust and ashes: thus the apostle dissuades from idolatry, and every species and branch of it; partly from its ill effect, in bringing men into fellowship with devils; and partly from the impossibility of practising it, in consistence with a true and real participation of the cup and table of the Lord; and from the absurdity and stupidity of it, and its dangerous consequence, in exposing men to the vengeance of an almighty incensed Being.
John Wesley
Do we provoke the Lord to jealousy - By thus caressing his rivals? Are we stronger than he - Are we able to resist, or to bear his wrath?
Robert Jamieson, A. R. Fausset and David Brown
Do we provoke the Lord to jealousy?--by dividing our fellowship between Him and idols (Ezek 20:39). Is it our wish to provoke Him to assert His power? Deut 32:21 is before the apostle's mind [ALFORD], (Ex 20:5).
are we stronger?--that we can risk a contest with Him.
10:2310:23: Ամենայն ինչ ինձ մարթ է, այլ ո՛չ ամենայն ինչ օգուտ է. ամենայն ինչ ինձ մարթ է, այլ ո՛չ ամենայն ինչ շինէ[3805]։ [3805] Ոմանք. Յօգուտ է։ Օրինակ մի. Ամենայն ինչ օգտէ։
23 Ամէն ինչ ինձ թոյլատրելի է, բայց ամէն բան չէ, որ օգտակար է. ամէն ինչ ինձ թոյլատրելի է, բայց ամէն ինչ չէ, որ հաւատը հաստատում է:
23 Ամէն բան ինծի օրինաւոր է, բայց ո՛չ թէ ամէն բան՝ օգտակար։ Ամէն բան ինծի օրինաւոր է, բայց ո՛չ թէ ամէն բան շինութիւն կ’ընէ։
Ամենայն ինչ ինձ մարթ է, այլ ոչ ամենայն ինչ օգուտ է. ամենայն ինչ ինձ մարթ է, այլ ոչ ամենայն ինչ շինէ:

10:23: Ամենայն ինչ ինձ մարթ է, այլ ո՛չ ամենայն ինչ օգուտ է. ամենայն ինչ ինձ մարթ է, այլ ո՛չ ամենայն ինչ շինէ[3805]։
[3805] Ոմանք. Յօգուտ է։ Օրինակ մի. Ամենայն ինչ օգտէ։
23 Ամէն ինչ ինձ թոյլատրելի է, բայց ամէն բան չէ, որ օգտակար է. ամէն ինչ ինձ թոյլատրելի է, բայց ամէն ինչ չէ, որ հաւատը հաստատում է:
23 Ամէն բան ինծի օրինաւոր է, բայց ո՛չ թէ ամէն բան՝ օգտակար։ Ամէն բան ինծի օրինաւոր է, բայց ո՛չ թէ ամէն բան շինութիւն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: Все мне позволительно, но не все полезно; все мне позволительно, но не все назидает.
10:23  πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα οἰκοδομεῖ.
10:23. Πάντα ( All ) ἔξεστιν: (it-be-out) ἀλλ' (other) οὐ (not) πάντα ( all ) συμφέρει. (it-beareth-together) πάντα ( All ) ἔξεστιν: (it-be-out) ἀλλ' (other) οὐ (not) πάντα ( all ) οἰκοδομεῖ. (it-house-buildeth-unto)
10:23. omnia licent sed non omnia aedificantAll things are lawful for me: but all things do not edify.
10:23. All is lawful to me, but not all is edifying.
10:23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
23. All things are lawful; but all things are not expedient. All things are lawful; but all things edify not.
10:23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not:
23: Все мне позволительно, но не все полезно; все мне позволительно, но не все назидает.
10:23  πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα οἰκοδομεῖ.
10:23. Πάντα ( All ) ἔξεστιν: (it-be-out) ἀλλ' (other) οὐ (not) πάντα ( all ) συμφέρει. (it-beareth-together) πάντα ( All ) ἔξεστιν: (it-be-out) ἀλλ' (other) οὐ (not) πάντα ( all ) οἰκοδομεῖ. (it-house-buildeth-unto)
10:23. omnia licent sed non omnia aedificant
All things are lawful for me: but all things do not edify.
10:23. All is lawful to me, but not all is edifying.
10:23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-33: Теперь Ап. обращается к сильным в вере (ср. ст. 23, 24, 32, 33), учит их вкушать без стеснения всякое продающееся на торгу мясо и без смущения же обедать у язычников. Но - прибавляет он - вы должны воздержаться от вкушения мяса на этом обеде, если кто-нибудь из немощных в вере скажет вам, что это мясо - идоложертвенное. Словом, все нужно делать во славу Божию и никого не соблазнять своим поведением. 23: Ап. повторяет правило, высказанное им в VI:12-м ст., но прилагает его к другому случаю. - Полезно. Это выражение указывает на духовную пользу вообще, включая и собственную пользу человека. - Назидает, - т. е. специально полезно для душевного спасения нашего ближнего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christian Liberty.A. D. 57.
23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord's, and the fulness thereof. 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 question for conscience sake. 28 But if any man say unto 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 fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 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.

In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates.--But,

I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.

II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (v. 26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, 1 Tim. iv. 4, 5. To the pure all things are pure, Tit. i. 15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.

III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (v. 27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.

IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.

V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom. xiv. 16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.

VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (v. 31, 32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.

VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, v. 33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
Adam Clarke: Commentary on the Bible - 1831
10:23: All things are lawful for me - I may lawfully eat all kinds of food, but all are not expedient; ου παντα συμφερει· It would not be becoming in me to eat of all, because I should by this offend and grieve many weak minds. See the notes on Co1 6:12, etc.
Albert Barnes: Notes on the Bible - 1834
10:23: All things are lawful for me - See the note at Co1 6:12. This is a repetition of what he had said before; and it is here applied to the subject of eating the meat that had been offered to idols. The sense is," Though it may be admitted that it was strictly "lawful" to partake of that meat, yet there were strong reasons why it was inexpedient; and those reasons ought to have the binding force of law."
All things edify not - All things do not tend to build up the church, and to advance the interests of religion; and when they do not have this effect, they are not expedient, and are improper. Paul acted for the welfare of the church. His object was to save souls. Anything that would promote that object was proper; anything which would hinder it, though in itself it might not be strictly unlawful, was in his view improper. This is a simple rule, and might be easily applied by all. If a man has his heart on the conversion of people and the salvation of the world, it will go far to regulate his conduct in reference to many things concerning which there may be no exact and positive law. It will do much to regulate his dress; his style of living; his expenses; his entertainments; his mode of contact with the world. He may not be able to fix his finger on any positive law, and to say that this or that article of dress is improper; that this or that piece of furniture is absolutely forbidden; or that this or that manner of life is contrary to any explicit law of Yahweh; but he may see that it will interfere with his great and main purpose, "to do good on the widest scale possible;" and therefore to him it will be inexpedient and improper. Such a grand leading purpose is a much better guide to direct a man's life than would be exact positive statutes to regulate everything, even if such minute statutes were possible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: things are lawful: Co1 6:12, Co1 8:9; Rom 14:15, Rom 14:20
edify: Co1 8:1, Co1 14:3-5, Co1 14:12, Co1 14:17, Co1 14:26; Rom 14:19, Rom 15:1, Rom 15:2; Co2 12:19; Eph 4:29; Th1 5:11; Ti1 1:4
Geneva 1599
(6) (t) All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
(6) Coming to another type of things offered to idols, he repeats that general rule, that in the use of indifferent things we ought to have consideration not of ourselves only, but of our neighbours. And therefore there are many things which of themselves are lawful, which may be evil when done by us, because of offence to our neighbour.
(t) See before in (1Cor 6:13).
John Gill
All things are lawful for me,.... All sorts of food are lawful to be eaten, every creature of God is good, there is nothing common or unclean in itself, polluted or polluting; and so things offered to idols may be lawfully eaten, but not as such, or in an idol's temple, or before a weak brother; to do which is contrary to the honour of God, and the edification of the saints: and therefore
all things are not expedient; to be done always, and in all places, and before all persons. The apostle suggests, that though they might be lawful to him, and he might make use of his liberty in eating them; yet they might not be expedient, or of service, but on the contrary hurtful to others; and which therefore ought to be judged a sufficient reason for the omission of them:
all things are lawful for me, but all things edify not; though things of an indifferent nature may be lawfully used, yet they do not always tend to the edification of others, which should be consulted; and when this is the case, they ought to be disused. This is observed in answer to an objection taken from the doctrine of Christian liberty, allowing the free use of all the creatures, and disengaging men from an observance of the distinction of meats and drinks which the apostle grants; and yet argues from his own example, and the edification of the saints, that this is not always to be closely pursued; but believers should forego what they have a right to use, when the peace and welfare of their fellow Christians require it.
John Wesley
Supposing this were lawful in itself, yet it is not expedient, it is not edifying to my neighbour.
Robert Jamieson, A. R. Fausset and David Brown
All things are lawful for me, &c.--Recurring to the Corinthian plea (1Cor 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me."
edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Acts 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (1Cor 6:12). Their use or non-use is to be regulated by regard to edification.
10:2410:24: Մի՛ ոք զանձին եւ եթ խնդրեսցէ՝ այլ եւ զընկերի՛ն[3806]։ [3806] Ոմանք. Մի՛ ոք զանձն եւ եթ խնդրիցէ։ Յօրինակին պակասէր. Այլ եւ զընկերին։
24 Ոչ ոք միայն իր օգուտը թող չփնտռի, այլ՝ նաեւ ընկերոջինը:
24 Չըլլայ որ մէկը միայն իր անձին օգուտը փնտռէ, հապա իր ընկերինն ալ։
Մի՛ ոք զանձին եւեթ խնդրիցէ, այլ` եւ զընկերին:

10:24: Մի՛ ոք զանձին եւ եթ խնդրեսցէ՝ այլ եւ զընկերի՛ն[3806]։
[3806] Ոմանք. Մի՛ ոք զանձն եւ եթ խնդրիցէ։ Յօրինակին պակասէր. Այլ եւ զընկերին։
24 Ոչ ոք միայն իր օգուտը թող չփնտռի, այլ՝ նաեւ ընկերոջինը:
24 Չըլլայ որ մէկը միայն իր անձին օգուտը փնտռէ, հապա իր ընկերինն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Никто не ищи своего, но каждый [пользы] другого.
10:24  μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου.
10:24. μηδεὶς (Lest-moreover-one) τὸ (to-the-one) ἑαυτοῦ (of-self) ζητείτω (it-should-seek-unto,"ἀλλὰ (other) τὸ (to-the-one) τοῦ (of-the-one) ἑτέρου. (of-different)
10:24. nemo quod suum est quaerat sed quod alteriusLet no man seek his own, but that which is another's.
10:24. Let no one seek for himself, but for others.
10:24. Let no man seek his own, but every man another’s [wealth].
24. Let no man seek his own, but his neighbour’s .
10:24 Let no man seek his own, but every man another' s:
24: Никто не ищи своего, но каждый [пользы] другого.
10:24  μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου.
10:24. μηδεὶς (Lest-moreover-one) τὸ (to-the-one) ἑαυτοῦ (of-self) ζητείτω (it-should-seek-unto,"ἀλλὰ (other) τὸ (to-the-one) τοῦ (of-the-one) ἑτέρου. (of-different)
10:24. nemo quod suum est quaerat sed quod alterius
Let no man seek his own, but that which is another's.
10:24. Let no one seek for himself, but for others.
10:24. Let no man seek his own, but every man another’s [wealth].
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Этот стих прибавлен Апостолом для выяснения того, что он разумел под выражением: назидает. Кто заботится о благе ближнего, тот перестает заботиться об угождении самому себе, своей чувственной природе.
Adam Clarke: Commentary on the Bible - 1831
10:24: Let no man seek his own, etc. - Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded.
Albert Barnes: Notes on the Bible - 1834
10:24: Let no man seek his own - This should be properly interpreted of the matter under discussion, though the direction assumes the form of a general principle. Originally it meant, "Let no man, in regard to the question about partaking of the meat offered in sacrifice to idols, consult his own pleasure, happiness, or convenience; but let him, as the leading rule on the subject, ask what will be for the welfare of others. Let him not gratify his own taste and inclinations, regardless of their feelings, comfort, and salvation; but let him in these things have a primary reference to their welfare." He may dispense with these things without danger or injury; He cannot indulge in them without endangering the happiness or purity of others. His duty therefore requires him to abstain. The injunction, however, has a general form, and is applicable to all Christians, and to all cases "of a similar kind." It does not mean that a man is not in any instance to regard his own welfare, happiness, or salvation; it does not mean that a man owes no duty to himself or family; or that he should neglect all these to advance the welfare of others; but the precept means, that "in cases like that under consideration," when there is no positive law, and when a man's example would have a great influence, he should be guided in his conduct, not by a reference to his own ease, comfort or gratification, but by a reference to the purity and salvation of others. And the observance of this simple rule would make a prodigious change in the church and the world.
But every man another's wealth - The word "wealth" is not in the Greek. Literally, "that which is of another;" the word τὸ to referring to anything and everything that pertains to his comfort, usefulness, happiness, or salvation - The sentiment of the whole is, "when a man is bound and directed by no positive law, his grand rule should be the comfort and salvation of others." This is a simple rule; it might be easily applied; and this would be a sort of balance-wheel in the various actions and plans of the world. If every man would adopt this rule, he could not be in much danger of going wrong; he would be certain that he would not live in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: seek: Co1 10:33, Co1 9:19-23, Co1 13:5; Phi 2:4, Phi 2:5, Phi 2:21
John Gill
Let no man seek his own,.... His carnal pleasure and private advantage in eating things sacrificed to "idols", to the hurt and disadvantage of his brethren; otherwise it is lawful for a man to seek his own good, temporal, spiritual, and eternal, to seek for the necessaries of life, his spiritual peace and comfort, and his everlasting welfare and happiness; but then he should not only seek his own,
but every man another's wealth, or "that which is another's"; for the word "wealth" is not in the original text. The apostle's meaning is, that a man, in the use of things indifferent, should not seek the gratifying of his sensual appetite or other passions, what may be pleasing or profitable to himself; but should consult the profit and edification of others.
John Wesley
His own only, but another's welfare also.
Robert Jamieson, A. R. Fausset and David Brown
(1Cor 10:33; 1Cor 13:5; Rom 15:1-2).
10:2510:25: Ամենայն ինչ որ ՚ի սպանդանոցի վաճառի, կերա՛յք՝ եւ մի՛ խնդրէք վասն խղճի մտաց[3807]. [3807] Այլք. Կերայք՝ եւ մի՛ խտրէք վասն խղ՛՛։
25 Կերէ՛ք ամէն ինչ, որ վաճառւում է սպանդանոցում, եւ խղճմտանքի պատճառով խտրութիւն մի՛ դրէք.
25 Ամէն ինչ որ սպանդանոցին մէջ կը ծախուի՝ կերէք ու քննութիւն մի՛ ընէք խղճմտանքի համար.
Ամենայն ինչ որ ի սպանդանոցի վաճառի` կերայք, եւ մի՛ խտրէք վասն խղճի մտաց:

10:25: Ամենայն ինչ որ ՚ի սպանդանոցի վաճառի, կերա՛յք՝ եւ մի՛ խնդրէք վասն խղճի մտաց[3807].
[3807] Այլք. Կերայք՝ եւ մի՛ խտրէք վասն խղ՛՛։
25 Կերէ՛ք ամէն ինչ, որ վաճառւում է սպանդանոցում, եւ խղճմտանքի պատճառով խտրութիւն մի՛ դրէք.
25 Ամէն ինչ որ սպանդանոցին մէջ կը ծախուի՝ կերէք ու քննութիւն մի՛ ընէք խղճմտանքի համար.
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Все, что продается на торгу, ешьте без всякого исследования, для [спокойствия] совести;
10:25  πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν,
10:25. Πᾶν (To-all) τὸ (to-the-one) ἐν (in) μακέλλῳ (unto-a-market) πωλούμενον (to-being-trafficked-unto) ἐσθίετε (ye-should-eat-belong) μηδὲν (to-lest-moreover-one) ἀνακρίνοντες ( separating-up ) διὰ (through) τὴν (to-the-one) συνείδησιν, (to-a-seeing-together,"
10:25. omne quod in macello venit manducate nihil interrogantes propter conscientiamWhatsoever is sold in the shambles, eat: asking no question for conscience' sake.
10:25. Whatever is sold in the market, you may eat, without asking questions for the sake of conscience.
10:25. Whatsoever is sold in the shambles, [that] eat, asking no question for conscience sake:
25. Whatsoever is sold in the shambles, eat, asking no question for conscience sake;
10:25 Whatsoever is sold in the shambles, [that] eat, asking no question for conscience sake:
25: Все, что продается на торгу, ешьте без всякого исследования, для [спокойствия] совести;
10:25  πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν,
10:25. Πᾶν (To-all) τὸ (to-the-one) ἐν (in) μακέλλῳ (unto-a-market) πωλούμενον (to-being-trafficked-unto) ἐσθίετε (ye-should-eat-belong) μηδὲν (to-lest-moreover-one) ἀνακρίνοντες ( separating-up ) διὰ (through) τὴν (to-the-one) συνείδησιν, (to-a-seeing-together,"
10:25. omne quod in macello venit manducate nihil interrogantes propter conscientiam
Whatsoever is sold in the shambles, eat: asking no question for conscience' sake.
10:25. Whatever is sold in the market, you may eat, without asking questions for the sake of conscience.
10:25. Whatsoever is sold in the shambles, [that] eat, asking no question for conscience sake:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Для спокойствия совести - правильнее: по совести (dia thn suneidhsin). Эти слова относятся к выражению: "без всякого расследования", представляя их разъяснение. Ап. хочет сказать: "ешьте, не расспрашивая о мясе, раз вам в этом не препятствует ваша совесть!" - Господня земля... Все, что наполняет землю, след. и мясо, принадлежит Господу. Говорят (Heinrici), что эти слова Псалма XXIII (ст. 1) входили у евреев в состав застольной молитвы.
Adam Clarke: Commentary on the Bible - 1831
10:25: Whatsoever is sold in the shambles, that eat - The case to which the apostle refers is simply this; it was customary to bring the flesh of the animal to market, the blood of which had been poured out in sacrifice to an idol; or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol: a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids, because this was one part of the religious worship which was paid to the idol; it was sitting down as guests at his table, in token that they were in fellowship with him. This was utterly incompatible with receiving the sacrament of the Lord's Supper, which was the communion of the body and blood of Christ. But as to the third share, the apostle leaves them at liberty either to eat of it or forbear; except that, by eating, their weak brethren should be offended; in that case, though the thing was lawful, it was their duty to abstain. See the notes on Co1 8:1, etc. Hindoos eagerly embrace whatever has been offered to an idol: hence it is common to see the flowers that have been thus offered placed in the hair of a Hindoo. Water that has been thus made sacred is preserved in Hindoo houses, and with it they rub their bodies, and occasionally sip a drop, regarding it as the water of life. - See Ward.
Asking no questions for consciences sake - Dr. Lightfoot observes, that "the Jews were vexed with innumerable scruples in their feasts, as to the eating of the thing, as well as to the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to inquire whether they were tithed according to custom; whether they were consecrated by the Truma, or whether they were profane; whether they were clean, or touched with some pollution, etc. And concerning flesh set on the table, they were to inquire whether it was of that which had been offered to idols; whether it were the flesh of an animal that had been torn by wild beasts; or of that which had been strangled, or not killed according to the canons; etc., etc. All which doubts the liberty of the Gospel abolished as to one's own conscience, with this proviso, that no scandal or offense be cast before another man's weak or scrupulous conscience."
From this it is evident that the apostle had the case of the Jewish converts in view, and not the Gentiles. The latter were not troubled with such extraordinary scrupulousness.
Albert Barnes: Notes on the Bible - 1834
10:25: Whatsoever is sold in the shambles - In the market. The meat of animals offered in sacrifice would be exposed there to sale as well as other meat. The apostle says that it might be purchased, since the mere fact that it had been offered in sacrifice could not change its quality, or render it unfit for use. They were to abstain from attending on the feasts of the idols in the temple, from partaking of meat that had been offered them, and from celebrations observed expressly in honor of idols; but lest they should become too scrupulous, the apostle tells them that if the meat was offered indiscriminately in the market with other meat, they were not to hesitate to purchase it, or eat it.
Asking no question for conscience' sake - Not hesitating or doubting, as if it might possibly have been offered in sacrifice. Not being scrupulous, as if it were possible that the conscience should be defiled. This is a good rule still, and may be applied to a great many things. But:
(1) That which is purchased should be in itself lawful and right. It would not be proper for a man to use ardent spirits or any other intoxicating drinks because they were offered for sale, any more than it would be to commit suicide because people offered pistols, and bowie-knives, and halters to sell.
(2) there are many things now concerning which similar questions may be asked; as, e. g. is it right to use the productions of slave-labor, the sugar, cotton, etc., that are the price of blood? Is it right to use that which is known to be made on Sunday; or that which it is known a man has made by a life of dishonesty and crime? The consciences of many persons are tender on all such questions; and the questions are not of easy solution. Some rules may perhaps be suggested arising from the case before us:
(a) If the article is exposed indiscriminately with others in the market, if it be in itself lawfill, if there is no ready mark of distinction, then the apostle would direct as not to hesitate.
(b) If the use and purchase of the article would go directly and knowingly to countenance the existence of slavery, to encourage a breach of Sunday, or to the continuance of a course of dishonest living, then it would seem equally clear that it is not right to purchase or to use it. If a man abhors slavery, and violations of Sunday, and dishonesty, then how can he knowingly partake of that which goes to patronize and extend these abominations?
(c) If the article is expressly pointed out to him as an article that has been made in this manner, and his partaking of it will be construed into a participation of the crime, then he ought to abstain; see Co1 10:28. No man is at liberty to patronize slavery, Sunday violations, dishonesty, or licentiousness, in any form. Every man can live without doing it; and where it can be done it should be done. And perhaps there will be no other way of breaking up many of the crimes and cruelties of the earth than for good people to act conscientiously, and to refuse to partake of the avails of sin, and of gain that results from oppression and fraud.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: sold: Rom 14:14; Ti1 4:4; Tit 1:15
for: Co1 10:27-29, Co1 8:7; Rom 13:5
Geneva 1599
(7) Whatsoever is sold in the (u) shambles, [that] eat, asking no question for conscience sake:
(7) An applying of the rule to the present matter: whatever is sold in the market, you may indifferently buy it as if it were from the Lord's hand, and eat it either at home with the faithful, or being called home to the unfaithful, that is, in a private banquet. But yet with this exception, unless any man is present who is weak, whose conscience may be offended by setting meats offered to idols before them: for then you ought to have a consideration of their weakness.
(u) The flesh that was sacrificed used to be sold in the markets, and the price returned to the priests.
John Gill
Whatsoever is sold in the shambles,.... the word rendered "shambles", here used, is a Latin word, and is made use of by Latin writers in the same sense as here, for a place where food was sold (i). The original of the name is said (k) to be this; one Macellus, a very wicked and profane man, being for his robberies and filthy life condemned to die, a place was built in his house by Aemylius and Fulvius, censors, for selling of provisions, and which from his name was called "Macellum". The Syriac version retains the word here, and so do the Talmudists, and Rabbins (l) frequently; who say (m),
"Nylwqm, the "shambles", and the butchers of Israel, though flesh of them is found in the hand of a stranger, it is free:''
into these places the priests sent to be sold what was offered to their idols, which they could not dispense with themselves, or thought not lawful to make use of; for the Egyptians, as Herodotus says (n), used to cut off the heads of their beasts that were sacrificed, and carry them into the market and sell them to the Greeks, and if there were no buyers they cast them into the river. Now the apostle allows, that such meat that was sold in the shambles might be bought and eat of, but not in an idol's temple; there was a difference between an idol's temple, and eating things sacrificed to idols there, and buying them in shambles or meat market, and eating them at home:
that eat; buy, carry home, dress and eat, in your own houses:
asking no question; whether it was sacrificed to idols, or not:
for conscience sake; either a man's own, which may be hurt, wounded, and defiled, by eating contrary to it, should he know that what he eats had been offered to an idol; whereas if he asks no questions, and knows nothing of the matter, his conscience will not be afflicted: or else another man's that may stand by whilst the meat is bought, and sold; and who hearing questions asked and answered, and yet observes the meat, though sacrificed to idols, dressed and ate by the buyer, his conscience being weak, may be offended and grieved.
(i) Vid. Suet. Vita Jul. Caesar, c. 43. & Tiber. Nero, c. 34. (k) Alex. ab Alex Genial Diet. l. 3. c. 23. (l) T. Hieros. Chagiga, fol. 76. 2. T. Bab. Menachot, fol. 29. 2. Bereshit Rabba, fol. 75. 3. (m) T. Bab. Cholin, fol. 95. 1. (n) L. 2. c. 39.
John Wesley
The apostle now applies this principle to the point in question. Asking no questions - Whether it has been sacrificed or not.
Robert Jamieson, A. R. Fausset and David Brown
shambles--butchers' stalls; the flesh market.
asking no question--whether it has been offered to an idol or not.
for conscience' sake--If on asking you should hear it had been offered to idols, a scruple would arise in your conscience which was needless, and never would have arisen had you asked no questions.
10:2610:26: զի Տեառն է երկիր լրիւ իւրով։ վջ
26 որովհետեւ՝ «Տիրոջն է երկիրն իր ամբողջութեամբ»:
26 Վասն զի երկիրը իր լիութիւնովը Տէրոջն է։
զի Տեառն է երկիր լրիւ իւրով:

10:26: զի Տեառն է երկիր լրիւ իւրով։ վջ
26 որովհետեւ՝ «Տիրոջն է երկիրն իր ամբողջութեամբ»:
26 Վասն զի երկիրը իր լիութիւնովը Տէրոջն է։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: ибо Господня земля, и что наполняет ее.
10:26  τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
10:26. τοῦ ( of-the-one ) κυρίου ( of-Authority-belonged ) γὰρ (therefore) ἡ ( the-one ) γῆ ( a-soil ) καὶ ( and ) τὸ ( the-one ) πλήρωμα ( an-en-filling-to ) αὐτῆς . ( of-it )
10:26. Domini est terra et plenitudo eiusThe earth is the Lord's and the fulness thereof.
10:26. “The earth and all its fullness belong to the Lord.”
10:26. For the earth [is] the Lord’s, and the fulness thereof.
26. for the earth is the Lord’s, and the fulness thereof.
10:26 For the earth [is] the Lord' s, and the fulness thereof:
26: ибо Господня земля, и что наполняет ее.
10:26  τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
10:26. τοῦ ( of-the-one ) κυρίου ( of-Authority-belonged ) γὰρ (therefore) ἡ ( the-one ) γῆ ( a-soil ) καὶ ( and ) τὸ ( the-one ) πλήρωμα ( an-en-filling-to ) αὐτῆς . ( of-it )
10:26. Domini est terra et plenitudo eius
The earth is the Lord's and the fulness thereof.
10:26. “The earth and all its fullness belong to the Lord.”
10:26. For the earth [is] the Lord’s, and the fulness thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:26: For the earth is the Lord's - And because God made the earth and its fullness, all animals, plants, and vegetables, there can be nothing in it or them impure or unholy; because all are the creatures of God.
Albert Barnes: Notes on the Bible - 1834
10:26: For the earth is the Lord's - This is quoted from Psa 24:1. The same sentiment is also found in Psa 50:11, and in Deu 10:14. It is here urged as a reason why it; is right to partake of the meat offered in the market. It all belongs to the Lord. It does not really belong to the idol, even though it has been offered to it. It may, therefore, be partaken of as his gift, and should be received with gratitude.
And the fulness thereof - All that the earth produces belongs to Him. He causes if to grow; and He has given it to be food for man; and though it may have been devoted to an idol, yet its nature is not changed. It is still the gift of God; still the production of His hand; still the fruit of His goodness and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Co1 10:28; Exo 19:5; Deu 10:14; Job 41:11; Psa 24:1, Psa 50:12; Ti1 6:17
Geneva 1599
For the earth [is] the Lord's, and the (x) fulness thereof.
(x) All those things of which it is full.
John Gill
For the earth is the Lord's, and the fulness thereof,.... Which words are taken out of Ps 24:1 and to be understood of Christ, who by creation and preservation is Lord of the whole earth, and as Mediator has all in his possession; and having broken down the middle wall of partition, gives his people the free use of all creatures, of the beasts of the field, the fowls of the air, the fishes of the sea, and the trees, fruits, and plants of the earth, which are the fulness thereof; and therefore as the saints have a full right from Christ, to make use of all the creatures in a moderate way, and with thankfulness, they need not fear being defiled by any of them; provided they do not act contrary to the honour of God, and in favour of an idol, or against their own conscience, and the peace of weak believers.
John Wesley
For God, who is the Creator, Proprietor, and Disposer of the earth and all that is therein, hath given the produce of it to the children of men, to be used without scruple. Ps 24:1
Robert Jamieson, A. R. Fausset and David Brown
The ground on which such eating without questioning is justified is, the earth and all its contents ("the fulness thereof," Ps 20:1; Ps 50:12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to be eaten (Rom 14:14, Rom 14:20; Ti1 4:4-5; compare Acts 10:15).
10:2710:27: Եթէ ոք կոչեսցէ զձեզ յանհաւատից, եւ կամիցիք երթալ. զամենայն ինչ որ առաջի դնիցի, կերա՛յք՝ եւ մի՛ խտրէք վասն խղճի մտաց[3808]։ [3808] Բազումք. Եթէ ոք կոչէ զձեզ։ Ոմանք. Առաջի դնիցէ. կամ՝ դնիցեն։ Ուր Ոսկան. առաջի ձեր դնիցի։
27 Եթէ անհաւատներից մէկը ձեզ հրաւիրի, եւ դուք ուզենաք գնալ, այն ամէնը, որ ձեր առաջ կը դրուի, կերէ՛ք եւ խղճմտանքի պատճառով խտրութիւն մի՛ դրէք:
27 Եւ եթէ անհաւատներէն մէկը ձեզ կերակուրի հրաւիրէ եւ ուզէք երթալ, ամէն ինչ որ ձեր առջեւ դրուի՝ կերէք առանց խղճահարուելու։
Եթէ ոք կոչեսցէ զձեզ յանհաւատից եւ կամիցիք երթալ, զամենայն ինչ որ առաջի դնիցի, կերայք եւ մի՛ խտրէք վասն խղճի մտաց:

10:27: Եթէ ոք կոչեսցէ զձեզ յանհաւատից, եւ կամիցիք երթալ. զամենայն ինչ որ առաջի դնիցի, կերա՛յք՝ եւ մի՛ խտրէք վասն խղճի մտաց[3808]։
[3808] Բազումք. Եթէ ոք կոչէ զձեզ։ Ոմանք. Առաջի դնիցէ. կամ՝ դնիցեն։ Ուր Ոսկան. առաջի ձեր դնիցի։
27 Եթէ անհաւատներից մէկը ձեզ հրաւիրի, եւ դուք ուզենաք գնալ, այն ամէնը, որ ձեր առաջ կը դրուի, կերէ՛ք եւ խղճմտանքի պատճառով խտրութիւն մի՛ դրէք:
27 Եւ եթէ անհաւատներէն մէկը ձեզ կերակուրի հրաւիրէ եւ ուզէք երթալ, ամէն ինչ որ ձեր առջեւ դրուի՝ կերէք առանց խղճահարուելու։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: Если кто из неверных позовет вас, и вы захотите пойти, то все, предлагаемое вам, ешьте без всякого исследования, для [спокойствия] совести.
10:27  εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.
10:27. εἴ (If) τις (a-one) καλεῖ (it-calleth-unto) ὑμᾶς (to-ye) τῶν (of-the-ones) ἀπίστων ( of-un-trusted ) καὶ (and) θέλετε (ye-determine) πορεύεσθαι , ( to-traverse-of ,"πᾶν (to-all) τὸ (to-the-one) παρατιθέμενον (to-being-placed-beside) ὑμῖν (unto-ye) ἐσθίετε (ye-should-eat-belong) μηδὲν (to-lest-moreover-one) ἀνακρίνοντες (separating-up) διὰ (through) τὴν (to-the-one) συνείδησιν: (to-a-seeing-together)
10:27. si quis vocat vos infidelium et vultis ire omne quod vobis adponitur manducate nihil interrogantes propter conscientiamIf any of them that believe not, invite you, and you be willing to go: eat of any thing that is set before you, asking no question for conscience' sake.
10:27. If you are invited by any unbelievers, and you are willing to go, you may eat whatever is set before you, without asking questions for the sake of conscience.
10:27. 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 question for conscience sake.
27. If one of them that believe not biddeth you , and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
10:27 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 question for conscience sake:
27: Если кто из неверных позовет вас, и вы захотите пойти, то все, предлагаемое вам, ешьте без всякого исследования, для [спокойствия] совести.
10:27  εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.
10:27. εἴ (If) τις (a-one) καλεῖ (it-calleth-unto) ὑμᾶς (to-ye) τῶν (of-the-ones) ἀπίστων ( of-un-trusted ) καὶ (and) θέλετε (ye-determine) πορεύεσθαι , ( to-traverse-of ,"πᾶν (to-all) τὸ (to-the-one) παρατιθέμενον (to-being-placed-beside) ὑμῖν (unto-ye) ἐσθίετε (ye-should-eat-belong) μηδὲν (to-lest-moreover-one) ἀνακρίνοντες (separating-up) διὰ (through) τὴν (to-the-one) συνείδησιν: (to-a-seeing-together)
10:27. si quis vocat vos infidelium et vultis ire omne quod vobis adponitur manducate nihil interrogantes propter conscientiam
If any of them that believe not, invite you, and you be willing to go: eat of any thing that is set before you, asking no question for conscience' sake.
10:27. If you are invited by any unbelievers, and you are willing to go, you may eat whatever is set before you, without asking questions for the sake of conscience.
10:27. 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 question for conscience sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: И захотите пойти. Ап. не запрещает принимать приглашения язычников, раз с ними христианина связывают семейные, дружеские или деловые отношения. Но он предполагает, что верующий сначала обсудит вопрос, идти ему или не идти: об этом ясно говорит выражение: "если захотите" - точнее: "если решите".
Adam Clarke: Commentary on the Bible - 1831
10:27: If any - bid you to a feast - The apostle means any common meal, not an idol festival; for to such no Christian could lawfully go.
Whatsoever is set before you, eat - Do not act as the Jews generally do, torturing both themselves and others with questions, such as those mentioned in Co1 10:26.
Albert Barnes: Notes on the Bible - 1834
10:27: If any of them that believe not - That are not Christians; that are still pagans.
Bid you to a feast - Evidently not a feast in the temple of an idol, but at his own house. If he asks you to partake of his hospitality.
And ye be disposed to go - Greek, "And you will to go." It is evidently implied here that it would be not improper to go. The Saviour accepted such invitations to dine with the Pharisees (see the note at Luk 11:37); and Christianity is not designed to abolish the courtesies of social life; or to break the bonds of contact; or to make people misanthropes or hermits. It allows and cultivates, under proper Christian restraints, the contact in society which will promote the comfort of people, and especially that which may extend the usefulness of Christians. It does not require, therefore, that we should withdraw from social life, or regard as improper the courtesies of society; see the note at Co1 5:10.
Whatsoever is set before you ... - Whether it has been offered in sacrifice or not; for so the connection requires us to understand it.
Eat - This should be interpreted strictly. The apostle says "eat," not "drink;" and the principle will not authorize us to "drink" whatever is set before us, asking no questions for conscience sake; for while it was matter of indifference in regard to eating, whether the meat had been sacrificed to idols or not, it is not a matter of indifference whether a man may drink intoxicating liquor. That is a point on which the "conscience" should have much to do; and on which its honest decisions, and the will of the Lord, should be faithfully and honestly regarded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: bid: Co1 5:9-11; Luk 5:29, Luk 5:30, Luk 15:23, Luk 19:7
whatsoever: Luk 10:7
for: Co1 10:25; Co2 1:13, Co2 4:2, Co2 5:11
John Gill
If any of them that believe not,.... In Christ, and make no profession of faith in him; but are infidels to his person, office, grace, righteousness, Gospel, and ordinances, as there were many such at Corinth: "bid you" to a feast; invite you to dine or sup with them in their own houses:
and ye be disposed to go; the apostle does not lay any commands upon them to go, or not go, but leaves them to their own will, inclination, and discretion; for as circumstances might be, it might be either proper or improper to listen to an invitation from such a quarter; but if they were inclined, and did think fit to go, which they might without sin; for as it is lawful to trade, so to eat and drink with unbelievers; then his advice is,
whatsoever is set before you, eat, asking no questions for conscience sake; that is, as before, as whether it is offered to idols or not; lest either their own, or another's conscience should be hurt thereby.
Robert Jamieson, A. R. Fausset and David Brown
ye be disposed to go--tacitly implying, they would be as well not to go, but yet not forbidding them to go (1Cor 10:9) [GROTIUS]. The feast is not an idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol.
for conscience' sake--(See on 1Cor 10:25).
10:2810:28: Ապա թէ ոք ասասցէ ձեզ՝ թէ այդ զոհեալ է, մի՛ ուտիցէք վասն նորա՝ որ գուշակն եղեւ, եւ վասն խղճի մտացն[3809]։ [3809] Ոմանք. Ապա եթէ ոք ասիցէ ցձեզ եթէ։
28 Իսկ եթէ մէկը ձեզ ասի, թէ՝ «Այդ զոհ է արուած», մի՛ կերէք այն մարդու պատճառով, ով իմաց տուեց ձեզ, եւ նրա խղճմտանքի պատճառով.
28 Բայց եթէ մէկը ձեզի ըսէ թէ՝ ‘Ատիկա կուռքի զոհուած է’, այն ատեն անոր համար որ ձեզի իմացուց ու անոր խղճմտանքին համար մի՛ ուտէք*.
Ապա թէ ոք ասասցէ ձեզ թէ` Այդ զոհեալ է, մի՛ ուտիցէք վասն նորա որ գուշակն եղեւ, եւ վասն խղճի [48]մտացն:

10:28: Ապա թէ ոք ասասցէ ձեզ՝ թէ այդ զոհեալ է, մի՛ ուտիցէք վասն նորա՝ որ գուշակն եղեւ, եւ վասն խղճի մտացն[3809]։
[3809] Ոմանք. Ապա եթէ ոք ասիցէ ցձեզ եթէ։
28 Իսկ եթէ մէկը ձեզ ասի, թէ՝ «Այդ զոհ է արուած», մի՛ կերէք այն մարդու պատճառով, ով իմաց տուեց ձեզ, եւ նրա խղճմտանքի պատճառով.
28 Բայց եթէ մէկը ձեզի ըսէ թէ՝ ‘Ատիկա կուռքի զոհուած է’, այն ատեն անոր համար որ ձեզի իմացուց ու անոր խղճմտանքին համար մի՛ ուտէք*.
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: Но если кто скажет вам: это идоложертвенное, --то не ешьте ради того, кто объявил вам, и ради совести. Ибо Господня земля, и что наполняет ее.
10:28  ἐὰν δέ τις ὑμῖν εἴπῃ, τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε δι᾽ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν _
10:28. ἐὰν (if-ever) δέ (moreover) τις (a-one) ὑμῖν (unto-ye) εἴπῃ (it-might-have-had-said,"Τοῦτο (The-one-this) ἱερόθυτόν (sacred-surged) ἐστιν, (it-be,"μὴ (lest) ἐσθίετε (ye-should-eat-belong) δι' (through) ἐκεῖνον (to-the-one-thither) τὸν (to-the-one) μηνύσαντα (to-having-divulged) καὶ (and) τὴν (to-the-one) συνείδησιν: (to-a-seeing-together)
10:28. si quis autem dixerit hoc immolaticium est idolis nolite manducare propter illum qui indicavit et propter conscientiamBut if any man say: This has been sacrificed to idols: do not eat of it, for his sake that told it and for conscience' sake.
10:28. But if anyone says, “This has been sacrificed to idols,” do not eat it, for the sake of the one who told you, and for the sake of conscience.
10:28. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth [is] the Lord’s, and the fulness thereof:
28. But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that shewed it, and for conscience sake:
10:28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth [is] the Lord' s, and the fulness thereof:
28: Но если кто скажет вам: это идоложертвенное, --то не ешьте ради того, кто объявил вам, и ради совести. Ибо Господня земля, и что наполняет ее.
10:28  ἐὰν δέ τις ὑμῖν εἴπῃ, τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε δι᾽ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν _
10:28. ἐὰν (if-ever) δέ (moreover) τις (a-one) ὑμῖν (unto-ye) εἴπῃ (it-might-have-had-said,"Τοῦτο (The-one-this) ἱερόθυτόν (sacred-surged) ἐστιν, (it-be,"μὴ (lest) ἐσθίετε (ye-should-eat-belong) δι' (through) ἐκεῖνον (to-the-one-thither) τὸν (to-the-one) μηνύσαντα (to-having-divulged) καὶ (and) τὴν (to-the-one) συνείδησιν: (to-a-seeing-together)
10:28. si quis autem dixerit hoc immolaticium est idolis nolite manducare propter illum qui indicavit et propter conscientiam
But if any man say: This has been sacrificed to idols: do not eat of it, for his sake that told it and for conscience' sake.
10:28. But if anyone says, “This has been sacrificed to idols,” do not eat it, for the sake of the one who told you, and for the sake of conscience.
10:28. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth [is] the Lord’s, and the fulness thereof:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Если кто... т. е. кто-нибудь из гостей, также христиан. - Ради него... т. е. чтобы не побудить слабого в вере соблазниться примером сильного и не побудить слабого съесть кусок идоложертвенного мяса против своей совести. - Ради совести - т. е. чтобы не смутить совесть слабого своим поступком; даже если слабый и не вкусит идоложертвенного мяса, он все-таки приведен будет в смущение, когда увидит, как другой христианин есть это мясо. - Ибо господня земля... это повторение цитаты из XXIII Псалма здесь не должно бы иметь места, как видно из многих древних кодексов Нового Завета, где ее не имеется. Наш Textus Receptus заимствовал ее у диакона Евфалия. - Совесть же разумею не свою... Сильный верою, отказываясь на обеде у язычника от мяса идоложертвенного ради пользы своего брата - слабого по вере, этим самым вовсе не отказывается от своих убеждений и прав; совесть его остается независимою от совести его брата по вере даже и тогда, когда он соразмеряет свое поведение с требованиями совести слабого. - Ибо для чего... т. е. "какую пользу принесло, если бы о моей свободе высказано было суждение по чужой совести?" За обедом не должно возникать никаких пререканий между христианами из-за яств - это бы только унизило достоинство их веры.
Adam Clarke: Commentary on the Bible - 1831
10:28: This is offered in sacrifice unto idols - While they were not apprized of this circumstance they might lawfully eat; but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak conscience who pointed out the circumstance. For the apostle still takes it for granted that even the flesh offered in sacrifice to an idol might be eaten innocently at any private table, as in that case they were no longer in danger of being partakers with devils, as this was no idol festival.
For the earth is the Lord's, and the fullness thereof - This whole clause, which appears also in Co1 10:26, is wanting here in ABCDEFGH, several others, the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala; and in several of the fathers. Griesbach has left it out of the text: and Professor White says, "Certissime delendum;" it should most undoubtedly be erased. It has scarcely any authority to support it.
Albert Barnes: Notes on the Bible - 1834
10:28: But if any man - If any fellow guest; any scrupulous fellow Christian who may be present. That the word "any" (τις tis) refers to a fellow guest seems evident; for it is not probable that the host would point out any part of the food on his own table, of the lawfulness of eating which he would suppose there was any doubt. Yet there might be present some scrupulous fellow Christian who would have strong doubts of the propriety of partaking of the food, and who would indicate it to the other guests.
For his sake that showed it - Do not offend him; do not lead him into sin;, do not pain and wound his feelings.
And for conscience' sake - Eat not, out of respect to the conscientious scruples of him that told thee that it had been offered to idols. The word "conscience" refers to the conscience of the informer Co1 10:29; still he should make it a matter of conscience not to wound his weak brethren, or lead them into sin.
For the earth is the Lord's ... - See Co1 10:26. These words are missing in many mss. (see Mill's Greek Testament), and in the Vulgate, Syriac, Coptic, and Arabic versions; and are omitted by Griesbach. Grotius says that they should be omitted. There might easily have been a mistake in transcribing them from Co1 10:26. The authority of the mss., however, is in favor of retaining them; and they are quoted by the Greek fathers and commentators. If they are to be retained, they are to be interpreted, probably, in this sense; "There is no "necessity" that you should partake of this food. All things belong to God; and he has made ample provision for your needs without subjecting you to the necessity of eating this. Since this is the case, it is best to regard the scruples of those who have doubts of the propriety of eating this food, and to abstain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: eat: Co1 8:10-13; Rom 14:15
for: Co1 10:26; Exo 9:29; Deu 10:14; Psa 24:1, Psa 115:16; Jer 27:5, Jer 27:6; Mat 6:31, Mat 6:32
John Gill
But if any man say unto you,.... Either a weak believer, to prevent the doing of what he thought to be sinful; or the unbeliever, that invites to try the integrity of his Christian guest, and to draw him into a snare:
this is offered in sacrifice unto idols; the meat that is in that dish, or that portion of food which stands in such a part of the table, came out of an idol's temple, and was sacrificed to idols; which with the Jews were forbidden (o): for
"everything that came out of an idol's temple was forbidden, and was reckoned as the sacrifices of the dead; for it was not thought possible it could be there, and not offered to idols:''
now when any at the feast, either believer or unbeliever, should thus point at any particular dish, and affirm this of it; then the apostle's advice is,
eat not for his sake that showed it: who, if a weak believer, will be grieved and wounded; and if an infidel, will be hardened in his impiety, and be furnished with an opportunity of reproaching the Christians, as variable, insincere, and unfaithful in their religion:
and for conscience sake; which is explained in the following verse:
the earth is the Lord's, and the fulness thereof; which words are neither in the Syriac version, nor in the Vulgate Latin, nor in the Alexandrian copy, and some others, and are thought by some to be added, from 1Cor 10:26 though the repetition of them is far from being impertinent; since they contain a very good reason why such a man should abstain from things sacrificed to idols, seeing there is such a plenty and variety of creatures for his use, which he has a right to eat of; and therefore is under no necessity to eat of such sacrifices, nor is it any hardship upon him to forbear the use of them.
(o) T. Bab. Avoda Zara, fol. 32. 2.
John Wesley
For his sake that showed thee, and for conscience' sake - That is, for the sake of his weak conscience, lest it should be wounded.
Robert Jamieson, A. R. Fausset and David Brown
if any man--a weak Christian at table, wishing to warn his brother.
offered in sacrifice unto idols--The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided.
for conscience' sake--not to cause a stumbling-block to the conscience of thy weak brother (1Cor 8:10-12).
for the earth is the Lord's, &c.--not in the oldest manuscripts.
10:2910:29: Այլ զխիղճ մտացն ասեմ, ո՛չ զիւրն, այլ զընկերին. իսկ ընդէ՞ր բնաւ ազատութիւնս իմ դատիցի յայլո՛յ խղճէ մտաց[3810]։ [3810] Ոսկան. Յայլոց խղճէ մտ՛՛։
29 խօսքս ոչ թէ ձեր խղճմտանքի մասին է, այլ՝ ընկերոջ: Բայց ինչո՞ւ իմ ազատութիւնը պիտի կաշկանդուի ուրիշի խղճմտանքի պատճառով:
29 Սակայն խղճմտանք կ’ըսեմ՝ ո՛չ թէ ձերը, հապա ընկերինը։ Բայց ինչո՞ւ իմ ազատութիւնս պիտի կաշկանդուի ուրիշին խղճմտանքին համար։
Այլ զխիղճ մտացն ասեմ` ոչ զիւրն, այլ զընկերին. իսկ ընդէ՞ր բնաւ ազատութիւնս իմ դատիցի յայլոյ խղճէ մտաց:

10:29: Այլ զխիղճ մտացն ասեմ, ո՛չ զիւրն, այլ զընկերին. իսկ ընդէ՞ր բնաւ ազատութիւնս իմ դատիցի յայլո՛յ խղճէ մտաց[3810]։
[3810] Ոսկան. Յայլոց խղճէ մտ՛՛։
29 խօսքս ոչ թէ ձեր խղճմտանքի մասին է, այլ՝ ընկերոջ: Բայց ինչո՞ւ իմ ազատութիւնը պիտի կաշկանդուի ուրիշի խղճմտանքի պատճառով:
29 Սակայն խղճմտանք կ’ըսեմ՝ ո՛չ թէ ձերը, հապա ընկերինը։ Բայց ինչո՞ւ իմ ազատութիւնս պիտի կաշկանդուի ուրիշին խղճմտանքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Совесть же разумею не свою, а другого: ибо для чего моей свободе быть судимой чужою совестью?
10:29  συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
10:29. συνείδησιν (to-a-seeing-together) δὲ (moreover) λέγω (I-forth) οὐχὶ (unto-not) τὴν (to-the-one) ἑαυτοῦ (of-self) ἀλλὰ (other) τὴν (to-the-one) τοῦ (of-the-one) ἑτέρου: (of-different) ἵνα (so) τί (to-what-one) γὰρ (therefore) ἡ (the-one) ἐλευθερία (an-en-freeing-unto) μου (of-me) κρίνεται (it-be-separated) ὑπὸ (under) ἄλλης (of-other) συνειδήσεως; (of-a-seeing-together?"
10:29. conscientiam autem dico non tuam sed alterius ut quid enim libertas mea iudicatur ab alia conscientiaConscience I say, not thy own, but the other's. For why is my liberty judged by another man's conscience?
10:29. But I am referring to the conscience of the other person, not to yours. For why should my liberty be judged by the conscience of another?
10:29. Conscience, I say, not thine own, but of the other: for why is my liberty judged of another [man’s] conscience?
29. conscience, I say, not thine own, but the other’s; for why is my liberty judged by another conscience?
10:29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another [man's] conscience:
29: Совесть же разумею не свою, а другого: ибо для чего моей свободе быть судимой чужою совестью?
10:29  συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
10:29. συνείδησιν (to-a-seeing-together) δὲ (moreover) λέγω (I-forth) οὐχὶ (unto-not) τὴν (to-the-one) ἑαυτοῦ (of-self) ἀλλὰ (other) τὴν (to-the-one) τοῦ (of-the-one) ἑτέρου: (of-different) ἵνα (so) τί (to-what-one) γὰρ (therefore) ἡ (the-one) ἐλευθερία (an-en-freeing-unto) μου (of-me) κρίνεται (it-be-separated) ὑπὸ (under) ἄλλης (of-other) συνειδήσεως; (of-a-seeing-together?"
10:29. conscientiam autem dico non tuam sed alterius ut quid enim libertas mea iudicatur ab alia conscientia
Conscience I say, not thy own, but the other's. For why is my liberty judged by another man's conscience?
10:29. But I am referring to the conscience of the other person, not to yours. For why should my liberty be judged by the conscience of another?
10:29. Conscience, I say, not thine own, but of the other: for why is my liberty judged of another [man’s] conscience?
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:29: For why is my liberty judged of another man's conscience? etc. - Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians), it was necessary to sacrifice something to an over-scrupulous conscience, yet the Gospel of Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt or be stumbled; for the liberty of the Gospel must not take for its rule the scrupulosity of any conscience; for if a man, by grace - by the allowance or authority of the Gospel, partake of any thing that God's bounty has sent, and which the Gospel has not forbidden, and give thanks to God for the blessing, no man has right or authority to condemn such a person. This seems to be the meaning of these two verses; and they read a lesson of caution to rash judges, and to those who are apt to take offense.
Albert Barnes: Notes on the Bible - 1834
10:29: Conscience, I say, not thine own - I know that you may have no scruples on the subject. I do not mean that with you this need be a matter of conscience. I do not put it on that; ground, as if an idol were anything, or as if it were in itself wrong, or as if the quality of the meat so offered had been changed; but I put it on the ground of not wounding the feelings of those who are scrupulous, or of leading them into sin.
For why is my liberty ... - There is much difficulty in this clause; for as it now stands, it seems to be entirely contradictory to what the apostle had been saying. He had been urging them to have respect to other people's consciences, and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: "Perhaps you will say, But why is my liberty to be ruled by another man's conscience?" Doddridge supposes that this and Co1 10:30 come in as a kind of parenthesis, to pRev_ent their extending his former caution beyond what he designed. "I speak only of acts obvious to human observation: for as to what immediately lies between God and my own soul, why is my liberty to be judged, arraigned, condemned at the bar of another man's conscience?" But it is probable that this is not an objection. The sense may be thus expressed: "I am free; I have "liberty" to partake of that food, if I please; there is no law against it, and it is not morally wrong: but if I do, when it is pointed out to me as having been sacrificed to idols, my liberty - the right which I exercise - will be "misconstrued, misjudged, condemned" (for so the word κρίνεται krinetai seems to be used here) by others. The weak and scrupulous believer will censure, judge, condemn me as regardless of what is proper, and as disposed to fall in with the customs of idolaters; and will suppose that I cannot have a good conscience. Under these circumstances, why should I act so as to expose myself to this censure and condemnation? It is better for me to abstain, and not to use this liberty in the case, but to deny myself for the sake of others."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: not: Co1 10:32, Co1 8:9-13; Rom 14:15-21
why: Rom 14:16; Co2 8:21; Th1 5:22
Geneva 1599
Conscience, I say, not thine own, but of the other: (8) for why is my liberty judged of another [man's] conscience?
(8) A reason: for we must take heed that our liberty is not spoken of as evil, and that the benefit of God which we ought to use with thanksgiving is not changed into impiety. And this is through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the apostle takes these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him.
John Gill
Conscience I say, not thine own,.... Which is well informed about these things, and is fully persuaded that an idol is nothing, and that things sacrificed to idols are nothing; and as they cannot profit a man, or help forward his comfort, peace, and happiness, so they cannot hinder them:
but of the others; either the weak brother, or the unbelieving master of the feast; it is for the sake of their consciences such food must not be eaten, lest either the one should be grieved, or the other reproach:
for why is my liberty judged of another man's conscience? this is not an objection of the Corinthians, setting forth the unreasonableness of being condemned, for the use of their Christian liberty by another's conscience, be he who he will, believer or unbeliever, when they had an undoubted right to such an use, and their own consciences did not condemn them: but they are the words of the apostle, expressing his own sense, that it was not right and fitting that he should make use of his liberty, and eat under such a circumstance as here pointed out, and so his liberty should be condemned as sinful by another man's conscience; since the weak believer would be apt to censure, judge, and condemn him as a libertine, and the unbeliever as an atheist, or one that had no regard to any religion at all; and therefore he reasons, that it was best to abstain from eating, rather than expose his liberty to such a censure and condemnation.
John Wesley
Conscience I say, not thy own - I speak of his conscience, not thine. For why is my liberty judged by another's conscience - Another's conscience is not the standard of mine, nor is another's persuasion the measure of my liberty.
Robert Jamieson, A. R. Fausset and David Brown
Conscience . . . of the other--the weak brother introduced in 1Cor 10:28.
for why is my liberty judged off another man's conscience?--Paul passes to the first person, to teach his converts by putting himself as it were in their position. The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern. If a guest know the meat to be idol meat while I know it not, I have "liberty" to eat without being condemned by his "conscience" [GROTIUS]. Thus the "for," &c., is an argument for 1Cor 10:27, "Eat, asking no questions." Or, Why should I give occasion by the rash use of my liberty that another should condemn it [ESTIUS], or that my liberty should cause the destruction of my weak brother?" [MENOCHIUS]. Or, the words are those of the Corinthian objector (perhaps used in their letter, and so quoted by Paul), "Why is my liberty judged by another's conscience?" Why should not I be judged only by my own, and have liberty to do whatever it sanctions? Paul replies in 1Cor 10:31, Your doing so ought always to be limited by regard to what most tends "to the glory of God" [VATABLUS, CONYBEARE and HOWSON]. The first explanation is simplest; the "for," &c., in it refers to "not thine own" (that is, "not my own," in Paul's change to the first person); I am to abstain only in the case of liability to offend another's conscience; in cases where my own has no scruple, I am not bound, in God's judgment, by any other conscience than my own.
10:3010:30: Եթէ ես շնորհօք վայելեմ, ընդէ՞ր հայհոյիցիմ, վասն որոյ ե՛սն գոհանամ[3811]։ [3811] Ոմանք. Ընդէր հայհոյիցին։
30 Եթէ ես գոհութիւն յայտնելով վայելում եմ, ինչո՞ւ հայհոյուեմ նրա համար, որ գոհութիւն եմ յայտնում:
30 Եթէ ես շնորհակալութեամբ* կը վայելեմ՝ ինչո՞ւ համար հայհոյեն ինծի, քանի որ կը գոհանամ։
Եթէ ես [49]շնորհօք վայելեմ, ընդէ՞ր հայհոյիցիմ, վասն որոյ եսն գոհանամ:

10:30: Եթէ ես շնորհօք վայելեմ, ընդէ՞ր հայհոյիցիմ, վասն որոյ ե՛սն գոհանամ[3811]։
[3811] Ոմանք. Ընդէր հայհոյիցին։
30 Եթէ ես գոհութիւն յայտնելով վայելում եմ, ինչո՞ւ հայհոյուեմ նրա համար, որ գոհութիւն եմ յայտնում:
30 Եթէ ես շնորհակալութեամբ* կը վայելեմ՝ ինչո՞ւ համար հայհոյեն ինծի, քանի որ կը գոհանամ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: Если я с благодарением принимаю [пищу], то для чего порицать меня за то, за что я благодарю?
10:30  εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὖ ἐγὼ εὐχαριστῶ;
10:30. εἰ (If) ἐγὼ (I) χάριτι (unto-a-granting) μετέχω, (I-hold-with,"τί (to-what-one) βλασφημοῦμαι (I-be-harmfully-declared-unto) ὑπὲρ (over) οὗ (of-which) ἐγὼ (I) εὐχαριστῶ; (I-goodly-grant-unto?"
10:30. si ego cum gratia participo quid blasphemor pro eo quod gratias agoIf I partake with thanksgiving, why am I evil spoken of for that for which I give thanks?
10:30. If I partake with thanksgiving, why should I be slandered over that for which I give thanks?
10:30. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
30. If I by grace partake, why am I evil spoken of for that for which I give thanks?
10:30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks:
30: Если я с благодарением принимаю [пищу], то для чего порицать меня за то, за что я благодарю?
10:30  εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὖ ἐγὼ εὐχαριστῶ;
10:30. εἰ (If) ἐγὼ (I) χάριτι (unto-a-granting) μετέχω, (I-hold-with,"τί (to-what-one) βλασφημοῦμαι (I-be-harmfully-declared-unto) ὑπὲρ (over) οὗ (of-which) ἐγὼ (I) εὐχαριστῶ; (I-goodly-grant-unto?"
10:30. si ego cum gratia participo quid blasphemor pro eo quod gratias ago
If I partake with thanksgiving, why am I evil spoken of for that for which I give thanks?
10:30. If I partake with thanksgiving, why should I be slandered over that for which I give thanks?
10:30. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Ап. здесь показывает, еще сильнее, как неосторожно поведение сильного в вере. Он вкушает идоложертвенное, воссылая за это благодарение Богу, и между тем это возбуждает смущение в слабом и тот начинает вслух осуждать его тут же, на обеде (порицать - по греч. blasfhmein - обозначает именно порицание на словах). Здесь Ап. говорит то же, что сказано им во 2-й половине 29-го стиха.
Albert Barnes: Notes on the Bible - 1834
10:30: For if I by grace be a partaker - Or rather, "If I partake by grace; if by the grace and mercy of God, I have a right to partake of this; yet why should I so conduct as to expose myself to the reproaches and evil surmises of others? Why should I lay myself open to be blamed on the subject of eating, when there are so many bounties of Providence for which I may be thankful, and which I may partake of without doing injury, or exposing myself in any manner to be blamed?"
Why am I evil spoken of - Why should I pursue such a course as to expose myself to blame or censure?
For that for which I give thanks - For my food. The phrase "for which I give thanks" seems to be a periphrasis for "food," or for that of which he partook to nourish life. It is implied that he always gave thanks for his food; and that this was with him such a universal custom, that the phrase "for which I give thanks" might be used as convenient and appropriate phraseology to denote his ordinary food. The idea in the verse, then, is this: "By the favor of God, I have a right to partake of this food. But if I did, I should be evil spoken of, and do injury. And it is unnecessary. God has made ample provision elsewhere for my support, for which I may be thankful. I will not therefore expose myself to calumny and reproach, or be the occasion of injury to others by partaking of the food offered in sacrifice to idols."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: grace: or, thanksgiving
for which: Rom 14:6; Ti1 4:3, Ti1 4:4
Geneva 1599
For if I by (y) grace be a partaker, why am I evil spoken of for that for which I give thanks?
(y) If I may through God's grace eat this meat or that meat, why should I through my fault cause that benefit of God to turn to my blame?
John Gill
For if I by grace be a partaker,.... Either of Christian liberty, through the grace of God; or of the creatures God has given men to eat of through his goodness, and which are enjoyed by the saints with thankfulness:
why am I evil spoken of for that for which I give thanks? that is, why should I expose myself to evil tongues, the blasphemies and reproaches of men, by eating things of this kind, under this circumstance, when there are so many creatures I can use without offence, and be thankful for? or why should my liberty be reproached through an imprudent use of it, for which I have the utmost reason to be thankful? wherefore upon the whole it is best to deny one's self in such a case, rather than risk one's character, the glory of God, and the honour of religion.
John Wesley
If I by grace am a partaker - If I thankfully use the common blessings of God.
Robert Jamieson, A. R. Fausset and David Brown
For--The oldest manuscripts omit "For."
by grace--rather, "thankfully" [ALFORD].
I . . . be partaker--I partake of the food set before me.
evil spoken of--by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes.
give thanks--which consecrates all the Christian's acts (Rom 14:6; Ti1 4:3-4).
10:3110:31: Արդ՝ եթէ ուտիցէք, եթէ ըմպիցէք, եթէ զինչ եւ գործիցէք, զամենայն ինչ ՚ի փա՛ռս Աստուծոյ արասջի՛ք[3812]։ [3812] Ոմանք. Եթէ ուտիցէք եւ ըմպիցէք։ Ոսկան. Եթէ զինչ եւ առնիցէք, զամենայն ինչ։
31 Արդ, ուտէք թէ խմէք, կամ ինչ էլ անէք, ամէն ինչ արէ՛ք Աստծու փառքի համար.
31 Արդ՝ թէ՛ ուտէք, թէ՛ խմէք եւ թէ ի՛նչ գործ որ ընէք, ամէն բան Աստուծոյ փառքին համար ըրէք։
Արդ եթէ ուտիցէք, եթէ ըմպիցէք, եթէ զինչ եւ գործիցէք, զամենայն ինչ ի փառս Աստուծոյ արասջիք:

10:31: Արդ՝ եթէ ուտիցէք, եթէ ըմպիցէք, եթէ զինչ եւ գործիցէք, զամենայն ինչ ՚ի փա՛ռս Աստուծոյ արասջի՛ք[3812]։
[3812] Ոմանք. Եթէ ուտիցէք եւ ըմպիցէք։ Ոսկան. Եթէ զինչ եւ առնիցէք, զամենայն ինչ։
31 Արդ, ուտէք թէ խմէք, կամ ինչ էլ անէք, ամէն ինչ արէ՛ք Աստծու փառքի համար.
31 Արդ՝ թէ՛ ուտէք, թէ՛ խմէք եւ թէ ի՛նչ գործ որ ընէք, ամէն բան Աստուծոյ փառքին համար ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: Итак, едите ли, пьете ли, или иное что делаете, все делайте в славу Божию.
10:31  εἴτε οὗν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
10:31. Εἴτε (If-also) οὖν (accordingly) ἐσθίετε (ye-eat-belong,"εἴτε (if-also) πίνετε (ye-drink,"εἴτε (if-also) τι (to-a-one) ποιεῖτε, (ye-do-unto," πάντα ( to-all ) εἰς (into) δόξαν (to-a-recognition) θεοῦ (of-a-Deity) ποιεῖτε. (ye-should-do-unto)
10:31. sive ergo manducatis sive bibitis vel aliud quid facitis omnia in gloriam Dei faciteTherefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God.
10:31. Therefore, whether you eat or drink, or whatever else you may do, do everything for the glory of God.
10:31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
10:31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God:
31: Итак, едите ли, пьете ли, или иное что делаете, все делайте в славу Божию.
10:31  εἴτε οὗν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
10:31. Εἴτε (If-also) οὖν (accordingly) ἐσθίετε (ye-eat-belong,"εἴτε (if-also) πίνετε (ye-drink,"εἴτε (if-also) τι (to-a-one) ποιεῖτε, (ye-do-unto," πάντα ( to-all ) εἰς (into) δόξαν (to-a-recognition) θεοῦ (of-a-Deity) ποιεῖτε. (ye-should-do-unto)
10:31. sive ergo manducatis sive bibitis vel aliud quid facitis omnia in gloriam Dei facite
Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God.
10:31. Therefore, whether you eat or drink, or whatever else you may do, do everything for the glory of God.
10:31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: В заключение рассуждений об идоложертвенных яствах Ап. высказывает общее положение, которое христианин должен всегда иметь в виду, когда ему придется принимать какие-либо решения в вопросах, касающихся христианской свободы в вещах безразличных с нравственной точки зрения, как еда и питье, христианин должен избирать не то, что ему самому более приятно или выгодно, а то, что всего больше может служить к прославлению Бога и к пользе ближнего. А так как слава Божия состоит в обнаружении Божеских совершенств, особенно же святости и любви, то христианин тогда будет прославлять Бога, когда своим поведением даст своим собратьям познать любовь и святость своего Отца Небесного. Затем, нужно заботиться о том, чтобы наше поведение не соблазняло наших ближних, будут ли иудеи, греки (т. е. язычники вообще) или же христиане (Церковь Божия - так называет Ап. христиан, чтобы внушить больше уважения к самым слабым по вере, которые все-таки составляют собою общество избранных Божиих). Конечно, поведение христианина может воспрепятствовать иудеям и язычникам войти в Церковь Христову, а некоторым из христиан подать повод к отпадению от Церкви.
Adam Clarke: Commentary on the Bible - 1831
10:31: Whether therefore ye eat, or drink - As no general rule can be laid down in reference to the above particulars, there is one maxim of which no Christian must lose sight - that whether he eats or drinks of this or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions.
Albert Barnes: Notes on the Bible - 1834
10:31: Whether therefore ye eat or drink - This direction should be strictly and properly applied to the case in hand; that is, to the question about eating and drinking the things that had been offered in sacrifice to idols. Still, however, it contains a general direction that is applicable to eating and drinking at all times; and the phrase "whatsoever ye do" is evidently designed by the apostle to make the direction universal.
Or whatsoever ye do - In all the actions and plans of life; whatever he your schemes, your desires, your doings, let all be done to the glory of God.
Do all to the glory of God - The phrase "the glory of God" is equivalent to the honor of God; and the direction is, that we should so act in all things as to "honor" him as our Lawgiver, our Creator, our Redeemer; and so as to lead others by our example to praise him and to embrace His gospel. A child acts so as to honor a father when he always cherishes Rev_erential and proper thoughts of him; when he is thankful for his favors; when he keeps his laws; when he endeavors to advance his plans and his interests; and when he so acts as to lead all around him to cherish elevated opinions of the character of a father. He "dishonorers" him when he has no respect to his authority; when he breaks his laws; when he leads others to treat him with disrespect. In like manner, we live to the glory of God when we honor him in all the relations which he sustains to us; when we keep his laws; when we partake of his favors with thankfulness, and with a deep sense of our dependence; when we pray unto him; and when we so live as to lead those around us to cherish elevated conceptions of his goodness, and mercy, and holiness. Whatever plan or purpose will tend to advance His kingdom, and to make him better known and loved, will be to His glory. We may observe in regard to this:
(1) That the rule is "universal." It extends to everything. If in so small matters as eating and drinking we should seek to honor God, assuredly we should in all other things.
(2) it is designed that this should be the constant rule of conduct, and that we should be often reminded of it. The acts of eating and drinking must be performed often; and the command is attached to that which must often occur, that we may be often reminded of it, and that we may be kept from forgetting it.
(3) it is intended that we should honor God in our families and among our friends. We eat with them; we share together the bounties of Providence; and God designs that we should honor Him when we partake of His mercies, and that thus our daily enjoyments should be sanctified by a constant effort to glorify Him.
(4) we should devote the strength which we derive from the bounties of His hand to His honor and in His service. He gives us food; He makes it nourishing; He invigorates our frame; and that strength should not be devoted to purposes of sin, and profligacy, and corruption. it is an act of high dishonor to God, when he gives us strength, that we should at once devote that strength to pollution and to sin.
(5) this rule is designed to be one of the chief directors of our lives. It is to guide all our conduct, and to constitute a "test" by which to try our actions. Whatever can be done to advance the honor of God is right; whatever cannot be done with that end is wrong. Whatever plan a man can form that will have this end is a good plan; whatever cannot be made to have this tendency, and that cannot be commended, continued, and ended with a distinct and definite desire to promote His honor, is wrong, and should be immediately abandoned.
(6) what a change would it make in the world if this rule were every where followed! How differently would even professing Christians live! How many of their plans would they be constrained at once to abandon! And what a mighty Rev_olution would it at once make on earth should all the actions of people begin to be performed to promote the glory of God!
(7) it may be added that sentiments like that of the apostle were found among the Jews, and even among pagans. Thus, Maimonides, as cited by Grotius, says, "Let everything be in the name of Heaven," that is, in the name of God. Capellus cites several of the rabbinical writers who say that all actions, even eating and drinking, should be done "in the name of God." See the "Critici Sacri." Even the pagan writers have something that resembles this. Thus, Arrian Eph 1:19 says, "Looking unto God in all things small and great.' Epictetus, too, on being asked how anyone may eat so as to please God, answered, "By eating justly, temperately, and thankfully."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Whether: The apostle concludes the subject by giving them a general rule, sufficient to regulate every man's conscience and practice - that whether they eat, or drink, or whatsoever they do, to do it all with an habitual aim to the glory of God; by considering his precepts, and the propriety, expediency, appearance, and tendency of their actions.
ye eat: Co1 7:34; Deu 12:7, Deu 12:12, Deu 12:18; Neh 8:16-18; Zac 7:5, Zac 7:6; Luk 11:41; Col 3:17, Col 3:23; Pe1 4:11
Geneva 1599
(9) Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
(9) The conclusion: we must order ourselves in such a way that we seek not ourselves, but God's glory, and so the salvation of as many as we may. In which the apostle does not thrust himself to the Corinthians (even his own flock) as an example, except so that he calls them back to Christ, to whom he himself has regard.
John Gill
Whether therefore ye eat or drink,.... Which may principally refer to eating things sacrificed to idols, and drinking the libations of wine offered to them, since this is the subject of the apostle's discourse; in doing of which he directs them to have the glory of God in view, and so to conduct, that that end may be answered: and it may also be applied to common eating and drinking, or to ordinary meals upon food, about which there is no dispute; and which common actions of life are done to the glory of God, when every mercy is considered and owned as coming from him; and when we confess ourselves unworthy of any; and when we ascribe all we have to the free and unmerited goodness of God; and enjoy every mercy of this kind, as a fruit of our Father's love to us, as a blessing of the covenant, and as coming to us through the blood of Christ; when we are contented and satisfied with what we have, and act faith continually on God for future fresh supplies, and give thanks for all we receive: and if this, then much more eating and drinking in an ordinance way should be directed to the glory of God and Christ, as eating the bread, and drinking the wine in the Lord's supper; and which is so done, when it is done in a decent and reverend manner, in the exercise of faith, discerning the Lord's body, eating his flesh, and drinking his blood in a spiritual manner, without dependence on the actions done, and in remembrance of the love of God and Christ.
Or whatsoever ye do; in a natural, civil, or religious respect, in preaching, hearing, praying, fasting, giving of alms, &c. whatever in the closet, in the family, in the church, or in the world, in private, or in public:
do all to the glory of God; God's glory is the end of all his works and actions; in creation, providence, and grace; in election, in the covenant, in the blessings and promises of it, in redemption, in the effectual calling, and in bringing many sons to glory. The same is the end of all Christ's actions, as man and Mediator, of his doctrines and miracles, of his obedience, sufferings, and death in this world, and of his interceding life in the other; who, as he lives to make intercession for us, lives unto God, to the glory of God; and therefore the glory of God should be the end of all our actions: besides, without this no action can be truly called a good one; if a man seeks himself, his own glory, and popular applause, or has any sinister and selfish end in view in what he does, it cannot be said, nor will it be accounted by God to be a good action. The Jews have a saying much like this, "let all thy works be done to the glory of God" (p); which one of their commentators (q) explains thus:
"even when thou art employed in eating and drinking, and in the business of life, thou shalt not design thy bodily profit, but that thou mayest be strong to do the will of thy Creator.''
(p) Pirke Abot, c. 2, sect. 12. (q) Bartenora in ib.
John Wesley
Therefore - To close the present point with a general rule, applicable not only in this, but in all cases, Whatsoever ye do - In all things whatsoever, whether of a religious or civil nature, in all the common, as well as sacred, actions of life, keep the glory of God in view, and steadily pursue in all this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own soul, then in all mankind.
Robert Jamieson, A. R. Fausset and David Brown
Contrast Zech 7:6; the picture of worldly men. The godly may "eat and drink," and it shall be well with him (Jer 22:15-16).
to the glory of God-- (Col 3:17; 1Pet 4:11) --which involves our having regard to the edification of our neighbor.
10:3210:32: Առանց գայթագղութի՛ւն դնելոյ Հրէից եւ հեթանոսաց՝ լինիցի՛ք, եւ եկեղեցւո՛յն Աստուծոյ[3813]։ [3813] Ոմանք. Լինիջիք, եւ եկեղեց՛՛։
32 գայթակղութեան պատճառ մի՛ եղէք հրեաներին եւ հեթանոսներին եւ Աստծու եկեղեցուն.
32 Գայթակղութեան պատճառ մի՛ ըլլաք՝ ո՛չ Հրեաներուն, ո՛չ հեթանոսներուն* եւ ո՛չ ալ Աստուծոյ եկեղեցիին։
Առանց գայթակղութիւն դնելոյ Հրէից եւ հեթանոսաց լինիցիք եւ եկեղեցւոյն Աստուծոյ:

10:32: Առանց գայթագղութի՛ւն դնելոյ Հրէից եւ հեթանոսաց՝ լինիցի՛ք, եւ եկեղեցւո՛յն Աստուծոյ[3813]։
[3813] Ոմանք. Լինիջիք, եւ եկեղեց՛՛։
32 գայթակղութեան պատճառ մի՛ եղէք հրեաներին եւ հեթանոսներին եւ Աստծու եկեղեցուն.
32 Գայթակղութեան պատճառ մի՛ ըլլաք՝ ո՛չ Հրեաներուն, ո՛չ հեթանոսներուն* եւ ո՛չ ալ Աստուծոյ եկեղեցիին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Не подавайте соблазна ни Иудеям, ни Еллинам, ни церкви Божией,
10:32  ἀπρόσκοποι καὶ ἰουδαίοις γίνεσθε καὶ ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,
10:32. ἀπρόσκοποι ( Un-felled-toward ) καὶ (and) Ἰουδαίοις ( unto-Iouda-belonged ) γίνεσθε ( ye-should-become ) καὶ (and) Ἕλλησιν (unto-Hellians) καὶ (and) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
10:32. sine offensione estote Iudaeis et gentilibus et ecclesiae DeiBe without offence to the Jew, and to the Gentiles and to the church of God:
10:32. Be without offense toward the Jews, and toward the Gentiles, and toward the Church of God,
10:32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
32. Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God:
10:32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
32: Не подавайте соблазна ни Иудеям, ни Еллинам, ни церкви Божией,
10:32  ἀπρόσκοποι καὶ ἰουδαίοις γίνεσθε καὶ ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,
10:32. ἀπρόσκοποι ( Un-felled-toward ) καὶ (and) Ἰουδαίοις ( unto-Iouda-belonged ) γίνεσθε ( ye-should-become ) καὶ (and) Ἕλλησιν (unto-Hellians) καὶ (and) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
10:32. sine offensione estote Iudaeis et gentilibus et ecclesiae Dei
Be without offence to the Jew, and to the Gentiles and to the church of God:
10:32. Be without offense toward the Jews, and toward the Gentiles, and toward the Church of God,
10:32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
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Adam Clarke: Commentary on the Bible - 1831
10:32: Give none offense, etc. - Scrupulously avoid giving any cause of offense either to the unconverted Jews or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the Church of God, made up of converts from the above parties.
Albert Barnes: Notes on the Bible - 1834
10:32: Give none offence - Be inoffensive; that is, do not act so as to lead others into sin; see the note at Rom 14:13.
Neither to the Jews ... - To no one, though they are the foes of God or strangers to him. To the Jews be inoffensive, because they think that the least approach to idol worship is to be abhorred. Do not so act as to lead them to think that you connive at or approve idol worship, and so as to prejudice them the more against the Christian religion, and lead them more and more to oppose it. In other words, do not attend the feasts in honor of idols.
Nor to the Gentiles - Greek "Greeks." To the pagans who are unconverted. They are attached to idol worship. They seek every way to justify themselves in it. Do not countenance them in it, and thus lead them into the sin of idolatry.
Nor to the church of God - To Christians. Many of them are weak. They may not be as fully instructed as you are. Your example would lead them into sin. Abstain, therefore, from things which, though they are in themselves strictly "lawful," may yet be the occasion of leading others into sin, and endangering their salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: none: Co1 10:33, Co1 8:13; Rom 14:13; Co2 6:3; Phi 1:10
Gentiles: or, Greeks
the church: Co1 11:22; Act 20:28; Ti1 3:5, Ti1 3:15
John Gill
Give none offence,.... Avoid everything that may be the occasion of offence, of the stumbling and falling of others; whether things indifferent, when they are offensive to weak minds, and grieve, and wound, and stumble them; especially things sinful, which as they offend God, and are therefore called "offences", so they are offensive to the churches of Christ, and are cognizable by them; they are staggering and stumbling to weak believers, when committed by professors of religion; are the means of inducing others to sin, and of hardening profane sinners in their iniquities, and give occasion to the enemy to blaspheme: but things that are good, and are made our incumbent duty, are not to be avoided, though persons may be offended thereat; such as the pure preaching of the Gospel, the profession of it, and submission to the ordinances thereof; for an offence is either taken or given; to give offence is one thing, which we should carefully avoid; and to take it, when there is no just reason for it, is another, and not to be regarded:
neither to the Jews, nor to the Gentiles, nor to the church of God; which may be considered as having a peculiar respect to the people of God: the two first of these, namely, Jews and Gentiles, being what constituted the first churches, and this at Corinth, so that they may be thought to be the parts, and the church the whole; and the apostle first mentions the one, and then the other, signifying, that they were not to give offence neither to single persons, nor to the whole church; and particularly in the case of eating things offered to idols, care was to be taken that neither Jews nor Gentiles were offended, being both members of the church. Or these may be considered as including all sorts of persons; for Jews and Gentiles include the whole world, and may here mean all that are without, that have no true faith in Christ, nor any spiritual knowledge of him; and "the church", all such as know him, believe in him, and profess his name: so that the apostle's sense is, that care should be taken that no offence be given to any sort of men, neither to the men of the world, of whatsoever character, nor to professors of religion, and more especially the latter; since offending one of the least of them that believe in Christ, is displeasing to him; and since he was so careful to guard against the offence of them, and will, by his angels, at the last day, gather out of his kingdom all such as offend; and has ordered his churches to mark them which cause offences and divisions; and since it is so hard a thing to reconcile an offended brother, who is harder to be won than a strong castle; though that is not his excellency, yet as it makes the case so difficult, it should be guarded against.
John Wesley
Give no offence - If, and as far as, it is possible.
Robert Jamieson, A. R. Fausset and David Brown
Give none offence--in things indifferent (1Cor 8:13; Rom 14:13; 2Cor 6:3); for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offense may be the result (1Cor 1:23). Giving offense is unnecessary, if our own spirit cause it; necessary, if it be caused by the truth.
10:3310:33: Որպէս եւ ես ամենեւին ամենեցո՛ւն հաճոյ լինիմ. ո՛չ խնդրեմ զանձին օգուտ, այլ զբազմա՛ց զի ապրեսցին։
33 ինչպէս որ ե՛ս բոլորին ամէն ինչում հաճելի եմ լինում ու չեմ փնտռում իմ օգուտը, այլ՝ շատերինը, որպէսզի փրկուեն:
33 Ինչպէս ես ալ ամէն կերպով ամենուն հաճոյ կ’ըլլամ ու չեմ փնտռեր իմ անձիս օգուտը, հապա շատերունը՝ որպէս զի փրկուին։
Որպէս եւ ես ամենեւին ամենեցուն հաճոյ լինիմ, ոչ խնդրեմ զանձին օգուտ, այլ զբազմաց` զի ապրեսցին:

10:33: Որպէս եւ ես ամենեւին ամենեցո՛ւն հաճոյ լինիմ. ո՛չ խնդրեմ զանձին օգուտ, այլ զբազմա՛ց զի ապրեսցին։
33 ինչպէս որ ե՛ս բոլորին ամէն ինչում հաճելի եմ լինում ու չեմ փնտռում իմ օգուտը, այլ՝ շատերինը, որպէսզի փրկուեն:
33 Ինչպէս ես ալ ամէն կերպով ամենուն հաճոյ կ’ըլլամ ու չեմ փնտռեր իմ անձիս օգուտը, հապա շատերունը՝ որպէս զի փրկուին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: так, как и я угождаю всем во всем, ища не своей пользы, но [пользы] многих, чтобы они спаслись.
10:33  καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.
10:33. καθὼς (down-as) κἀγὼ (and-I) πάντα ( to-all ) πᾶσιν ( unto-all ) ἀρέσκω, (I-please,"μὴ (lest) ζητῶν (seeking-unto) τὸ (to-the-one) ἐμαυτοῦ (of-myself) σύμφορον (to-beareed-together,"ἀλλὰ (other) τὸ (to-the-one) τῶν (of-the-ones) πολλῶν , ( of-much ,"ἵνα (so) σωθῶσιν. (they-might-have-been-saved)
10:33. sicut et ego per omnia omnibus placeo non quaerens quod mihi utile est sed quod multis ut salvi fiantAs I also in all things please all men, not seeking that which is profitable to myself but to many: that they may be saved.
10:33. just as I also, in all things, please everyone, not seeking what is best for myself, but what is best for many others, so that they may be saved.
10:33. Even as I please all [men] in all [things], not seeking mine own profit, but the [profit] of many, that they may be saved.
33. even as I also please all men in all things, not seeking mine own profit, but the of the many, that they may be saved.
10:33 Even as I please all [men] in all [things], not seeking mine own profit, but the [profit] of many, that they may be saved:
33: так, как и я угождаю всем во всем, ища не своей пользы, но [пользы] многих, чтобы они спаслись.
10:33  καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.
10:33. καθὼς (down-as) κἀγὼ (and-I) πάντα ( to-all ) πᾶσιν ( unto-all ) ἀρέσκω, (I-please,"μὴ (lest) ζητῶν (seeking-unto) τὸ (to-the-one) ἐμαυτοῦ (of-myself) σύμφορον (to-beareed-together,"ἀλλὰ (other) τὸ (to-the-one) τῶν (of-the-ones) πολλῶν , ( of-much ,"ἵνα (so) σωθῶσιν. (they-might-have-been-saved)
10:33. sicut et ego per omnia omnibus placeo non quaerens quod mihi utile est sed quod multis ut salvi fiant
As I also in all things please all men, not seeking that which is profitable to myself but to many: that they may be saved.
10:33. just as I also, in all things, please everyone, not seeking what is best for myself, but what is best for many others, so that they may be saved.
10:33. Even as I please all [men] in all [things], not seeking mine own profit, but the [profit] of many, that they may be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Ап. понимает, что других лучше всего учить своим собственным примером. И вот он указывает на пример собственного самопожертвования на благо ближнего (ср. IX). - Угождаю всем и во всем. Об угождении - см. выше гл. ст. 20-22: (об оппортюнизме). Конечно, Ап. разумеет здесь угождение в тех случаях, к каким каждый христианин может относиться свободно, не будучи связан общецерковною дисциплиною.
Adam Clarke: Commentary on the Bible - 1831
10:33: Even as I please all men - Act as I do: forgetting myself, my own interests, convenience, ease, and comfort, I labor for the welfare of others; and particularly that they may be saved. How blessed and amiable was the spirit and conduct of this holy man!
This chapter has already presented the serious reader with a variety of maxims for his regulation. -
1. As to his own private walk;
2. His domestic duties; and
3. His connection with the Church of God.
Let us review some of the principal parts.
1. We should be on our guard against what are called little sins, and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead by almost imperceptible links to sins of the deepest dye. See the example in this chapter:
1. The people sat down to eat and to drink.
2. They rose up to play, dance, and sing: and
3. They committed fornication, and brought upon themselves swift destruction.
2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence either in itself or its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy.
3. The Gentiles were in communion with demons by their idolatrous services. In what communion are those who feed themselves without fear, who eat with the glutton and drink with the drunkard? So they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, etc., and who carry their self-importance and worldly spirit even into the house and worship of God?
4. A spirit of curiosity too much indulged may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience, productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift.
5. In many actions we have a twofold rule - the testimony of God and charity: and in many things charity is the best interpreter of the testimony. The testimony often permits what charity forbids, because circumstances in time, place, etc., may render a thing improper on one occasion that might be proper on another.
6. Pious Quesnel has well said: Every thing honors God when it is done for his sake; every thing dishonors him when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality that all comes from God by his love, and all should be returned to him by ours. This rule we should keep inviolate.
7. Though many of the advices given in this chapter appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general in certain circumstances. God has given no portion of his word to any people or age exclusively; the whole is given to the Church universal in all ages of the world. In reading this epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises, let us act conscientiously, and inquire how many of its reprehensions we may fairly appropriate also.
Albert Barnes: Notes on the Bible - 1834
10:33: Even as I ... - Paul here proposes his own example as their guide. The example which he refers to is that which he had exhibited as described in this and the preceding chapters. His main object had been to please all people; that is, not to alarm their prejudices, or needlessly to excite their opposition (see the note at Co1 9:19-23), while he made known to them the truth, and sought their salvation - It is well when a minister can without ostentation appeal to his own example, and urge others to a life of self-denial and holiness, by his own manner of living, and by what he is himself in his daily walk and conversation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: Co1 10:24, Co1 9:19-23; Rom 15:2, Rom 15:3; Co2 11:28, Co2 11:29, Co2 12:19
John Gill
Even as I please all men in all things,.... The apostle sets himself as an example, though he was far from being a man pleaser, in the bad sense of that phrase; nor must these all things, in which he is said to please all men, be taken in the largest sense; but are to be understood of things indifferent, which might be done or avoided, without breaking the law of or contradicting the Gospel of Christ, or any of its rules and ordinances, to all which the apostle was inviolably attached; nor did he in these things seek to please men, but in all to act the part of a faithful servant of Christ, and steward of the mysteries of grace; see 1Cor 9:19. Moreover, it is not to bc thought that in fact he pleased all men; it is certain he did not; but he studied to please them; he did all that in him lay; he took the most proper methods to do it, though they were sometimes ineffectual.
Not seeking my own profit; worldly profit and advantage, riches, wealth, the emoluments of life, ease, rest, and pleasure; and chiefly he means the use of liberty in things indifferent; he was willing to forego all for the good of others:
but the profit of many, that they may be saved; he neglected his own private advantage, and the gratifying of himself in anything which was otherwise lawful, when he saw that would be an offence to others, be an hinderance of the Gospel, and deter any from embracing the Christian doctrine; that so he might be the, means of promoting the spiritual profit and edification of many souls, that they might be saved in the Lord with an everlasting salvation; He does not say all, but many, knowing that all will not be saved, only the elect of God; and whereas he knew not who these were, nor where they lay, he behaved in this manner to all men, that he might be the instrument of the spiritual good and salvation of the chosen ones among them, by preaching the Gospel to them without offence.
John Wesley
Even as I, as much as lieth in me, please all men.
Robert Jamieson, A. R. Fausset and David Brown
I please--I try to please (1Cor 9:19, 1Cor 9:22; Rom 15:2).
not seeking mine own-- (1Cor 10:24).
many--rather as Greek, "THE many."