1 Now I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea;
2 and were all baptized into Moses in the cloud and in the sea;
3 and all ate the same spiritual food;
4 and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ.
5 However with most of them, God was not well pleased, for they were overthrown in the wilderness.
6 Now these things were our examples, to the intent we should not lust after evil things as they also lusted.
7 Don’t be idolaters, as some of them were. As it is written, “The people sat down to eat and drink, and rose up to play.”
8 Let’s not commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell.
9 Let’s not test Christ, as some of them tested, and perished by the serpents.
10 Don’t grumble, as some of them also grumbled, and perished by the destroyer.
11 Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come.
12 Therefore let him who thinks he stands be careful that he doesn’t fall.
13 No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it.
14 Therefore, my beloved, flee from idolatry.
15 I speak as to wise men. Judge what I say.
16 The cup of blessing which we bless, isn’t it a sharing of the blood of Christ? The bread which we break, isn’t it a sharing of the body of Christ?
17 Because there is one loaf of bread, we, who are many, are one body; for we all partake of the one loaf of bread.
18 Consider Israel according to the flesh. Don’t those who eat the sacrifices participate in the altar?
19 What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything?
20 But I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God, and I don’t desire that you would have fellowship with demons.
21 You can’t both drink the cup of the Lord and the cup of demons. You can’t both partake of the table of the Lord and of the table of demons.
22 Or do we provoke the Lord to jealousy? Are we stronger than he?
23 “All things are lawful for me,” but not all things are profitable. “All things are lawful for me,” but not all things build up.
24 Let no one seek his own, but each one his neighbor’s good.
25 Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience,
26 for “the earth is the Lord’s, and its fullness.”
27 But if one of those who don’t believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience.
28 But if anyone says to you, “This was offered to idols,” don’t eat it for the sake of the one who told you, and for the sake of conscience. For “the earth is the Lord’s, with all its fullness.”
29 Conscience, I say, not your own, but the other’s conscience. For why is my liberty judged by another conscience?
30 If I partake with thankfulness, why am I denounced for something I give thanks for?
31 Whether therefore you eat or drink, or whatever you do, do all to the glory of God.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 10:1–4Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as thou eatest the Lord's Body, so they the manna: and as thou drinkest the Blood, so they water from a rock. … For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, "that followed them." … "For He who set those things before them," saith he, "the same also hath prepared this our Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood."
Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as thou eatest the Lord's Body, so they the manna: and as thou drinkest the Blood, so they water from a rock. … For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, "that followed them." … "For He who set those things before them," saith he, "the same also hath prepared this our Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood."
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 23; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 10:13repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. … Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." … For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable.
repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. … Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." … For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 24; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 10:16–17"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" Very persuasively spake he, and awfully. For what he says is this: "This which is in the cup is that which flowed from His side, and of that do we partake." … "The bread which we break, is it not a communion of the Body of Christ?" Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread. … For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ
"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" Very persuasively spake he, and awfully. For what he says is this: "This which is in the cup is that which flowed from His side, and of that do we partake." … "The bread which we break, is it not a communion of the Body of Christ?" Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread. … For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 24; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 10:16–17It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. … For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. … From the connection of the passage, therefore, we may conclude, that (koinonian) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him. Now, when the cup is called a participation, the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as truly communion in the blood, as we drink wine with the mouth.
It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. … For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. … From the connection of the passage, therefore, we may conclude, that (koinonian) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him. Now, when the cup is called a participation, the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as truly communion in the blood, as we drink wine with the mouth.
John Calvin, Commentaries, on 10:16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 10:13But to this word of caution he adds a word of comfort, Co1 10:13. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. … 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. … 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. … 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. … 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.
But to this word of caution he adds a word of comfort, Co1 10:13. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. … 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. … 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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 10:13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Corinthians 10:31it 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; … 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 … 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 … The Jews have a saying much like this, "let all thy works be done to the glory of God"
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; … 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 … 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 … The Jews have a saying much like this, "let all thy works be done to the glory of God"
John Gill, An Exposition of the Old and New Testament, on 10:31; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 10:16–17The 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. … 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.
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. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 10:16 and 10:17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Corinthians 10:4The 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; … 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
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; … 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
Adam Clarke, Commentary on the Holy Bible, on 10:4; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
1 Corinthians 10
1 Corinthians 10:1–31, World English Bible
1 Corinthians 10 in the Bible · Told in the Story: Chapter 18, To the Glory of God
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 10:1–4Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as thou eatest the Lord's Body, so they the manna: and as thou drinkest the Blood, so they water from a rock. … For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, "that followed them." … "For He who set those things before them," saith he, "the same also hath prepared this our Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood."
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 23; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 10:13repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. … Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." … For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 24; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 10:16–17"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" Very persuasively spake he, and awfully. For what he says is this: "This which is in the cup is that which flowed from His side, and of that do we partake." … "The bread which we break, is it not a communion of the Body of Christ?" Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread. … For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 24; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 10:16–17It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. … For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. … From the connection of the passage, therefore, we may conclude, that (koinonian) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him. Now, when the cup is called a participation, the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as truly communion in the blood, as we drink wine with the mouth.
John Calvin, Commentaries, on 10:16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Corinthians 10:13But to this word of caution he adds a word of comfort, Co1 10:13. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. … 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. … 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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 10:13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Corinthians 10:31it 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; … 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 … 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 … The Jews have a saying much like this, "let all thy works be done to the glory of God"
John Gill, An Exposition of the Old and New Testament, on 10:31; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Corinthians 10:16–17The 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. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 10:16 and 10:17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Corinthians 10:4The 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; … 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
Adam Clarke, Commentary on the Holy Bible, on 10:4; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.