Exposition of 1 Corinthians 10:14-22 Two kinds of partnership

1 Corinthians 10:14-22

14 Therefore, my dear friends, flee from idolatry. 15 I speak to sensible people; judge for yourselves what I say. 16 Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? 17 Because there is one loaf, we, who are many, are one body, for we all share the one loaf.

18 Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? 19 Do I mean then that food sacrificed to an idol is anything, or that an idol is anything? 20 No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. 21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons. 22 Are we trying to arouse the Lord’s jealousy? Are we stronger than he?

In the previous lesson we spoke of covenant loyalty between Christ and his people. Garland points out how utterly unique that was in Roman Corinth: Pauls insistence on exclusive loyalty to a religion was something uncommon in paganism. People were accustomed to joining in the sacrificial meals of several deities, none of which required an exclusive relationship.[1]

The technical term for mixing parts of a number of religions is syncretism, and it also characterizes many postmodern faith choices. Many contemporary people — even some atheists — blithely chose elements from a smorgasbord of faiths.

To all these pluralistic tendencies, whether ancient or modern, Paul says, Flee from idolatry (1 Cor. 10:14). He has been working toward this conclusion throughout chapters 8-10. In verse 15, Paul appeals, probably without irony, to these sensible people to judge his words carefully.

Paul will demonstrate that the Corinthians have failed to understand the nature of the spiritual community that exists in the sacred meal established by Jesus (i.e. communion) and the religious meals celebrated in idol temples. Obviously, the two questions in verse 16 expect the answer yes. Twice in verse 16 the NIV uses the English word participation to translate the Greek noun koinonia. Thiselton expands that slightly to say communal participation and explains that here it denotes having an active common share in the life, death, resurrection, and presence of Jesus Christ as the Lord who determines the identity and lifestyle of that in which Christians share.[2] That rich meaning is quite different from the mere idea of social fellowship that many evangelical Christians associate with koinonia.

Verse 17 is very difficult because it carries a lot of symbolism. The one loaf is Jesus Christ; recall that Jesus held the bread at the Last Supper and said, “Take and eat; this is my body” (Matt. 26:26). By sharing in the one loaf, we, who are many, are one body (1 Cor. 10:17b). This fact also shows how ridiculous it is for divisions to exist in the Corinthian church.

Even though the final paragraph (verses 18-22) begins with Israel, that is merely a jumping off point to talk about feasts dedicated to idols. Paul begins by establishing that those in Israel who ate the sacrifices were participants (Greek koinonia again) in the altar (1 Cor. 10:18). Some believe verse 18 refers to the God-ordained sacrifices (e.g. Lev. 10:12-15), while others believe this is a description of certain Israelites participating in sacrifices to idols, a practice totally forbidden by God. Either way, the answer to Pauls question is yes; those who eat the sacrifices are participants in the altar.

Verse 19 tells us that idolaters are not actually worshipping a god that exists, so the sacrifices honor no actual god. But at this point, in verse 20, Paul drops the bomb on Corinthian practices! By participating in banquets dedicated to idols, the Corinthians are actually joining themselves to demons; the sacrifices of pagans are offered to demons (1 Cor. 10:20). Idols are nothing, but demons are real indeed!

Paul tells the Corinthians they cannot have it both ways. They cannot be partners with demons and united to Christ at the same time! (1 Cor. 10:21). If they continue down that path, the jealousy of the Lord will utterly sweep them away (1 Cor. 10:22).

Copyright 2013 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 472.

[2] Anthony Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: William. B. Eerdmans publishing Company, 2000) 761.

Exposition of Romans 5:9-10, God offers amnesty by Christ’s death

If the Bible shows us anything about humanity, it demonstrates humankind in rebellion against God. Disobedience was the tragic story in Eden (Gen. 3), and violence led to the destruction of the world by the great flood (Gen. 68). Even after God saved them from slavery in Egypt (Exod. 12-14), the Israelites rebelled against God (Num. 14) and perished in the wilderness during 40 years of wandering. Nor did the story change from that point forward.

Will wrath be God’s last word to a rebellious creation? What will he do to his enemies?

(ESV) Romans 5:9-10 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

We are all accustomed to reading certain formats of information. For example, a dictionary arranges word meanings in the format of alphabetic order. A cookbook briefly describes the dish, lists the ingredients, and provides a step-by-step process for preparing the food.

In Romans 5:9-10, Paul uses a format familiar to rabbinic scholars for analysis of the Old Testament. This is the way Paul had been trained by Gamaliel, the greatly respected teacher of the Mosaic law (see Acts 22:3 and 5:34). A common format was called light and heavy — arguing from the greater to the lesser or the reverse. If someone completes medical training (the harder thing), then we may argue they will certainly begin to practice medicine (the easier thing).

With the above facts in mind, Douglas Moo summarizes Romans 5:9-10:

The argument proceeds from the major to the minor: if God has already done the most difficult thing — reconcile and justify unworthy sinners — how much more can he be depended on to accomplish the easier thing — save from eschatological [end-time] wrath those who have been brought into such relationship with him.[1]

Verses 9 and 10 each independently follow the major-to-minor argument described above. We will look at these verses in turn.

In Romans 5:9a, the harder thing is described as follows: “Since, therefore, we have now been justified by his blood.” The fact that believers in Jesus have been declared righteous by faith is presented as already accomplished “by his blood” (5:9a). This last phrase is a figure of speech called metonymy, in which a part stands for the whole. Jesus shed blood represents his death.[2] An example of metonymy in contemporary life is when we call an automobile someones wheels.

The difficulty of declaring us righteous should not be understated; it took nothing less than the death of the Son of God to allow a just God to justify the ungodly (4:5).

So, if the justification of the helpless, ungodly sinners was the harder part, what is the easier part? Paul says . . . much more shall we be saved by him from the wrath of God (5:9b). Why is this easier? C.E.B. Cranfield says that God will save from his wrath at the last those who are already righteous in his sight.[3] Wrath was never meant for the righteous!

Moo ably discusses how Paul uses the Greek verb sozo(save) in 5:9b:

While he sometimes uses the verb to denote the deliverance from the penalty of sin that comes at conversion (e.g., Rom. 8:24; Eph. 2:5, 8), he more often uses the word . . . to depict the final deliverance of the Christian from the power of sin, the evils of this life, and, especially, judgment (e.g., 1 Cor. 3:15; 5:5; Phil. 2:12).[4]

So, salvation in Romans 5:9 becomes an example of the “already — not yet” pattern of NT fulfillment. We now (already) have some benefits from our salvation, but many other benefits will come later (not yet).

In Romans 5:10, the harder thing is described as follows: “For if while we were enemies we were reconciled to God by the death of his Son.” First, the language of reconciliation was shocking to those from Greco-Roman culture. Osborne points out, “Cranfield says reconciliation language was never used in the religious language of the Hellenistic [Greek] world because it was too deeply personal, but Paul (Rom. 5:10, 11; 11:15; 2 Cor. 5:18-20) uses it to show the new personal relationship established by God’s justification.”[5]

Did you get that? No other ancient religion imagined God having or wanting a personal relationship with anyone, so they never used reconciliation language. The Greek verb katallasso here (5:10) means: “the exchange of hostility for a friendly relationship, reconcile.”[6]

Christianity is fundamentally different because God has provided the basis for his enemies to become members of his own family (Rom. 8:1417). Islam, Buddhism, Confucianism-Taoism (the predominant religion of China), and atheism offer no such idea of a personal relationship to God.

Recall that reconciliation by the death of his Son (5:10a) was the harder task; the easier sequel is described as “much more, now that we are reconciled, shall we be saved by his life” (5:10b).

How shall we be saved by his life (5:10b)? Thomas Schreiner has the right idea when he says, “Believers are assured that they will escape condemnation since for their sake Christ died, was raised from the dead, and intercedes. . . . Christ’s death and resurrection are inseparable in effecting salvation.”[7] We will be saved in the end because the one appointed the Son-of-God-in-power (1:4, NET) will stand up for us!

God has built a bridge for our return to him

God has done the harder part of salvation and will do the easier part at judgment, but only for those who have accepted the reconciliation he offers through Christ.

1. Read 2 Cor. 5:19-20. How and when have you taken advantage of Gods reconciliation through faith in Christ?

2. If you have taken the reconciliation God offers, how are you extending this chance at amnesty to others?

The church father Origen (185-254 AD) said, Christ’s death brought death to the enmity which existed between us and God and ushered in reconciliation.[8] For a little while longer, God’s amnesty is still available. Do not miss the last call!

Copyright 2012 Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from materials created for Christ Fellowship, McKinney, Texas. Used by permission.

 


[1] Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Wm. B. Eerdmans Pub. Co., 1996) 310.

[2] Moo, Romans, 310, confirms this analysis.

[3] C.E.B. Cranfield, The Epistle to the Romans, The International Critical Commentary (Edinburgh: T.&T. Clark Limited, 1975) 266.

[4] Moo, Romans, 310-311, footnote 91.

[5] Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove: InterVarsity Press, 2004) 135, citing Cranfield, Romans, 267.

[6] BDAG-3, katallasso, reconcile, q.v.

[7] Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Books, 1998) 264.

[8] Gerald Bray, ed., Romans, Ancient Christian Commentary on Scripture (Downers Grove: InterVarsity Press, 1998) 133.