1 Corinthians - Verse by Verse Study - Chapter 10

1 Corinthians 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;

Here we have another verse that Paul includes the phrase that he would want the saints he is writing to not be ignorant. There are several of these passages throughout Paul's epistles that we shouldn't be ignorant of, and are things we should pay special attention to today since he is the apostle to the Gentiles (Rom 11:13). In this verse and continuing to the next few verses, we are given a brief history lesson, and all this in light of what the Corinthians asked Paul about things sacrificed to idols (1 Cor 8:1). Over the next few verses, Paul is going to give examples of when the nation Israel committed idolatry and the consequences of their actions.

Paul starts off by saying that "all our fathers were under the cloud, and all passed through the sea." Who is Paul referring to here? What group of ancestors were "under a cloud" and passed through the sea?" Also note the pronoun is "our" and not "their". These little words are often extremely important and the source of doctrinal error if the bible student doesn't "rightly divide." It should be clear already in this verse that Paul is referring to the nation of Israel during the time of the Exodus, when the pillar of cloud led them out of the land of Egypt and God allowed them to escape Egypt by parting the Red Sea (Ex 13:17-14:31). All we have in this verse is the beginning of the history lesson with the application to come later. There is no other group of people mentioned that both were "under the cloud" and "passed through the sea," so we must conclude that this is referring to Israel.

Isn't it interesting that God, through Paul, is writing to Gentile believers at Corinth and yet tells them that "all OUR fathers" were there at the time of the Exodus? How could this possibly be? Isn't the nation of Israel separate from Gentiles? The answer can be found with just a bit of bible study, and should become quite clear. First, let's refer to a statement God made through the apostle Paul in Romans chapter 4:

Romans 4:16
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of US all

I start here so that we see where this is driving to. Abraham is claimed the father of us all - again note the pronoun. Paul was writing to the saints at Rome and telling them that the promise came upon the whole world, not only to those under the Law, but "to that also which is of the faith of Abraham. Now, Paul took several verses to prove this, which we would do well to consider next. This passage will provide the reason of the "therefore" at the beginning of Romans 4:16.

Romans 4:1-16
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all

There is much to be said about these verses, but I will limit it to the point being addressed in 1 Corinthians 10. Paul proves that Abraham's righteousness was accounted to him while in uncircumcision and that it was granted by faith apart from works (Rom 4:3-5). We also see that God plays no favorites. Even though He raised up the nation Israel to show Himself and His plan of salvation to the world, this righteousness might be imputed to all them that believe, whether circumcised physically or not (Rom 4:11-12). Justification comes by faith, as it is written, the just shall live by faith (Rom 1:17, Hab 2:4). So then, we get to the conclusion that righteousness is obtained by faith apart from physical works, that it might be by grace, to all them that believe and walk in the steps of Abraham.

Why then the Law? Why did God have Israel's salvation also based on works? That would be a natural question and is answered when rightly dividing the word of truth. I won't go into length here, but we know the Law pointed out sin (Rom 3:20). It also pointed to the fact that work must be done to take care of sin, a work God would complete in Christ. God is at liberty to name the terms of salvation from sin and death how He wanted since this is His creation and He knows all the rules. God worked with mankind differently through history, giving promises specifically to Israel (priesthood, earthly kingdom, etc.) and different promises to the Body of Christ (saved from Tribulation period, all spiritual blessings without needing to perform works, etc). God does not show partiality, but rather bases the terms on what He has chosen to reveal to mankind. Now that we have the full word of God this side of Heaven (Col 1:25), there is no further work needed, which is why we are saved from sin and death entirely apart from works, trusting in God's work through Jesus Christ on the cross (Eph 2:8-9). I would encourage the bible student to examine the scriptures to see if these things are so.

We can conclude then from 1 Corinthians 10:1 that all those that believed in God like faithful Abraham were in that group of Israelites that crossed on dry ground across the Red Sea in that day. God was about to give them the Law and usher in the dispensation of Law, but at the time of the Red Sea crossing, that had not yet taken place. Now, not all Israel were believers at that point, but every sincere believer in the world at that time crossed the Red Sea. How can I say that? By what we've examined so far in scripture (1 Cor 10:1 saying "all"), what we will see in the ensuing verses of 1 Corinthians 10, and also this passage in Romans 9:

Romans 9:6-8
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

The "fathers" in 1 Corinthians 10 are referring to those of faith, to those of promise. Even if they lived under a different dispensation, they had faith in God, His word, and that God would be faithful. That's amazing to think about, isn't it? Yet, it is what the scripture says: "All our fathers...," not "some of our fathers..." here in 1 Corinthians 10:1. It may not be as amazing when we consider that there were only 8 faithful people in the world in Noah's day. Still, pronouns and little words are very important to pay attention to when studying God's word, the bible.

1 Corinthians 10:2
And were all baptized unto Moses in the cloud and in the sea;

Continuing from verse one, all our fathers were baptized unto Moses in the cloud and in the sea. Again, these are all the sincere believers at that time, following in the footsteps of faithful Abraham that were baptized unto Moses in the cloud and in the sea. It is interesting to me that every time baptism is mentioned, there is always a medium and a destination. What I mean is that one is baptized in something (medium) to or into something (destination). Here there are two mediums, the cloud and the sea, and the destination is to Moses. What is the significance of that? First, this baptism doesn't involve immersion in water. I feel silly having to say so, but there are those that see the word baptism and presume baptism means immersion in water every time it is used based on John the Baptist's ministry. These Israelite believers passed through the sea, but this baptism is not wet. What does scripture say?

Exodus 14:21-22
21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.
22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

God says that this event was totally dry for Israel. Hollywood may play it up by having the actors sprayed with water as they pass through, but scripture is clear that the ground was dry and the water was in walls on either side of Israel. No, baptism doesn't always mean immersion or sprinkling with water. Much rather, baptism in scripture has the idea of identification. in this verse, it indicates that the sincere believers were identified to Moses by way of the cloud (manifestation of God) and the sea (the evident work of God). They were now convinced of God as being true, their need of God to redeem them, that God chose Moses to lead them at this time, and subsequently they would keep the Law as given to Moses on Sinai. Thus, they were baptized unto Moses in the cloud and in the sea.

John the Baptist's ministry was the baptism of repentance (Matt 3:11a, Mark 1:4, Luke 3:3). Believers would be identified as changing their minds about God and His word, realizing they were sinners because of the Law they had, confessing their sins and turning back to adhere to the Law. In Matthew 3:11, John mentions the one coming after him (Jesus Christ) would baptize with the Holy Ghost and with fire. This would essentially be identifying believers (Holy Ghost) and unbelievers (fire). Those that would be baptized with the Holy Ghost would be given a taste of the New Covenant promised to Israel (Jer 31:31-34, Matt 26:26-29, Mark 16:15-18, Luke 24:36-49, Acts 1:1-6, 2:1-21). God makes this clear in the sheep and the goats illustration in Matthew chapter 25:31-46. Had Israel believed in Christ as a nation, the world would have gone right into the Tribulation period and the promised kingdom. Yet they did not, and God concluded Israel, as a nation, in unbelief so that He could have mercy upon all, commissioning the apostle Paul with the message of reconciliation (Rom 11:25-32, 2 Cor 5:17-21).

Those three baptisms mentioned in Matthew 3:11 are different that what we experience today in the dispensation of grace, the dispensation committed to the apostle Paul. Remember that no works are required for salvation today, which was not the same for the believer under the Law. There is but one baptism for today:

Ephesians 4:4-6
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.

What is this one baptism for today in the Body of Christ mentioned in Ephesians 4:5? It is done by the Holy Spirit and described here:

1 Corinthains 12:13
13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

See again the medium (Holy Spirit) and the destination (one body = Body of Christ). The word "by" here is the Greek "en", typically translated in or among, and the word "into" is the Greek "eis". These same Greek words are used here in 1 Corinthians 10:2, where "unto" is the Greek "eis" and "in" is the Greek "en". The one baptism for today is in the Holy Spirit to the Body of Christ, the amazing miracle that takes place the moment one puts their faith in the finished work of Christ on the cross. Believers are delivered from the power of darkness and translated into the kingdom of God's dear Son (Col 1:13). They are taken from being positionally in Adam to being in Christ (Rom 5:12,21, 1 Cor 15:22, 2 Cor 5:21). This is the one baptism for today, and a glorious baptism it is!

1 Corinthians 10:3
And did all eat the same spiritual meat;

Continuing the thought from the first two verses, Paul is saying that all our fathers which were under the cloud and passed through the sea all ate the same spiritual food. What does that mean? First, if there is any question on what is written in the bible, before beginning to speculate, always search the scriptures first to see if God defines it. This will give us clearer understanding rather than looking to man's interpretation, knowing that scripture is no of any private interpretation (2 Pet 1:20-21). Yes, God does talk about eating spiritual food elsewhere, and a quick study will reveal what this is saying.

Matthew 4:1-4

1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
2 And when he had fasted forty days and forty nights, he was afterward an hungred.
3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

In this familiar passage where our Lord Jesus was in the wilderness and tempted of Satan, we see Jesus speak of spiritual bread by quoting Deuteronomy 8:3. Right away we can see that the word of God is spiritual food for man to be truly sustained. There are a few other passages we can quickly consider.

A reading through John 6:26-58 is where Jesus Christ claims He is the bread of life and that all who wish to have eternal life must "eat his flesh". Of course, He isn't saying that we needed to eat part of his physical body. If the analogy wasn't clear, Jesus answer to the murmuring is in John 6:63 when He says that "the words that I speak unto you, they are spirit, and they are life." Again, the word of God is life and what must be "eaten". Jesus is the embodiment of the word as we read in John 1:1 and 1:14. So then, coming back around to 1 Corinthians 10:3, the fathers which were under the cloud and passed through the sea ate the same spiritual food, which is the word of God. These were the sincere believers at that time.

1 Corinthians 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.

Just like they ate that spiritual food, they also drank the same spiritual drink. Now, I see that this is a reminder of the physical thing that happened during the exodus when God supernaturally watered the people and flocks of Israel by commanding Moses to strike the rock at Horeb in Exodus 17:1-6. Yet here in 1 Corinthians 10:4 there is a clear spiritual application. Though these fathers drank of the physical water, since we know they were the faithful, they were really drinking of the "spiritual rock" which was Christ.

One thing to point out in the Greek is that there is a definite article at the end. This verse more accurately says "and the rock was the Christ." Even though the fathers being spoken of here were under a different dispensation, or set of rules to live by, they still followed after the Christ.  They took God at His word, proverbially eating it up, trusting that God was going to bring about salvation by the Christ. Because of the revelation of the mystery as given to the apostle Paul, we can understand that the believers during the exodus period were positionally "in Christ."

1 Corinthians 10:5
But with many of them God was not well pleased: for they were overthrown in the wilderness.

Ah, but we have the harsh reality that not all of those who were taking part in the exodus were believers. We can read about how Israel, as a nation, would constantly murmur against Moses and against God. It was due to unbelief that an entire generation would be dead in the wilderness over a period of 40 years before the nation of Israel could begin the conquest in the promised land.

Note well that this verse says "many" and not "all". God always had a remnant of believers from the beginning.

1 Corinthians 10:6
Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

2 Timothy 3:16-17 comes to mind when I read this verse. God is going to remind us what the unfaithful generation did during the exodus period, and that these are examples for us today. All scripture is inspired of God and is profitable, as 2 Tim 3:16-17 says. Though God isn't directly giving us commands for today in the book of Exodus, we can learn much from studying what is in it.

This example is pertinent for the saints at Corinth since they were having problems with their conduct and they had specific questions on idolatry. Paul has already called them carnal and is now reminding them of what God has done in the past to those who behaved against God's will. Though we are saved from sin by grace entirely apart from works, we can learn good behavior by examining history recorded in scripture. Let us heed this warning then, and not lust after evil things as they did.

1 Corinthians 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.

The account being referred to here is in Exodus 32. Observe:

Exodus 32:1-6
1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
2 And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.
3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.
4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.
6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.

Verse 6 of the above passage is what Paul is quoting in 1 Corinthians 10:7. Note how it really didn't take long for the people of Israel to give themselves over to idol worship. We're talking a matter of days. Before anyone gets too hard on Israel, know that the heart of man is deceitful above all things and desperately wicked (Jer 17:9). If God didn't do a work on His end, if God didn't give the promise of the Messiah from the beginning, nobody would ever have been saved (John 6:44). God wasn't kidding when He told Adam that Adam would surely die when he ate of that fruit of the tree of the knowledge of good and evil. Praise God for His grace! Back on topic, I'll give a brief synopsis of the time frame starting in Exodus 19.

We read that Israel was led to Mount Sinai in the third month since leaving Egypt (Ex 19:1). Moses tells all the people how that Israel will be a kingdom of priests and a holy nation IF they obey what God tells them (Ex 19:3-7). Note that they are entering into a covenant and must perform their end. Israel agreed, and so God told them that for the next 3 days, the people of Israel were to sanctify themselves because God Himself would speak to them (Ex 19:8-17). On that third day, God spoke the familiar 10 commandments in Exodus 20, as well as this important bit at the end of that chapter:

Exodus 20:22-26
22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.
23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.
24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
25 And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.
26 Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.

God tells them not to make gods of silver or gold and gives them instructions on how to build an acceptable altar. For the next three chapters, God gives them the further details of what we generalize as "The Law." God again says in Exodus 23:13 "And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth." Do we understand that God wants no idol worship whatsoever?

In Exodus 24:1-2, there is a pause to the giving of ordinances and statutes, where we read that Moses, Aaron, Nadab, Abihu, and 70 elders of Israel come to worship God, though only Moses approached the LORD. Moses told the people what God said, built an altar, offered sacrifices, and wrote what God told him in a book. Then he read those laws and ordinances from the book again to the people, which the said they would do, and they ratified the covenant by blood (Exodus 24:3-8). Then Moses, Aaron, Nadab, Abihu, and 70 elders of Israel had the privilege of eating and drinking in the presence of God (Exodus 24:11). Right after this, we read that God invited Moses up the mount and Moses told the elders to wait for him to come down, leaving Aaron and Hur in charge until he got back. Joshua also attended to Moses (Exodus 24:12-14). It took one more week for Moses to go into the presence of God (Exodus 24:15-17). Finally there is this quote here:

Exodus 23:18 - 18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

Exodus chapters 25-31 records what God said to Moses concerning the tabernacle, how to build it, and also about the priesthood. At the end of Exodus 31 in verse 18, God gives the tables of stone with what He had spoken to Moses. It was about this time that we pick up with Exodus 32 and the idol making and worshiping performed by Aaron and the nation Israel. So then, it took just 40 days before the people of Israel broke their covenant with God (cf Deut 9:7-12). Of course, nothing escapes God's attention, so we read His response along with Moses' intercession for Israel:

Exodus 32:7-14
7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:
8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.
9 And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:
10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?
12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.
14 And the LORD repented of the evil which he thought to do unto his people.

I go through all of this for us to see the gravity of what occurred in this event. God's warning to us in 1 Corinthians 10:7 is that we be not idolaters like this generation of Israel was, where God had said He was willing to wipe out Israel and start again with Moses. Yes, we live in the age of God's grace, but as Paul says in Galatians 5, we should not use our liberty in Christ as an occasion to the flesh (Gal 5:13). Much rather, we should walk in the Spirit, and obey God, using our bodies as instruments of righteousness (Rom 6:13-14). Works may not matter for salvation from sin and death today (Eph 2:8-9), but what we do makes a difference in those around us, and we should endeavor to share and live the message of gospel of the grace of God every day, so that people choose to have faith in the gospel and come to the knowledge of the truth (1 Tim 2:4, Titus 3:3-8).

1 Corinthians 10:8
Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

This is a reference to what some of Israel did in Numbers 25:1-9. Here is the passage:
1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.
4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.
5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.
6 And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.
7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;
8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.
9 And those that died in the plague were twenty and four thousand.

Now the first thing that probably jumped out is verse 9 in the Numbers passage has 24,000 that died while 1 Corinthians 10:8 has 23,000. This is no issue though for the bible student, for Paul says "in one day" whereas the passage in Numbers doesn't define the timeline. The other 1,000 may have died a different day, or there may have been 1,000 put to death on account of the judges in Numbers 25:4-5. There isn't a contradiction here, and we need not worry about the detail. The point is that many people chose idolatry and to eat of the sacrifices to these idols after receiving the Law, which told them explicitly not to do that. It was because they willingly broke God's Law that this plague came upon Israel.

Israel lusted after these evil things, which was wrong according to the Law. Today, we are no longer under Law, but under grace (Rom 6:13). Does that mean we should willingly break the Law because we are no longer under Law but under grace? God forbid! Paul answers this question twice in Romans 6

Romans 6:1-2, 15-18
1 What shall we say then? Shall we continue in sin, that grace may abound?
2 God forbid. How shall we, that are dead to sin, live any longer therein?

15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
18 Being then made free from sin, ye became the servants of righteousness.

We should hate sin just like God does while we live under grace. Being made free from sin, we should not desire to do it anymore, but rather be repulsed by it. The Law is good and points out sin (Rom 3:20). When it is recognized, we should go the other direction, and use our liberty in God's grace to walk after the Spirit and not after the flesh (Gal 5:13, 16-18).

1 Corinthians 10:9
Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

Now Paul is referencing Numbers 21:1-9. Here is the passage:

Numbers 21:1-9
1 And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners.
2 And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.
3 And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.
4 And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.
5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.
6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.
8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.
9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

We see the covenant relationship between God and Israel pretty clearly in verses 1-4 of this passage, and I included it just for a bit of context. Right after that account, sadly we see some of the Israelites complaining against God and Moses. This is hard for me to understand, because at this time, the pillar of cloud by day and the pillar of fire by night was leading the nation of Israel through the wilderness. They had first-hand witness of what God did in Egypt and afterward crossing the Red Sea on dry ground. God was so clearly with them, supernaturally caring for them in the wilderness by giving them manna, and yet some among their number complain about it. They are without faith, set against God and His righteousness, and God deals with it by sending fiery serpents among the people. Remember that this was the covenant relationship. If Israel obeyed God indeed and kept the covenant, there would be blessings. If they disobeyed, there would be curses (Ex 19:1-8, 23:20-33, 24:1-11). These serpents in the account of passage in Numbers 21:1-9 had a lethal bite, which scared the people back in line, realizing that they dishonored God by lusting after what they had in Egypt, breaking His Law (Ex 20:17). God responds by sending them punishment, as the Law and covenant relationship required.

Once more, we under the dispensation of grace should not engage in such practice as murmuring against God. Does this make us lose our salvation from sin and death? No, we have that by God's grace through faith apart from works (Eph 1:13-14, 2:8-9). But how unprofitable to lust after temporary things rather than thanking God for all He provides on a daily basis (Phil 4:6-7).

1 Corinthians 10:10
Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

This appears to be referencing Numbers 16:41-50. Observe:

41 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.
43 And Moses and Aaron came before the tabernacle of the congregation.
44 And the LORD spake unto Moses, saying,
45 Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.
46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
47 And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.
48 And he stood between the dead and the living; and the plague was stayed.
49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.
50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.

This was another sad incident in the history of Israel. Despite all the signs and wonders God did before the eyes of the congregation, some of their hearts still turned from truth and spoke against God. God had ordained that Moses was the leader of Israel and Aaron was the first high priest (Ex 2:11-14, 3:7-10, 28:1-4, 43, etc). Now the people were speaking against what God had set in place, and as they were a covenant people, God must do something about it (Ex 19:1-8, 24:1-8). The plague claimed many lives during this incident, and the crime was ultimately blaspheming God, as Moses and Aaron were God's representatives in the office God gave them.

This says something about the recent news in that hate speech is now punishable by crime in certain countries. We enjoy the freedom of speech that we have for now in the USA, so let us use that to glorify God in the program He has for us today. Please understand that we who are in the church which is the Body of Christ, are NOT a covenant people today. There is nothing we have to do on our end in terms of works to be saved from sin and death (Acts 16:27-31, Eph 2:8-9, 1 Cor 15:1-4). In those cross references in Exodus above, we see that the nation of Israel IS a covenant people, that if they do their end, God will do His and vice versa. However, in God's grace and mercy, He concluded the nation Israel in unbelief so that He could have mercy upon all, desiring all to be saved and come to the knowledge of the truth (Acts 9-13, Rom 11:25, 32, 1 Tim 2:4). The covenants and promises are set aside for a time, until the fullness of the Gentiles (nations) be come in (Rom 11:25). At that time, all the prophecy and covenants will be the law of the land again (Rom 11:29). Make today the day of your salvation by faith in what God did through Christ on the cross of Calvary (Rom 3:21-28, 5:6-12, Eph 2:8-9, 1 Cor 15:1-4).

1 Corinthians 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.

Clearly, God had a purpose for all of scripture. People didn't always behave the way they should, and God didn't sugarcoat it. Rather, as Paul says here, these things happened as examples that we should learn from. They are warnings we should heed. There were many among the covenant people that disobeyed the covenant, and there were severe consequences. They could have had a plethora of blessings if they only obeyed God's voice indeed. Unfortunately, they chose to hold the truth of God in unrighteousness through unbelief (Rom 1:18-19).

Israel was under the covenant of the Law. They had to keep the works as well as have faith, but doing the works alone still wasn't enough as our Lord Jesus testified many times to the religious rulers of that day. They may have been flattering Him with their words, but the hearts were far from Him (Matt 15:1-9). All of these things are an admonition for us who are not under Law, but under grace (Rom 6:14). How should we behave? Works do not matter concerning our salvation from sin and death today, but clearly, there is a way we ought to behave. We should respond with immense gratitude for the work Jesus Christ did for us on the cross of Calvary and seek to share His message of reconciliation at every opportunity (2 Cor 5:17-21). We should trust God implicitly at His word, rightly divided, endeavoring to show ourselves approved unto Him (2 Tim 2:15).

The last part of this verse should open our eyes to God's timeline. The KJV has that we, the Body of Christ, are in the "ends of the world". Let's take a closer look at the original language for some more insight. After the comma, the Greek reads like this:

eis hous ta tele ton aionon katenteken

This translates literally to:

to those the ends of the ages have come/arrived.

The context would help us understand how aionon should be translated, because "world" or "ages" can fit, but I think in our modern language it makes more sense to keep "ages" there. We can see how history was broken up into different ages, but I'm mostly concerned with the biblical ages. Essentially there was the time before the covenant people (Genesis 1 - 11), the time of the covenant people (Genesis 12 - Acts 8), the period of Grace to interrupt the culmination of the times prophesied to the covenant people (Acts 9 - Philemon), then the culmination of the times prophesied to the covenant people (Hebrews - Revelation).

We currently live in the "ends of the ages" or the "last days" in the sense that there is no more written in the word of God that He hasn't told us will happen before the end of the present evil age (Gal 1:4). What God did in ushering in the Body of Christ and the dispensation of grace is postpone the fulfillment of the day of wrath, or vengeance, because His will is that all mankind are saved and come to the knowledge of the truth (1 Tim 2:4). This is the last offer of grace and peace before God's wrath will be unleashed upon the world and then all things made new. This is why Christians should have a sense of urgency to share the message of reconciliation as God's ambassadors, knowing He could call us to Heaven with Him at any moment (2 Cor 5:17-21, 1 Thess 4:13-18, Titus 2:13, Phil 3:20-21).

1 Corinthians 10:12
Wherefore let him that thinketh he standeth take heed lest he fall.

Again, all those consequences unbelieving Israel endured should give us pause to think about our own conduct. Where is our heart at? Is it in following after God or after man? Do we sincerely believe that Jesus Christ's death, burial, and resurrection is sufficient to pay for our sins in full (1 Cor 15:1-4, Col 2:13)? If we do believe that, we are eternally secure (Eph 1:13-14). Even so, that doesn't give any member of the Body of Christ license to boast (Eph 2:8-9). Paul is exhorting the congregation at Corinth to examine themselves here. The one that thinks he stands should take heed lest he fall. Really examine yourself and see where your heart is at, and make sure that you are saved by faith in Christ's work and not your own.

Also know that if the gospel of grace gets mixed with any other doctrine, we rob ourselves of the blessing and simplicity that is in Christ (Col 2:6-23). Condemnation will result that we aren't good enough or some such. Let God's word change your mind. Let the glorious gospel of the grace of God be the foundation built upon, setting you free of the bondage of of the Law or any form of legalism.

1 Corinthians 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.

This verse is often quoted as encouragement to fellow Christians when going through a tough time. It is also quoted to exhort fellow Christians to make the right choice. This is all well and good. Even so, let's take a closer look at what the verse is saying.

We just were told of all the examples of poor behavior and choices made by the Israelites. Now we are reminded that in today's age, there is no temptation or trial that lays hold on us but those that come upon all mankind. Just because believers are now in the Body of Christ doesn't mean that we have supernatural protection against all evil around us. We still go through undesirable things as a result of man's sin against God in the Garden of Eden. Believer's houses and cars will need repairs,  believers will get sick, etc. The point is that God is faithful and will not allow us to go through something we can't handle. Every day is filled with choices, and we should constantly be thinking if the choice we're making honors God or not. Remember this: it's entirely up to us to make the right choice. God will never interfere with the free will He gave to mankind. God will make a way of escape that we may endure the trial or temptation, but again, it is up to the individual going through the trial to choose God's way of escape or not.

Praise the Lord for giving us a blessed hope to look forward to in the catching away of the Body of Christ to be with God forever (1 Thess 4:13-18, Titus 2:13, etc.). All believers in this dispensation of grace get to look forward to that event, as well as partake in the position we have "in Christ". We already have all the spiritual blessings in the heavenlies in Christ (Eph 1:3). In the moment of faith in the death, burial, and resurrection of Christ as atonement for our sin, we are made holy and without blame before God (Eph 1:4). We are sealed by the Holy Spirit of God until that day of being caught away, so we have eternal security (Eph 1:13-14). When we focus on who we are "in Christ," it is tremendous motivation to make the right choice each day, meaning the choice to honor God in whatever situation we're in.

1 Corinthians 10:14
Wherefore, my dearly beloved, flee from idolatry.

Since we ought to know what it means to be in Christ, and since we have such a large amount of examples of behavior not to do, it should be clear that idolatry should not have any place in the life of a believer. God certainly hates idolatry and justly brought punishment on those practicing it under the covenant relationship. Just because we're under grace today doesn't give believers license to commit idolatry or encourage those who do by not taking a stance against it. If we are accepted in Christ because of the love God commended toward us on the cross, why would we dishonor Him in that way?

This verse again goes all the way back to chapter 8 and verse 1. The Corinthians had some questions on food sacrificed to idols and Paul was addressing it. He laid out biblical truth for the next couple of chapters, culminating here in what they should have already understood: have nothing to do with idolatry.

I've often heard of jokes that there are many who worship the gods of "niffle" and "nicka" on the weekends instead of coming to church (NFL and NCAA). Games, hobbies, and activities are all fine and good. God created everything as "neutral", but it is how we use them or deem them that can cause problems (Rom 14:14). God did make all things for us to enjoy (1 Tim 6:17). So as God spared nothing in giving us His only Son to save us from sin and death, which we caused, let us seek to honor Him first and then play with what God made for us to enjoy. Of course, we can honor Him in those things that we play and enjoy as well.

1 Corinthians 10:15
I speak as to wise men; judge ye what I say.

I think this was meant for a challenge to the wayward saints at Corinth. Paul just backed up what he was talking about with much scripture, concluding with the previous verse that bluntly says to flee from idolatry. As one final punch, he tells this local assembly of believers that they are wise and should know that what Paul is saying is truth. "You are wise," Paul tells them, "You judge what I'm saying."

We also remember that in 1 Corinthians 2: Paul reminds us that the sincere believer has the mind of Christ (1 Cor 2:10-16). We are indwelt by the Holy Spirit in the moment of faith in the death, burial, and resurrection of Christ as payment for our sin (Eph1 :13-14), so we may discern these spiritual things. We would fit the biblical definition of "wise" as long as we "quench not the Spirit" (1 Thess 5:19). Again, therein lies our free will choice.

1 Corinthians 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?

Turning things around now, Paul speaks of "that which he received" from Jesus Christ Himself (1 Cor 11:23-26). This practice of partaking in what we call the "Lord's Supper" or "Communion" is to show where our faith is. In the immediate context here in chapter 10, Paul just finished his thoughts on food sacrificed to idols. To contrast that, he brings us to the attention of a tradition we do to examine and remind ourselves of where our faith is. Jesus Christ shared the cup at the Passover meal with the twelve and told them that it was the blood of the New Covenant (or New Testament, Matt 26:27-28). He also broke bread with them and said it was His body given for them (Matt 26:26). All of this is a reminder of our place "in Christ."

In that moment of faith, the believer is baptized into the Body of Christ by the Holy Spirit (1 Cor 12:13). We partake of His death, burial, and resurrection by this identification (Rom 6:3-11). Paul is setting up another point in this verse and the next few verses to further help the saints understand their identity "in Christ" and that we should have nothing to do with idols.

1 Corinthians 10:17
For we being many are one bread, and one body: for we are all partakers of that one bread.

Why are we talking about bread now? How are we "one bread?" Because of the reference just given in the previous verse of the last supper. Jesus broke His body and shed His blood, then revealed to the apostle Paul that that act reconciled the world unto Himself (2 Cor 5:1). Remember, believers in the dispensation of grace have been baptized in the Holy Spirit into the Body of Christ (1 Cor 12:13). All of the sincere believer, the "many" here in this verse, are in the Body of Christ. Therefore, we are all partakers of that one bread, the Body of Christ. We remind ourselves of this every time we take part in what we call communion today.

1 Corinthians 10:18
Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

Now take a moment and read through the Law and the ordinance of the priesthood for Israel. These are the things Israel was to do that they may live (Deut 4:1). They were to take part in sacrifices for sin and cleansing. The priests that performed the sacrifices would get a portion of the sacrifice as their food (Lev 6:14-18). Take note of what is said here:

Leviticus 19:1-8
1 And the LORD spake unto Moses, saying,
2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
6 It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.
7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted.
8 Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.

See in verses 5-8 that God sums up the sacrifice offered to Him and that the people partook of it? Believing Israel would partake of the sacrifice offered to the God of Israel. This is what is meant in this verse of "after the flesh" as it is referring to the physical things they would do.

1 Corinthians 10:19
What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

So what is Paul saying? What is he taking a couple of chapters to say? Interesting that he poses the  question here. Is Paul saying the idol or sacrifice to the idol is anything? Far from it. Recall that Paul already reminded us that we know that an idol is nothing in the world, and that there is none other God but one in 1 Corinthians 8:4. The idol isn't anything because the earth is the Lord's and the fullness thereof, as we will see in this chapter in verses 26 and 28. No, the point will be made in the next verse.

1 Corinthians 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.

Israel would partake in sacrifices unto the true God. They would show their faith and where their heart was at when obeying the Law. In contrast, when Gentiles partake of sacrifices to idols, it is showing where their heart is at. It is most certainly not for the one true God. As we read here, it is to devils, or those spiritual beings that followed after Satan in his rebellion (2 Pet 2:4-6, Jude 6-7, Rev 12:4). If that's what the Gentiles are doing when sacrificing to idols, should a believer in Jesus Christ and the atoning work on the cross of Calvary take part in that? God forbid!

How could any sincere believer think that that is okay? No believer in Christ should have anything to do with idolatry. Granted, we may not know many people that will sacrifice to an idol of rock or wood today. However, we still deal with idolatry. The mentality of the immature believer would ask a question like, "How much can I get away with?" or "How far can I go?" They may even think, "I'm under grace, so I can do anything I want." That is carnal thinking bent on giving into the fleshly desires. Instead of that, we should ask ourselves, "Is what I'm doing honoring God and what He did for me?" Instead of using our liberty for an occasion to the flesh, we should serve one another so that others can see Christ in us, the hope of glory, and choose to be saved themselves (Gal 5:13, Col 1:27, 2 Tim 2:26).

1 Corinthians 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.

If any believer takes part in both communion and food sacrificed to idols, what is that showing? That faith is in both the one true God, who said not to worship idols, and in the idol or devil. This is a double-minded person, which our Lord rebuked in His earthly ministry and was echoed in the book of James:

Matt 6:24
24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

James 1:5-8
5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
7 For let not that man think that he shall receive any thing of the Lord.
8 A double minded man is unstable in all his ways.

While these two passages are doctrine for the circumcision (Matt 15:24, Rom 15:8, Gal 2:7-9, James 1:1), we can still learn of the spiritual application to us today. The heart of a believer should be focused on the one true God. Do we truly appreciate what God did in Christ on the cross for us? Then we should seek every opportunity to let the world know. We should constantly be thinking on heavenly things instead of earthly things (Col 3:1-4, Phil 4:8-9). We should certainly not cause confusion by idolatrous practice and hinder others from knowing the grace of God through Jesus Christ.

1 Corinthians 10:22
Do we provoke the Lord to jealousy? are we stronger than he?

Here we have another challenge to the believer in the grace of God. No believer should partake both of devils and of God, so Paul questions: do we provoke the Lord to jealousy, especially after God commended His love toward us in that while we were yet sinners, Christ died for us (Rom 5:8)? Should we do this knowing that the Lord is the stronger? He created the universe by His word (Genesis 1). It would be a foolish thing indeed to provoke the Lord to jealousy, who desires all mankind to be saved and know the truth (1 Tim 2:4). Who are we to stand in His way after He paid such a high price for our salvation?

1 Corinthians 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.

After much discussion on sacrifices to idols, Paul is going to close with this argument, that although we are free to do whatever we wish in Christ, not everything is a good idea to do. I think this verse is pretty straightforward, but it is unique doctrine to the Body of Christ. Those that were under the Law could certainly not say such a thing. They were required to do the Law that they may live (Deut 4:1). Since we are free in Christ under the dispensation of grace, all things are permissible. That's what the idea of "lawful" is here as it comes from the Greek exesti. However, just because all things are permissible doesn't mean we should do certain things, like idolatry as is being talked about. It will not bring about any edification of those participating in sinful activity if the believer condones such practice.

It may be worth noting that "expedient" here comes from the Greek sumphero, and has the idea of coming together or being profitable.

1 Corinthians 10:24
Let no man seek his own, but every man another's wealth.

The practical side of verse 23 is stated right here. If believers focus on "another's wealth", there will be edification. These would be the things we should be doing, though all things are permissible. Paul also states this idea in more words in Romans 12:

Romans 12:3-5
3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
4 For as we have many members in one body, and all members have not the same office:
5 So we, being many, are one body in Christ, and every one members one of another.

Paul is the only one in the bible teaching that we are "all members one of another" in the Body of Christ. As the body seeks for the good of the whole, so should we as believers in Christ. We should look to the things of another rather than to be selfish. Selfishness leads to destruction whereas selflessness leads to edification.

1 Corinthians 10:25
Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

The English word shambles used to mean a meat market or butcher's slaughterhouse. This comes from the Greek makellon, which is the equivalent of a meat market. Paul is still on topic about things sacrificed to idols and commands the Corinthian saints that whatever meat is sold in the meat market, eat it without question for conscience sake. If there isn't anything spoken of about it being part of a sacrifice to an idol, then by all means, eat it.

1 Corinthians 10:26
For the earth is the Lord's, and the fulness thereof.

This is the reason for verse 25. Everything in the earth belongs to God anyway. All things were made for us to enjoy (1 Tim 6:17), and nothing is unclean of itself (Rom 14:14). Should someone determine something is unclean, then it is unclean to that person and is between that person and the Lord as the passage in Romans 14 goes on to say.

1 Corinthians 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.

Now after setting forth that all things in the earth are the Lord's and that the believer may eat whatever is sold in the meat market as long as their is no questioning of where it came from, Paul expands on this should the believer find themselves eating with an unbeliever. They are allowed to go and eat, as long as there are no questions of where the food came from once again. This is done for "conscience sake", as is repeated here and in verses 25, 28, and 29, with the point coming in verse 29. It's the conscience of the unbeliever that is at stake here. The believer is already "in Christ" with all spiritual blessings in the heavenlies (Eph 1:3, 13-14). We wouldn't want to encourage the unbeliever in idol worship, but rather point them to the one true God and salvation through faith in Christ's work on the cross of Calvary.

1 Corinthians 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:

In the scenario that the believer is eating with the unbeliever and the unbeliever announces that they are partaking of a sacrifice unto idols, the believer should have the red alert going off in their head that this is wrong. What did God say through Paul back in verse 20? The unbelieving Gentile "sacrifices to devils, and not to God, and I would not that ye should have fellowship with devils." In this case, the believer would politely refuse the food and lovingly explain why. Again, it is their conscience and soul that is at stake. They think the idol is something, but the believer knows that the idol is nothing (1 Cor 8:4). Sadly, not everyone understands this (1 Cor 8:7). This would be an opportunity to preach the gospel of the grace of God, should any believer find themselves in this position.

We are also reminded that everything in the earth belongs to God, as we were in verse 26. We should really pay attention when God repeats things, shouldn't we? The idol is nothing in the world and everything in the earth belongs to God. There is nothing unclean of itself, but it is how a person uses it that may make it unclean (Rom 14:14). Money isn't evil, but the love of money is, because it is covetousness, which is idolatry (1 Tim 6:10, Rom 7:7, Col 3:5). So let us conduct ourselves in accordance as it behooves saints so that the unbelievers can see Christ in us and choose salvation (Eph 4:1-3).

1 Corinthians 10:29
Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

This is the point being driven at with food sacrificed to idols, whatever the questions were that the Corinthians were asking Paul. God tells us that it is for the sake of the unbeliever that no saint take part in food sacrificed to idols as long as it is published that it is food sacrificed to idols. Believers are free in Christ (Gal 5:1). God just told us that all things are lawful, or permissible, for the saint back in verse 23, but there are consequences to bad choices. Even though all things are allowed, not all things are good. There is a decency, an order, that saints should conduct themselves in for the sake of the unbeliever, that they may acknowledge that God is in us of a truth and choose to be saved (1 Cor 14:24-25).

Now this verse ends with what I see as another challenge to something that must have been quite the issue in Corinth. Why is my liberty judged of another man's conscience? Why is my freedom in Christ questioned for the sake of another man's conscience? Paul will bring us to the point described in verses 31-33, but first get us to examine ourselves and motives. Perhaps the question we could ask regarding this verse is, "Why would I have my freedom in Christ questioned by an unbeliever due to me condoning a practice contrary to Christ?"

If believers compromise sound doctrine of what God's word says, unbelievers will know and jump all over it. It's a sad state of the professing church today that some are allowing homosexual behavior, or pursuit of sign gifts, or requiring water baptism as part of salvation. There are many other imperfections I could name here, but look at what it has done to the world. Christianity is laughed to scorn because of poor representation, and many are turned away from the faith. The believer should choose to stand on sound doctrine, letting the bible say what it says, and never compromise. Even so, some will choose not to believe, but we would be far better off honoring God by walking worthy of sainthood (Eph 4:1-3). As Paul says to Timothy:

2 Tim 4:1-5
1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
4 And they shall turn away their ears from the truth, and shall be turned unto fables.
5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

1 Corinthians 10:30
For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

This could very well be one of the questions the Corinthians were asking. Why were they being rebuked for being thankful for food they received? Weren't they being gracious? Weren't they being hospitable? Weren't they showing kindness to the unbelievers that invited them for dinner? Paul uses the first person here, interestingly enough, but to prove a point as he was the apostle to the Gentiles with the message of reconciliation committed to him (Rom 11:13, 1 Cor 9:17).

Now, I have a hard time understanding the way the KJV is translated in this verse, because the verb in the first half of the verse is the first person singular present tense of partake and the noun "grace" is in the Dative case. The beginning would more accurately be this:

If I partake with thankfulness...

The word "grace" here is the Greek charis, which is usually rendered "grace", but can also mean "kindness", "gratitude", or "thanks". I think that gives the idea of the verse a bit better, and why I posed those few questions above. So why were they being rebuked (really the Greek here for "evil spoken of" is "blasphemeo") for being thankful for the meal? Because they were condoning idolatry, something God repeats over and over not to partake in. How could the unbeliever realize they are doing something immoral if the Christian goes along with the immoral behavior?

1 Corinthians 10:31
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

Here is a verse often quoted, but one not heeded as often as it should be. Given the context, whether eating or drinking, remember that we, the church of today's dispensation, are of one body (1 Cor 10: 17) and the head of the body is Christ (Col 1:13-18). We should be subject to Him, meaning we should be willing to serve and glorify Him in all things we do. This includes eating and drinking, like the immediate context, but really does apply to all things. It should be obvious, but I feel the need to point out the "whatsoever ye do" in this verse. Every so often, God lists a few specifics of do's and don'ts in the epistles of Paul, and then tacks on the summation of it or a catch-all phrase so we get the reminder that we were bought with a price and should honor Him with our body (1 Cor 6:20). Is the expectation to honor Him only part of the time and bring dishonor at other times? How absurd! While it is true that we are at liberty in Christ to do anything we want, the lesson that's repeated over and over in this chapter is we should use our liberty to always glorify God, standing on the sure word of God, so others may see and choose to be saved. We should be willing to stand on God's word especially when idolatrous activities are going on around us, like eating food sacrificed to idols. In this case, the loving thing to do would be to not eat that food (1 Cor 10:28) and then explain why with scripture for the sake of the unbeliever's conscience and very soul.

1 Corinthians 10:32
Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

Most of this epistle has to do with correcting wayward behavior in the saints. These saints at Corinth had much to be corrected on as we've seen already and we're only two thirds done with the epistle. There was strife and division that resulted from the carnality, which was brought up immediately in the first chapter (1 Cor 1:11). Now that Paul has covered some of the questions that were written to him and he addressed what should be done in regard to things offered to idols, he gives another summation verse. No offense, or no cause of stumbling, should be given to, now note, three different groups of people.

The three groups listed are Jews, Gentiles, and the church of God. We know that the Body of Christ doesn't make distinction, that God's word tells us it consists of all believers in the death, burial, and resurrection of Christ as the atoning work for sin (Gal 3:28, Col 3:11). That begs the question: Why is there a distinction here? Because there are still three groups in the world today. Two of these groups listed do not believe in God at His word (unbelieving Jews and unbelieving Gentiles, cf 1 Cor 1:22-24). Only one group does believe in God at His word, which is the church of God, made up of Jew and Gentile.

Paul states something similar to 1 Cor 10:32 in his epistle to the Romans:

Romans 12:18
18 If it be possible, as much as lieth in you, live peaceably with all men.

No matter who believers interact with, we ought to live peaceably, but also should live in such a way that we do not cause another to stumble. Studying 1 Corinthians chapter 10 should help us focus on the conscience of the unbeliever and what possible ramifications our actions have while we are out in the world. We need to conduct ourselves according to the word of God, just as we are called to do. Paul describes saints as "called" many times, as in 1 Corinthians 1:2. Once someone puts their faith in the gospel of God's grace and is baptized by the Holy Spirit into the Body of Christ, they have a calling to live up to. It isn't that God pre-selected us to go to Heaven, but pre-selected the manner in which believers ought to live. Christ is now the Head, and the believer is a member of the Body. They should subject themselves to what God tells us, which is summarily to live righteously, using our bodies as instruments of righteousness (Rom 6:13-14). We should walk worthy of this vocation (Eph 4:1-3). The problem is that many that are "in Christ" are ignorant of what that means. This church of Corinth was way out of line concerning their conduct, and the professing church today would do well to heed all the corrections found in this epistle, as we still struggle with these issues still today.

1 Corinthians 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.

Once more we see the issue at its core here. The whole point is that once we are believers in the death, burial, and resurrection of Jesus Christ as the atoning work for our sin, we ought to understand who we are in Christ. We gain understanding by the word of God (Rom 10:17). So we should study to show ourselves approved unto God, rightly dividing the word of truth (2 Tim 2:15). When we do, we understand that in this dispensation, believers are God's ambassadors equipped with the message of reconciliation (2 Cor 5:17-21), waiting to be called back to Heaven to be with the Lord forever (1 Thess 4:13-18). Knowing this, we ought to conduct ourselves righteously, as much as lies in us to live peaceably with all mankind (Rom 12:18). We ought to conduct ourselves in such a way so as not to cause others to stumble over the truth, which is the word of God (John 17:17). Everything we do ought to point people to the fact that human beings are created by God, but separated from Him due to Adam's transgression in the Garden of Eden (Rom 5:12). All mankind is in need of a Savior (Gen 3:15, Rom 3:23). God has done the salvation work in Christ on the cross and made it known through the revelation of the mystery to the whole world through the apostle Paul (Rom 16:25-27). So then, let us preach and live out the message of reconciliation for the profit of many, that they may be saved.

1 Corinthians - Verse by Verse Study - Chapter 9

1 Corinthians 9:1
Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

Are these not challenging questions for the believers at Corinth? Of course the answer to all of these questions are a resounding "Yes!" Yet, the church at Corinth was clearly out of line, and some were questioning Paul as an apostle. They weren't convinced that he was given authority from God as an apostle. A passage comes to mind when I get to this verse, reminding the "carnal" believers (1 Cor 3:4), the "babes in Christ" (1 Cor 3:1) about where they came from:

1 Cor 4:14-16
14 I write not these things to shame you, but as my beloved sons I warn you.
15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
16 Wherefore I beseech you, be ye followers of me.

Paul preached unto them the gospel that was committed to him (1 Cor 1:6, 17-18, 15:1-4). It was this gospel that prodded them into salvation when they believed and trusted in what God did for them on the cross of Calvary. Paul was not quiet about the fact that his gospel came from Jesus Christ Himself (Gal 1:11-12), and in no subtle way does he remind these saints that they are saints because Paul delivered the message of reconciliation to them, and they believed it.

How sad, then, that we read down in verse 3 the reason for this sudden change of subject from chapter 8 into chapter 9. There were those in the church questioning the authority and apostleship of Paul. We can see the love that Paul had for these saints in the chapter 4 reference cited above, and we can also see it here at the beginning of chapter 9. He was just talking about sacrifices to idols and what it means to the believer to partake in that. We just came off a verse where Paul said he wouldn't eat flesh "while the world standeth" if it would offend a brother. That's quite the strong statement, and we can see his compassion there as well. Now he's reminding the Corinthian saints that they they are his work in the Lord, i.e. part of the good work that God is working through Paul. That should be evidence that Paul is a called apostle of Jesus Christ through the will of God (1 Cor 1:1).

As a side note, Paul always credited God with the glory in his epistles (1 Cor 15:10, Gal 2:8 etc.), and here the saints at Corinth are his "work in the Lord." We would do well to note this and emulate his behavior (1 Cor 4:16), not succumbing to pride and walking in the flesh, but giving glory to where it is due.

1 Corinthians 9:2
If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

Once more, Paul points to the clear reality of the changes in the Corinthian believers. Sure, the church as a whole was not conducting itself properly and had much behavior to correct, yet these believers must have stood out in Corinth anyway because of the hope of glory in them. They were his "seal", which we may understand with the idea of a signet ring. These believers proved that Paul was an apostle. Those that don't believe he is an apostle are about to get a divine rebuke.

1 Corinthians 9:3
Mine answer to them that do examine me is this,

Of note in this verse is that the word "answer" is the Greek apologia (English apology). Apologia is only used 8 times in the New Testament and has the meaning of a speech given in defense: Acts 22:1 (defense), Acts 25:16 (to answer for himself - note that "answer" at the beginning of this verse is apokrinomai, a reply), 1 Cor 9:3 (answer), 2 Cor 7:11 (clearing of yourselves), Phil 1:7 (in the defense), Phil 1:16 (for the defense), 2 Tim 4:16 (answer), 1 Pet 3:15 (an answer). It isn't like what we may understand apology today as mostly saying "I'm sorry." This is a defending argument. Paul is going to lay this out over the next several verses to clearly reveal his apostleship to the church at Corinth.

Some may be wondering about the verses in Romans where the unbelievers are "without excuse" (Rom 1:20, 2:1). That Greek word is anapologetos, so we do see the root apologia in there, but with the prefix ana gives the idea of inexcusable, unanswerable, or indefensible.

1 Corinthians 9:4
Have we not power to eat and to drink?

Isn't it interesting that Paul's defense begins with this question? He asks if he has the authority, or right (Gr exousian) to eat and to drink. This may seem silly to talk about apart from the other questions that are coming, but it will become clear by the end of the chapter. As we go through the next several verses, Paul is really addressing what authority an apostle has when presenting the word of God. This will get those that "examine" Paul to start thinking about what they believe about Paul.

1 Corinthians 9:5
Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

This question sure has some meat to it. Look carefully at what this is saying. The term "sister" in the Greek can mean blood relative or female believer in Christ, much like we use it in English. The word "wife" could mean simply "woman", but I'll address this later. I think the KJV translators have this right as "wife." We know that Paul admonishes that marriages should begin between believers (2 Cor 6:14), and also shared his thoughts and the Lord's commands in 1 Corinthans 7. The pronoun is "we" here, but who makes up the "we?" Paul is being challenged as his role as an apostle, so I would think the "we" refers to apostles. With that in mind, I see that this question can be said like this:

Does an apostle have the authority to marry a woman in Christ just like some other apostles, brothers of Jesus, and Peter?

Now I can imagine some gawking that are taking a closer look at this verse for the first time. The question comes to mind, was Peter married? Absolutely he was. Look at Mark 1:29-31

29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her.
31 And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.

See that in verse 30? Simon, who was later renamed Peter, was married. We can infer from 1 Cor 9:5 that he wasn't the only apostle that was married either. So then, do apostles have the authority to eat, drink, and be married? Yes, they do.

I know there are some that believe Peter was never married or that the lack of Peter's wife's name or actions prove she was dead before he was called as an apostle. The lack of record of anything is weak evidence or proof of an argument. Let's remind ourselves: what is the bible about? The wives and children of the apostles and the details of their day-to-day lives? Or is it about Jesus Christ, the redemptive grace of God, and how God worked through certain individuals? All of scripture is God-breathed and is given to us for doctrine, for reproof, for correction, for instruction in righteousness (2 Tim 3:16). It isn't a biography of many individuals, but the account of how God created, man rebelled, and God made a way of salvation through Christ Jesus. So just because the bible doesn't mention Peter's wife's name doesn't mean she was dead, nor does the lack of Peter's mother-in-law's name mean she didn't have a name. That's absurd. God was having us focus on the miracle of healing Jesus performed at that time and the impact it had.

There's another argument that the interpretation of "wife" should be "woman" here instead. There are some that say that this "sister woman" would be an assistant to the apostles, ministering to their needs and doesn't indicate "wife". Some also say these "sister women" would perform water baptisms due to the issue of modesty, meaning they would administer the rite to the women instead of the male apostles. Those that say this err greatly in the scriptures, not knowing what water baptism actually is. I encourage all readers to examine Exodus 19:5-6, 29:1-9 (especially verse 4), and 30:17-21 to see what water baptism was for the priesthood. Not to mention that there were diverse water baptisms (Heb 9:9-10), noting that they were "imposed on them until the time of reformation". These diverse baptisms would be including cleansing rituals to be ceremonially clean (read Leviticus 15 e.g.). Being immersed in water to show the death, burial, and resurrection of Jesus is not found anywhere in the bible.

My questions to those that believe a "sister woman" is meant here instead of a believing female to have as a wife is: What is being addressed here in this verse? Is it not the authority that an apostle possesses? Why would this verse specifically call out Peter in addition to the other apostles and "brothers of the Lord" (which also shows that Mary and Joseph had other children)? Every inspired word of God is there for a reason, and though Paul chose not to marry as we saw in 1 Cor 7, he surely had the authority to do so, as there was precedence. That's the point here. Anyone of wealth could have had a "sister woman" as an assistant as it was common to have menservants and maidservants in those days. Yet Peter and those apostles didn't have monetary wealth because all the kingdom believers at that time sold all possessions to have all things common, so that none lacked (Acts 3:6, 4:32-35). Lastly, the Greek has both "sister" and "wife/woman" as accusative singular nouns. It isn't a "sister woman", but rather as the KJV has it, as "sister, wife/woman". I believe the context defines that an apostle "leading about" a woman would indicate wife, or at the very least a betrothal to be married to a believing woman.

1 Corinthians 9:6
Or I only and Barnabas, have not we power to forbear working?

Taking a bit of a turn here, instead of including all the other apostles, Paul just selects himself and Barnabas to discuss. Barnabas is shown many times to be Paul's travelling companion, so it should be no stretch of the imagination that the Corinthian saints would have known that name. More of the issue here is the question posed that Paul and Barnabas have the authority not to work or do physical labor to supply their own needs. Why? It is a biblical principal that those that the apostle is servicing would give wages and rations to the apostle. I think it best to let Paul explain in the next three verses.

1 Corinthians 9:7
Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

All three of these analogies should help anyone understand the point being brought by Paul. Let's take them one at a time. Who goes to warfare at any time using his own money or substance? That would be no one. A soldier is compensated for his service to the country he's fighting for. He doesn't pay the country he's protecting in order that he may fight for that country. We could even sum it up in the question: Who would pay to give their own services? That just doesn't make sense.

Next is the planting of a vineyard and then not eating what grows. Another absurd notion, is it not? How many farmers out there never eat what is grown in their fields? Sure, some or even most is given away, but a wise farmer would take part in what he planted. Such it is with an apostle. The apostle plants and waters, but God brings the increase (1 Cor 3:6). The apostle should take part in the fruit of what was planted and watered. It is biblical for those being ministered to to support the minister.

Lastly we have the one feeding a flock, that it only makes sense to eat the milk of the flock. It is important to note here that "feedeth" is the Greek poimaino, meaning to shepherd or tend to a flock. With that idea comes everything the shepherd would do, as in guard from predators, guiding, and provide ample feeding ground. Is it not right that the shepherd would be compensated for his labor from the flock? Even with these three analogies from nature, God gives us more in the next few verses to prove the authority given to those sent to preach and teach the word of God.

1 Corinthians 9:8
Say I these things as a man? or saith not the law the same also?

Paul wasn't just making this up with fluffy pictures for people to get swept away with. While it should be clearly seen from nature, the word of God does have more to say on the matter.

1 Corinthians 9:9
For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

This verse comes from Deuteronomy 25:4. Taken literally, this should make sense. An ox working on treading out grain ought to be able to eat some. It would be cruel to prevent the animal from doing all that work around food and not being able to eat any of it. However, Paul brings up something with the question at the end of this verse. Is God really talking about oxen here? Or is God about to make a spiritual application to a physical thing we could understand? He answers this in the next verse.

1 Corinthians 9:10
Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

Ah, so now we have the spiritual application. Those that are in ministry ought to be fed by the work they do. Those that teach and preach God's word should plow in hope. Hope of what? To partake of the fruit of the labor. The same goes for the thresher. The same goes for the ox that is treading out grain.

Keep in mind that all of this is being said because of the question in verse 6. Doesn't Paul and Barnabas have the right, or the authority, not to labor with their hands in addition to laboring in the word of God and doctrine, teaching and leading the people? It's a generally accepted practice today that the teaching elder of a church is compensated for his labor. The arguments put forth in verse 7 show the practicality, that this idea isn't just in preaching and teaching God's word. Then Paul backs this up by quoting scripture that it is God's way as well.

1 Corinthians 9:11
If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

Compensation for the one laboring in word and doctrine is biblical. The teaching elder has the right to "reap...carnal things." Now, he may choose to waive the right as Paul did, or accept it, but either choice is viable. It's not a "great thing" to be compensated. Paul reiterates this to Timothy:

1 Tim 5:17-18
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

Paying a pastor and/or elder is most certainly biblical, whether monetary or otherwise. Those that say it isn't right or don't agree with it must examine themselves and see why they believe so, as the bible clearly teaches compensating ministers of the word of God. More on that in the next verse.

1 Corinthians 9:12
If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

Note well how this verse begins. Others are already partaking of this authority in the Corinthian church ("power" is from the Greek root exousia). The word "if" here in the Greek is "ei" meaning a given fact. I often like to see if our word "since" fits for "ei", and here it does beautifully. The question literally reads:

Since others of the authority over you are partaking, not more we?

As we have seen in several examples, ministering, teaching, and preaching the word of God is a job. It's a vocation like any other, and it is a gift of God unto men. See what God says in Ephesians omitting the parenthesis:

Eph 4:8, 11-15
8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ

God's gifts unto men include apostles, prophets, evangelists, pastors, and teachers. Why did He give these gifts? Verse 12 in that passage should make it clear: for the perfecting of the saints, for the work of the ministry, and for the edifying, or building up, of the body of Christ. God designated some members of the body of Christ to build up the entire body upon the truth of the word of God. His purpose for that? See again in verse 13 to 15: unification of the faith, knowledge of the Son of God, building each member of the body of Christ to maturity in Christ that they may act like Christ. Further, it is to stand upon the word of God as absolute authority, not giving heed to "every wind of doctrine," but staying true to what God is saying in God's word.

Bringing us back to our verse in 1 Corinthians, we see that Paul and Barnabas certainly would have the authority to partake in the "carnal things" of the Corinthian church. Why? First, because Paul labored to found the church (Acts 18:1-4, 11). Second, because he was still in contact with them to build up the body of Christ. Recall that they had written him questions in chapter 7 that he is addressing in this letter. An elder is on call 24/7 to be ready to minister to the spiritual needs of his local assembly. That's both part of the heart of the elder and part of the calling of the position.

Now take a look at the latter half of this verse. Paul and Barnabas chose not to partake of this authority. We see here that Paul wanted nothing to get in the way of the gospel of Christ. He will explain why in verses 15-17 where he makes it clear that he is the apostle to the Gentiles, as the dispensation of the grace of God was committed to Paul. He is different from the 12, something the body of Christ needs to recognize to understand the fullness of the scriptures.

There are some that do some gymnastics with this verse to say that preachers should not have a salary. They say things like "Paul was a missionary, not a pastor." They believe missionaries should be compensated, but not on a salary basis, while preachers of the gospel should live without a salary. How sad, that these misunderstand the teaching of the scriptures! How cruel is it to muzzle an ox that treadeth out the corn? How cruel is it to not allow a husbandman to partake of his husbandry? Who goes to warefare on his own wages? The concept that pastors should not be compensated in some way flies in the face of so much scripture, it's hard for me to understand why some believe this. Paul had his reasons not to exercise his authority to reap the carnal things of the churches, because he wanted an unblemished testimony since he was entrusted with a dispensation from God.

1 Corinthians 9:13
Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

God gives us the reminder of those under the law in this verse. We should really pay attention when God uses words like "Do ye not know?" or "I would not have you to be ignorant." The word "know" here is "eido" in the Greek, having the idea of intuitive understanding or perceiving. For this verse, if we would go back and examine Exodus through Deuteronomy, we see that the priests under the law lived off of those things in the temple. The nation of Israel brought in tithes to the temple storehouses to support the priests (Deut 14:22-29, 26:1-15, Neh 10:34-39, 13:10-12, Mal 3:10). The Levites didn't have a land of inheritance because the LORD was their inheritance (Deut 18:1-2). They also received a portion of the sacrifices at the altar (Deut 18:3-5).

From the example of those living under the Law, we should understand that those who were ministering for the people partook of the things of the people. This again is a biblical standard set in place by God. Let us look to the conclusion of this example in the next verse.

1 Corinthians 9:14
Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

It's difficult to understand how those that hold to the belief that preachers should not have a salary or be compensated deal with this verse. In its context, the verse so obviously teaches that those preaching the gospel of the grace of God should be supported through their work in preaching the gospel of the grace of God. We have seen so many examples given in this chapter, so let us let God say what He says and honor those who labor in word and doctrine by compensating them for their efforts.

Note well that God does not prescribe how much to compensate. Every man will be different in that regard. However, to have the pastor living in incredibly luxury while his congregation is poor does not show good leadership. A wise pastor will live by what Agur the son of Jakeh declares in Proverbs 30:7-9

7 Two things have I required of thee; deny me them not before I die:
8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

Also recall the example of Israel gathering manna in the wilderness.

16 This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.
17 And the children of Israel did so, and gathered, some more, some less.
18 And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.

Not too much, and not too little. Everyone according to what is right for them. It may take some time to find a balance, but it will be found if the heart is focused on Christ and the things above rather than on the earth.

1 Corinthians 9:15
But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.

Paul wants us to know that he did not use this authority to partake of the members of those he ministered to. Even when writing letters filled with doctrine and exhortation for the body of Christ, he does not ask to be compensated for his time. He chose to waive this right that he had, being a minister of God, as he says he wanted nothing to get in the way of him preaching the gospel. If he had started asking or even requiring these things, it may get in the way of the glory of the cross, which Paul constantly boasted about (1 Cor 1:31, 2:2, 2 Cor 10:17). Again, this was because he was God's "chosen vessel" for the dispensation of the grace of God (Acts 9:15).

Paul uses such strong language here. It would be better for him to die than anybody would make Paul's glorying void. What again is he talking of that he is glorying? The gospel of the grace of God! Imagine if Paul lived in such a way that discredited the dispensation given to him. Indeed, he was unique among the apostles. He was the exception to the rule that "they which preach the gospel should live of the gospel." In several verses, we find Paul working with his own hands to supply his needs in order not to be a burden to those he was ministering to (Acts 18:1-4, 1 Thess 2:9, 2: Thess 3:7-13). So then, Paul is the exception and not the norm.

1 Corinthians 9:16
For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

Again, a powerful statement from Paul for us to consider. If (conditional) he preached the gospel, he himself had nothing to glory of. Did Paul do the work? Was Paul crucified or was anyone baptized in Paul's name (cf 1 Cor 1:13)? Of course not. Paul was adamant to boast in Christ and Him crucified everywhere he went (1 Cor 1:23. 2:2). He would glory only in the Lord and what He did for us through the shed blood of Christ on the cross 1 Cor 1:31, 2 Cor 10:17). Paul was clear from the beginning of this epistle that he, as well as any other believer, would only plant or water, but glory to God who brings the increase (1 Cor 3:5-8). Now note what is said after this.

Necessity is upon Paul? Why was it a necessity for him to preach the gospel? Why would he go so far to say "woe is unto me, if I preach not the gospel?" The answer is clear in the next verse.

1 Corinthians 9:17
For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

A dispensation of the gospel was committed to the apostle Paul. What does that mean? A special revelation, called the mystery (Eph 3:3, Col 1:26), was committed to the apostle Paul for him to dispense to the nations. Believers need to recognize this if they will "rightly divide" the word of truth and understand all the scriptures as God has written them (2 Tim 2:15). Paul, under the inspiration of the Holy Spirit, makes the claim that he is the apostle to the Gentiles (Rom 11:13). What was this dispensation that was committed to him? What is the mystery? It is known as the gospel of the grace of God (Acts 20:24), and the ministry of reconciliation (2 Cor 5:18), the details of which can be seen throughout the epistles written by Paul and in the book of Acts. The mystery began to be preached in Acts 9 after Paul was saved by Jesus Christ and given the revelation, but is recorded in 13:2 where we see this:

Acts 13:2
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

Let's look briefly at the mystery, then come back to the first part of verse 17 here in 1 Corinthians. Here is the passage in 2 Corinthians concerning the message of reconciliation.

2 Corinthians 5:11-19
11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.
12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.
13 For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.
14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

I had to include several verses before it for context, but intended to focus on verses 18 and 19. This gospel of grace, or ministry of reconciliation, came from God, who dispensed it to Paul to give to the nations (Gal 1:11-12, Rom 11:13). What was dispensed? To proclaim that God reconciled all of us, ungodly sinful mankind, unto Himself, by Jesus Christ and Christ's shed blood on the cross of Calvary. It wasn't just for the Jews. We see similar wording in Romans 5.

Romans 5:10
For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

This verse shows why we were reconciled to God. We were enemies against God. Don't forget that all of mankind starts off dead in trespasses and sins because of what Adam did in the Garden of Eden (Eph 2:1-3). We are born "in Adam" and are subjugated to the punishment of a sinner, which is death (Gen 2:16-17, 3:6-7, Rom 5: 12-21, 1 Cor 15:22). We needed to be reconciled to God, not God to us. How glorious this gospel is, that while we were enemies, we were reconciled to God! The verse right before this shows how we were reconciled:

Romans 5:9
Much more then, being now justified by his blood, we shall be saved from wrath through him.

God showed His love toward mankind in Christ's death, burial and resurrection. We understand the mystery to be unique to the apostle Paul, the dispensation committed to him to fill up full the word of God (Col 1:25). This can only be understood by "rightly dividing the word of truth" (2 Tim 2:15). Keep God's word in its context and let Him do the talking while we do the listening. The moment man imposes his own ideas into God's word is where problems arise in interpretation, resulting in denominations and divisions.

As we see in 2 Corinthians 5:18, God has given us the ministry of reconciliation. He allows us to play a role in His great story of the redemption of His creation. How the love of God should constrain us to share this ministry, "to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Those that trust that Christ died for them to save them from sin do not have their sins imputed to them any longer. They are saved in that moment of faith in the shed blood of Christ as payment for their sin. Glorious news! We should echo the words of Paul that the love of Christ constrains us to share this message so that others can partake in the spiritual blessings in the heavenlies in Christ (Eph 1:3)!

Now, this is the dispensation committed to Paul. Let's revisit what he says at the beginning of this verse. If Paul shares this message of reconciliation with the world willingly, he has a reward. If he doesn't do it willingly, the fact remains that God commissioned Paul personally.


1 Corinthians 9:18
What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

Paul mentioned a reward in 1 Corinthians 9:17. The natural question that comes to mind when we read verse 17 is asked here in verse 18. What was Pauls' reward? He answers that he may make the gospel, or good news, of Christ without charge. What good news is Paul referring to? It was the dispensation committed to him. Why do I make a deal of this? Because some view the word "gospel" as meaning the same good news throughout the bible, when that is certainly not the case. Paul is not preaching the coming kingdom for Israel here, which was what Jesus preached in His earthly ministry and gave to the 12 to proclaim (Mark 1:14, 16:14-16, Acts 1:6-8). Paul is preaching what was revealed to him by Jesus Christ, which is the gospel of the grace of God. The word "gospel" simply means "good news". As we know all good news isn't the same good news, we should not view the word "gospel" as always the same when we read it in the bible. Always ask, "What is the good news spoken of here?"

Paul goes on to say that he may make the gospel of Christ without charge for this reason: that he doesn't abuse his power, or authority (Greek exousia), in it. It was a privilege for Paul to be able to simply preach the word wherever he went. He worked for his own needs so that he could not be accused of abusing his God-given authority (Acts 18:1-3, 20:31-35). That was his custom, to work for his own needs as we see in Acts and also in the Corinthian epistles, where he seemingly sarcastically reminds them in 2 Corinthians 12:13-15

13 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.
14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

Even though it went unnoticed by these carnal Christians, Paul would not change his ways in order to maintain a clean conscience and be pure from the blood of all men (Acts 20:26). Paul desired to conduct himself in such a way so that he would be holy, just, and without blame in behavior each time he shared the dispensation committed to him (1 Thess 2:9-12). How did he do this? He was willfully obedient and strong in faith. Don't lose sight that Paul was a man just like we are today, but because of his obedience and faith, God was working through him mightily (Gal 2:1-10, Col 1:27-29).

1 Corinthians 9:19
For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

Paul expresses his motivation for his custom to work for his own needs here: to "gain the more". By keeping his conduct in the way he did, others would focus more on the message than on him. People really would have only two options: 1) Believe what Paul preached as it was in truth, the word of God (1 Thess 2:13) and be saved by his gospel, or 2) Don't believe it as the word of God, remain under some doctrine of the devils (1 Tim 4:1-7, 2 Tim 4:1-5) and ultimately blaspheme the name of God by standing upon "another gospel", resulting in damnation (Gal 1:6-9). That may sound harsh, but that's the way it is. One is either for God or against God (Matt 12:30, Luke 11:23). One is either "in Christ" or "in Adam". Clearly stated in 1 Corinthians 15:22 when defending the reality of the resurrection of the dead, Paul writes:

For as in Adam all die, even so in Christ shall all be made alive.

Knowing that the eternity of souls was at stake, nothing would move Paul away from sharing the good news committed to him in what is called "the mystery" (Acts 20:24). We should be followers of Paul in this, as there is but a "short" time left before God will come back in judgement and wrath (2 Thess 1:6-10). Short is relative, since we're on God's timeline, who desires all to be saved and come to the knowledge of the truth (1 Tim 2:4). He has been exceeding gracious, offering this message of reconciliation for nearly 2,000 years. The love of Christ compelled Paul to share it so that he "might gain the more," knowing that only believers of the gospel committed to Paul are saved from the wrath to come (1 Thess 1:10).


1 Corinthians 9:20
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

Paul expounds on the idea of the previous verse of what it looks like to be servant of all. Note the metaphors used here, that Paul became "as a Jew". What is that? Wasn't Paul a Jew? Surely he was. But in the gospel committed unto Paul, there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, all are one in Christ Jesus (Gal 3:28, Col 3:14). So then, being under a different dispensation, he became as a Jew, meaning he came alongside them in their customs to show them to the grace of God. He became "as under the law", meaning he would subject himself to the Law of Moses to show those that were zealous for it how the Law ultimately pointed to the needed righteousness of God through Christ.

Isn't it interesting that Paul, under the inspiration of the Holy Spirit, differentiates between Jew and those under the Law? We would do well to remember the problem most of the nation Israel suffered, that many were seeking the righteousness of the Law apart from faith (Rom 9:31-33). Though they were called Jews, they were only one outwardly, not expressing the true Israelite God intended them to be (Rom 2:28-29). It is a heart condition, not an outward show, as it is even today. Good works by themselves never saved anyone from sin and death, so I constantly challenge: Where is your heart at? Do you trust God at His word, that He forgave the sin of the world through the shed blood of Jesus Christ on the cross of Calvary? That all who believe in the shed blood of Christ as payment for their sins are then reconciled to God and are baptized in the Holy Spirit to the Body of Christ (no water involved)? Believe on the Lord Jesus Christ and be saved today!

1 Corinthians 9:21
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

Continuing the thought on Paul's conduct, he now brings up the group that are "without law." Who would these be? It must be the Gentiles that did not yet proselytize to Judaism. These would be the group described in Ephesians 2:

Ephesians 2:11-12
11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world

It was a bleak outlook for those that rejected God in the dispensation of Law. They had no covenants of promise, no hope, and were separate from the one true God. But what good news was given us by God through the apostle Paul! He goes on to say:

Ephesians 2:13-18
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17 And came and preached peace to you which were afar off, and to them that were nigh.
18 For through him we both have access by one Spirit unto the Father.

And here we get a better understanding of what Paul is saying in 1 Corinthians 9:21. To those without law, those described in Ephesians 2:11-12, Paul became like one of them, with a clear exception. He didn't conduct himself unlawfully, as those outside the Law might. Paul still knew who he was in Christ, but would come alongside those that didn't have or know the Law of Moses and present to them the good news of Jesus Christ.

1 Corinthians 9:22
To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

Paul considered himself debtor to all (Rom 1:14), knowing this dispensation was committed to him and how the world desperately needed to hear it. He concludes here that he would even abase himself to come alongside those that were abased to share the gospel with them. Finally, to sum up, he says he would do whatever it takes to get the word of God out to the world so that they would choose to be reconciled to God.

That word "some" in the English is the Greek "tinas." It is an indefinite pronoun and can mean a certain one or really any one. It occurs here in the plural, so "some" is an acceptable rendering. However, I would think to go with the immediate context, it could be rendered "any". Paul would become all things to all mankind in order that he might save any. I wouldn't want anyone to read "some" here and thinking that this is some pre-selected group. Paul, like God, wanted every soul saved from God's wrath and brought into the kingdom of His Dear Son (1 Thess 1:10, Col 1:13). He wouldn't pick and choose, and neither should we. May we all share this compassion for our fellow man and share the message of reconciliation at any opportunity to any one God brings to us so that they may make the choice to be reconciled to God and be saved (2 Cor 6:1-2).

1 Corinthians 9:23
And this I do for the gospel's sake, that I might be partaker thereof with you.

We can see the zeal and compassion of Paul in these last few verses that he would do whatever it takes to get the dispensation committed to him out into the world. Why would he do it? Because of what the gospel is according to this verse. He owed it to the world to share the message of reconciliation, that God was offering grace and peace to the world and showing His love toward us in that while we were yet sinners, Christ died for us, and we have received atonement for our sin through faith in Christ's shed blood (Rom 5:6-12). This good news is really that good! All believers today should strive to live according to it as well, that we may partake of the gospel together, knowing we have a heavenly citizenship and blessed hope in Christ to be with Christ and all believers for eternity (Phil 3:20-21, 1 Thess 4:16-18, Titus 2:11-14).

1 Corinthians 9:24
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

After hearing of Paul's personal drive and inner feelings on sharing the gospel, he now turns the tables to these Corinthian believers to encourage them. Surely they were familiar with the foot races of those days, and it isn't much of a stretch for us to understand what God is saying here today. We know that all runners in a race compete to get the winning prize. Only one person will get the prize. Paul is telling these believers to act in the same way.

In the context, clearly this means to preach the good news and live it out every day. Think about the difference it is to be a knowledgeable Christian. We have no fear of death because to be absent from this body is to be present with the Lord (2 Cor 5:8). Whether we're alive in this body or this body stops working (physical death), one day we will be with Jesus Christ since that is our blessed hope (1 Thess 4:16-17, 5:9-10). We will live in a brand new body that won't die, get sick, or sin in any way, since it will be like Jesus' body (Phil 3:20-21). We have all the spiritual blessings in heavenly places in Christ (Eph 1:3). Once trusting in the shed blood of Christ on the cross, we are sealed with God's Holy Spirit unto that day where the Body of Christ is called home (Eph 1:12-14), and nothing can separate us from God again (Rom 8:38-39). That really should affect our daily life and outlook on life. When we know all of that is ours because it is written in scripture, which is inspired of God (2 Tim 3:16-17), how can we not be zealous to so run that we may receive that prize?

I do like to point out which kind of "knowledge" the Greek has each time, and this is the intuitive, understood knowledge from the Greek "eido". These Corinthians saints would be very familiar with games and competitions being a 2 port city in that day.

1 Corinthians 9:25
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

Now this statement must have really struck home with the Corinthian church. Paul has written to them about fornication and a specific fornicator before in this epistle, chastising them for their lack of self control (see chapters 5 and 6). In this verse, still continuing the analogy to running the race, he reminds them that the true athlete will be temperate in all things, which is to say, they will exercise complete self control. Why? In order that they may so run to obtain that prize. A true athlete is one who will constantly discipline themselves in their sport, one who is dedicated. I think the idea becomes clearer by looking at the Greek here, because the word translated "striveth for the mastery" is agonizomenos, where we would say "agonizing" in English.

Note the second part of this verse, that the runners of a race put themselves through that much effort only to receive something that is perishable. This "crown" here is the Greek "stephanos", which is more like a garland or even a medal that would get hung around the neck for the winner. This is much different than the other Greek word translated as "crown", which is "diadem". A diadem we understand as a crown of royalty, something of great value or showing authority. Paul is speaking that the runners of a race receive a perishable prize, or crown, but we receive one that is incorruptible.

Pronouns are very important when understanding what the bible says. Who is the "they?" It is those who run a race on foot to see who can cross the finish line first. Who is the "we?" Those who trust the gospel of the grace of God and are secure in the Body of Christ. Fellow believers, don't lose focus! We have an eternal inheritance that can never be taken from us. Wouldn't you like to have all your friends and family there with you to worship God forever? So run to obtain the incorruptible prize!

1 Corinthians 9:26
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

Paul knew clearly his position in Christ. Yes, he was the apostle to the Gentiles and committed this gospel, where he did have many revelations with Jesus Christ Himself (Rom 11:13, 1 Cor 9:17, 2 Cor 12:1, 7). Still, he considered himself the least of all saints, and strove to preach Christ and Him crucified with simple speech, becoming like all men that by all means he might bring some to trust in the shed blood of Christ for salvation (Eph 3:8, 1 Cor 1:17, 2:1-2, 9:22). With this knowledge, he was compelled to share the love of God through Christ no matter the consequences, desiring that all mankind would trust the gospel and then live for Christ (2 Cor 5:14-15).

I'm reminded of the late J.C. O'Hair, that he would encourage believers not to be a "hope-so" Christian, in the idea that one may say, "Well, I hope I will go to Heaven," indicating they are unsure. Much rather, he would say to them to be a "know-so" Christian. Know what the bible says. Know who you are in Christ and what it means to be in Christ. Run with certainty, fight, not as one that beats the air. Know your identity in Christ by reading, studying, and discussing God's word with fellow believers as often as possible. Know that the basis of truth is God's word and our theology should match what it says. There is no greater thing this side of Heaven than the excellency of the knowledge of Jesus Christ (Phil 3:8).

It may be of interest to note the Greek word for "fight I" is pukteuo, which is verb form for the English "pugilist". This is the only place in scripture the Greek word is found.

1 Corinthians 9:27
But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Rather than run uncertainly or beat the air, Paul clearly says here that he disciplines himself to make sure he preaches the true gospel to all. What shame he would endure if he preached not the gospel, as he states in verse 16 and 17 of this chapter. He is doing everything he can to share the message committed to him, and twice in this epistles, he calls on the saints to be followers of him (1 Cor 4:16, 11:1). So that brings the challenge to believers today, how are we living for Christ? Are we following after Paul in this regard?

Clearly, not every believer needs to be a circuit preacher or even fill a pulpit. As Paul will detail by inspiration of the Holy Spirit in chapter 12 of this epistle, believers are all members of the Body of Christ, and each member has its own office. So, wherever each believer fits within the Body of Christ, fill that role to its fullest potential. Even so, all believers should strive to know God through Jesus Christ, that we may be well equipped with the sword of truth, which is the word of God, to fight the good fight of faith in this present evil world (Eph 6:17).