1 CORINTHIANS CHAPTER 10

OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and logic  which limits the observer to the content offered by the letter of 1 Corinthians especially the previous chapters. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture utilizing the same normative rules of reading / interpretation.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Manuscript Evidence from 'The New Testament And Translation Commentary, Philip W. Comfort, Tyndale House Publishers, Inc., Carol Stream, Ill.

OR MOVE TO FIRST VERSE OF CHAPTER TEN 

[(1 Cor 9:24-27) Commentary on 1 Cor 9:24-27[:

(1 Cor 9:24 NASB) "Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win.

(1 Cor 9:25 NASB) Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable.

(1 Cor 9:26 NASB) Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air;

(1 Cor 9:27 NASB) but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified."

"24-27 By way of practical application, Paul now gives a strong exhortation for Christian self-denial, using himself as an example and employing athletic figures familiar to the Corinthians at their own Isthmian athletic games, which were hosted every other year by the people of Corinth. The particular events he refers to are running and boxing.

24, 25 Paul assumes their common knowledge (ouk oidate, "don't you know") of the foot race in the stadium. Every one of them should run as these runners do, with all-out effort to get the prize. By the words "strict training," Paul refers to the athlete's self-control in diet and his rigorous bodily discipline. He observes that the athletes train vigorously for a "corruptible crown"—a laurel or celery wreath that would soon wither away. But the Christian's crown, eternal life and fellowship with God, will last forever (Rev 2:10).

26, 27 Paul says of himself that he does not contend like an undisciplined runner or boxer. He states that he aims his blows against his own body, beating it black and blue (hypopiazo; see the same word in Luke 18:5). The picture is graphic: the ancient boxers devastatingly punishing one another with knuckles bound with leather thongs. And so by pummeling his body, Paul enslaves it in order to gain the Christian prize. The ancient keryx was the herald in the Greek games who announced the rules of the contest, but the Christian herald—i.e., preacher—not only announces the rules but "plays" in the game as well. Paul had not only to preach the gospel but also to live the gospel. As Hodge has said (in loc.), Paul here acts on the principle that the righteous can scarcely be saved, though he also stresses that nothing can separate the Christian from God's love (Rom 8:38, 39). The Christian, confident of God's sovereign grace, is nevertheless conscious of his battle against sin."

[(1 Cor 9:24-27) Bible Knowledge Commentary On 1 Cor 9:24-27]:

(1 Cor 9:24 NASB) "Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win.

(1 Cor 9:25 NASB) Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable.

(1 Cor 9:26 NASB) Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air;

(1 Cor 9:27 NASB) but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified."

"9:24-25. Paul's commitment to this course of ministry did not come easily. It required personal discipline (strict training) like that of an athlete who strove for supremacy in his field (cf. 15:10). To that end Paul willingly gave up certain privileges which might otherwise be his to enjoy so that he could win the prize. The prize for Paul was not the temporary crown (stephanon) bestowed by men (in the biennial games near Corinth the "crown" was a pine wreath) but the eternal crown bestowed by Christ (3:13-14; 2 Cor. 5:10). Paul's crown would be the consummation of the reward (1 Cor. 9:18) he partially enjoyed, the opportunity to glory before Christ in those he had been able to win (2 Cor. 1:14; Phil. 2:16; 1 Thes. 2:19).

9:26-27. Paul's dictum of becoming "all things to all men" (v. 22) could have been construed as the aimless capitulation of an unprincipled man. But it was just the opposite! Every move made in the course of his race was calculated to further his pursuit of the prize (cf. Phil. 3:13-14). Every blow struck was meant to land squarely on his opponent and send him reeling from the contest (cf. Eph. 6:12; James 4:7). To achieve this, Paul would not let his body master him (cf. 1 Cor. 6:12); sometimes he denied even its demand for rightful privileges and pleasures (8:9) for a greater good (10:33).

Paul was competing well himself and had called many to join him (the word preached is kēryxas, the noun form of which signified a herald who summoned contestants to a race), but that did not guarantee him a victorious finish. He held out the possibility that even he could be disqualified for the prize. The single Greek word translated by that phrase ( adokimos) literally means "unapproved." In other contexts it was applied to the unsaved (e.g., Rom. 1:28; Titus 1:16). Here Paul was not addressing the issue of salvation, nor for that matter was even the prize specifically in mind. Rather, he seemed concerned with continuance in the race. Like the brother who had indulged in immorality (1 Cor. 5:1-5), Paul's life could be cut short by the disciplinary disapproval of God. God had disciplined in the past (10:6-10), was disciplining in the present (11:30-32), and would discipline in the immediate future (5:5). Paul was concerned that some might not be able to say with him one day, "I have fought the good fight, I have finished the race" (2 Tim. 4:7), but would find themselves cut off in the midst of the contest by the disciplinary action of God."

****** END OF EXCERPT FROM 1 COR CHAPTER 9 ******

["under the cloud" = the cloud which led them to freedom from Egypt and then through the wilderness as a guide by day, (Ex 13:21). This cloud that was present at the Red Sea when the Exodus generation of Jews came to the shore of that sea and were going to cross - this cloud was the evidence of the glory of God - of His Almighty power. The Jews described this as the shekinah glory of God in their commentary writings on the Old Testament called the Targums.

1) [Ex 13:21-22]:

(v. 21) "By day the Lord went ahead of them [the escaping Israelites] in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night.

(v. 22) Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people."

The Jewish people became identified with the shekinah glory of God - of Jesus Christ, (1 Cor 10:4) - day and night, night and day. That cloud was a manifestation of the Lord God Himself - His visible glory. The Jews called this God's shekinah glory. The shekinah glory of God, the manifested glory of God, was identified with God's Chosen People Israel:

2) [Ro 9:4]:

"The people of Israel. Theirs is the adoption as sons; theirs the DIVINE GLORY [the shekinah glory of God], the covenants, the receiving of the Law, the temple worship and the promises."

Five advantages were enjoyed by Israel. First, all the liberated Israelites enjoyed the supernatural guidance (Ex. 13:21) and protection (Ex. 14:19-20) of the pillar of cloud in their Exodus from Egypt. The Corinthians had similarly experienced God's guidance (cf. Luke 1:79) and protection (cf. 1 Peter 1:5). Second, all Israelites passed through the sea and experienced a miraculous deliverance from those who sought to take their lives (Ex. 14:21-28). So too had the Corinthians experienced a miraculous deliverance—salvation (cf. Heb. 2:14-15; Gal. 1:4)."

or not only did the LORD oversee the growth of Israel into a great nation of over 2 million while in Egypt; but during their exodus from Egypt the LORD provided the pillar of fire by night which resulted in direction and light; and the cloud by day which provided shelter from the sun and provided water for them to drink, (Ex 13:21-22; 14:19-20; Isa 4:4-6 ). The phrase under the cloud indicates that the people of ancient Israel were under the LORD's direction, guidence and care - frequently supernaturally. For the LORD sent quail and manna to feed His people for a month; (Ex 16:11-31; Nu 11:21

The Greek word "ebaptisauto" = "were baptized"= comes from the Greek verb "baptiso" = to immerse, to be identified with. In this case the Israelites were identified, i.e., 'baptiso'd' - with God's purpose for Moses - to cross the 'Red Sea' to freedom from the Egyptians and into the Promised Land as God's Chosen People with with God's chosen man, Moses, as their leader.

Compare the expression baptized into Christ as it appears in Ro 6:3, 4; Gal 3:27, and Heb 3:1-6. The aorist middle verb form, "ebaptisanto," or the alternate passive MS reading "ebaptisthesan," means "they received baptism." Some have taken the expression to specify either sprinkling or immersion, but these ideas are not in view. For the thought is a spiritual one as it stipulates in v. 3: They were united to God and to his servant Moses. So the cloud is a representation of God in His shekinah glory; the sea, of God's redemption and leadership.

All the Jews of the Exodus generation were identified with Moses as God's chosen people and God's chosen man to lead them. Moses and the Exodus generation Jewish people were baptized in the cloud and the sea - identified with God in His manifestation of Himself as the cloud and they were also identified with Moses leading them through the sea in the event of their escaping through it from the Egyptians.

4) [Dr. John Danish Pastor of Berean Memorial states it this way]:

"[The Jews were] identified with the glory of God which was present there among them. While passing through the miracle of the Red Sea, they were identified with Moses in the experience of walking dry shod through that sea and escaping the approaching attacking forces of Pharaoh."

The Jews were identified with the shekinah glory of God as our Lord Jesus Christ led them by day manifesting Himself in the cloud and by night manifesting Himself in the pillar of fire: The context of 1 Cor 9:24-27 is implied here in the sense that all the fathers shared in God's grace and all were in the race as described in 1 Cor 9:24-27 but fell short in their faithfulness.

Therefore let him who thinks he stands take heed lest he fall," in the sense that the believer must not be convinced that his walk is satisfactory  - even perfect for the moment, especially in view of ongoing sinfulness - not needing to assess himself moment to moment before God and His Word. But he should be walking in the light as Christ is in the light, acknowledging his shortcomings which the light of Christ reveals to him and through confession of sins for forgiveness and restoration of fellowship with God, (1 Jn 1:7-10 ).

(1 Cor 10:14 NASB) "Therefore, my beloved, flee from idolatry.

(1 Cor 10:15 HCSB) I am speaking as to wise people. Judge for yourselves what I say.

(1 Cor 10:16 HCSB) The cup of blessing that we give thanks for, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?

(1 Cor 10:17 NASB) Since there is one bread, we who are many are one body; for we all partake of the one bread.

(1 Cor 10:18 NASB) Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? 

(1 Cor 10:19 HCSB) What am I saying then? That food offered to idols is anything, or that an idol is anything?

(1 Cor 10:20 NKJV) Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons.

(1 Cor 10:21 NASB) You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. 

(1 Cor 10:22 NASB) Or do we provoke the Lord to jealousy? We are not stronger than He, are we?

(1 Cor 10:23 NASB) All things are lawful, but not all things are profitable. All things are lawful, but not all things edify."

Here in 1 Cor 10:14-23 Paul commands believers to "flee from idolatry" with a view to the eating of meat sacrificed to idols in the pagan temples and eating places which the believers in Corinth were wont to do before they became believers and even afterward. Here Paul applies the example of Israel's idolatry to the problem of 1 Corinthians 8 - eating meat sacrificed to idols. There is the danger of going a step beyond just eating sacrificed meat to that of joining the pagans in the sacrificial feasts in their pagan temples - even to particpating in their worship practices. To do this would be wrong and sinful. Paul illustrates this by showing that participation in the Lord's Supper signifies that the believer is in communion - in a sharing relationship (koinonia) - with the Savior. Since participation in idol feasts in pagan temples means sharing in the pagan worship, then such participation is forbidden for believers in Jesus Christ. This is the kind of mistake ancient Israel made in her worship of the one and only God. Christians today must discern how the illustration of ancient Israel's failures applies to their own lives.

So in 1 Cor 10:14-15 which reads, "Therefore, my beloved, flee from idolatry. I am speaking as to wise people. Judge for yourselves what I say," we have in view believers in Corinth and for that matter, all believers, who are commanded, just as the ancient Israelites were commanded, to flee from idolatry - the context of which is not necessarily the precise kind of idolatry that the ancient Israelites practiced such as when they worshipped the golden calf:

1) [Review what 1 Cor 10:7 reads]:

(1 Cor 10:7 NASB) "Do not be idolaters, as some of them were; as it is written, '''The people sat down to eat and drink, and stood up to play."

Nor is it necessarily the kind of idolatry that the believers at Corinth practiced such as the eating of meat sacrificed to idols, especially in the pagan temples, such as during times when they were worshipping their idols. Author and apostle Paul has addressed this issue with the believers at Corinth relative to not tempting weaker brothers in the faith to revert to their former pagan religious practices in opposition to their new faith in Christ which did not include idols at all - it forbade them. Albeit they did have the liberty in Christ to do such things as eat whatever they chose, even meat sacrificed to idols. Nevertheless they were admonished not to exercise that freedom if it might harm a weaker brother in the faith:

2) [Compare 1 Cor 8:4-12]:

(1 Cor 8:4 NASB) "Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.

(1 Cor 8:5 NASB) For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords,

(1 Cor 8:6 NASB) yet for us there is but one God, the Father, from Whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.

(1 Cor 8:7 NASB) However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled.

(1 Cor 8:8 NASB) But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.

(1 Cor 8:9 NASB) But take care that this liberty of yours does not somehow become a stumbling block to the weak.

(1 Cor 8:10 NASB) For if someone sees you, who have knowledge, dining in an idol's temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols?

(1 Cor 8:11 NASB) For through your knowledge he who is weak is ruined, the brother for whose sake Christ died.

(1 Cor 8:12 NASB) And so, by sinning against the brethren and wounding their conscience when it is weak, you sin against Christ."          

In view of 1 Cor 10:14-15 which reads as follows: (1 Cor 10:14 NASB) Therefore, my beloved, flee from idolatry. (1 Cor 10:15 HCSB) I am speaking as to wise people. Judge for yourselves what I say,"

Paul wrote in (1 Cor 10:16a HCSB) "The cup of blessing that we give thanks for, is it not a sharing in the blood of Christ?" i.e., is it not in the sense that Jesus paid for your sins in His blood; i.e., by sharing in the benefit of the shedding of His blood and His dying on the cross to pay for our / believers' sins and not for ours only but for the sins of the whole world, (cf 1 Jn 2:2)? Hence believers share in the blood of Christ in the sense of because of the shedding of His blood on the cross for the sins of all mankind, those who believe immediately have and share in the possession of eternal life and actually now become and share in being a part of the body of Christ and all that that entails. Furthermore, Paul wrote in 1 Cor 10:16b, "is it not the bread that we break, a sharing in the body of Christ?" i.e., is it not in the sense that all believers do share in the eternal life given to them by Christ because of the death of His perfect Human body for the sins of the whole world from the moment that they became believers; and for that matter all mankind may share in; i.e., benefit from the sacrifice of His body for the sins of the whole world through a moment of faith in His propitiation for us all - the whole world, (cf Jn 3:16). So is it not that the believer's participation in the Lord's Supper symbolizes [but does not actualize] the result of forgiveness of sins unto eternal life through Christ's payment for the sins of the whole world in His blood and body?

[Note that those who are not accountable - young children, mentally incapacitated - will also receive eternal life should they die before they become accountable]

Hence this makes the point that each believer, the one who has become part of the body of Christ because he believed in Christ for salvation unto eternal life, i.e., the one who is to periodically receive / celebrate the Lord's Supper, i.e., to drink of the cup of blessing that one gives thanks for; for it symbolizes the sharing in the body and blood of Christ in the sense that His body was sacrificed on the cross and His blood was shed for the believer and all mankind as well, (which all men may share in the benefit of eternal life of Christ's sacrifice for them through a moment of faith alone in Christ alone and receive eternal life). So in view of this, the believer is to flee idolatry and all practices that contradict / conflict with who one is in Christ which symbolic ceremony / ritual of receiving the cup of blessing represents every time ones salvation unto eternal life which is symbolized / celebrated by partaking of the Lord's Supper.

So with 1 Cor 10:16 in view which reads, "The cup of blessing that we give thanks for, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?" -

Paul writes in 1 Cor 10:17 NASB, "Since there is one Bread," with a view to Jesus Christ the One and only Bread of life - the One Bread through Whom all who believe in Him for eternal life via His payment for ones sins receive eternal life, (cp Jn 6:35); then he writes, "we [believers] who are many are one body in the sense of all being part of the one body of Christ together being and enjoined to act as a unity with Him in their temporal lives and the next eternal life; for we all partake of the one Bread, [meaning that believers are all one body together as partakers, i.e., actual members of the body of Jesus Christ the Bread of life - physical and eternal.

3) [Compare Jn 6:35]:

(Jn 6:35 NASB) "Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst."

Notice that the operative phrase is "he who believes in Me [Jesus]" which when one believes in Jesus being the Bread of life - of eternal life, i.e., believes in His payment for ones sins, then one has eternal life.

Whereupon Paul writes in 1 Cor 10:18, "Look at the nation Israel; are not those who eat the sacrifices sharers in the altar?" i.e., are not those animal sacrifices that each Israelite made at the alter in the Temple which were made in accordance with the Law of Moses that they were under as a rule of life which he might and often did eat as part of a meal and thus share in the Temple altar which is an act of worshipping the God of Israel and of acknowledging that those sacrifices represent / symbolize a sacrifice by God for ones sins; thus associating oneself as a worshipper of the God of Israel? Answer demanded: Yes!

So with 1 Cor 10:18 in view,

Paul then wrote in 1 Cor 10:19-20, "What am I saying then? That food offered to idols is anything, or that an idol is anything? Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons." So Paul is comparing the sacrifices and the eating of meat sacrificed to God that the ancient Israelites made to God at the altar in the Temple in the sense that those animal sacrifices that each Israelite made at the alter were made in accordance with the Law of Moses that they were under as a rule of life in the Temple which they might eat as part of a meal and thus share in the altar and in the eating of it as a meal even within the Temple confines, which actions were an act of worshipping the God of Israel and of acknowledging that those sacrifices represent / symbolize a sacrifice by God for their sins; thus associating themselves as worshippers of the God of Israel? So Paul's point is then to bring up the subject of food sacrificed to idols which the Gentile pagan worshippers did and then ate of that meat as well to acknowledge the gods that they worshipped. He asks whether or not food offered to idols is anything, or is an idol anything which implies that it is of no import / value - except that it is offensive to God. For Paul explains that such food which is sacrificed in the pagan temples - even to eat that meat within their pagan temple confines, is sacrificed to demons who are behind those imaginary pagan gods; and not to God which implies that such activity is not to be done by believers who must be committed to godliness toward and worship of the One and only God.

4) [(1 Cor  10:19-21) Compare Bible Knowledge Commentary on 1 Cor 10:19-21]:

(1 Cor 10:19 HCSB) "What am I saying then? That food offered to idols is anything, or that an idol is anything?

(1 Cor 10:20 NKJV) Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons.

(1 Cor 10:21 NASB) You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons."

"10:19-21. The same was true of pagan worship. It was true that an idol was nothing (8:4; cf. Ps. 115:4-7), but the ultimate reality behind pagan religion was demonic. Pagan sacrifices were offered to demons, not to God. Through his minions "the god of this age" blinded unbelievers and kept them from the truth (2 Cor. 4:4). There could be no union for good between Christ and Belial (2 Cor. 6:15). So those who were the temple of God (1 Cor. 3:16; 6:19) should shun the temple of idols (cf. 2 Cor. 6:14-18 see quote below). No magical contamination was conveyed, but the corrupt character of the participants would be harmful for believers (1 Cor. 15:33). Being participants with demons was unthinkable for who are participants with Christ (10:21; cf. v. 16)."

5) [(Compare 2 Cor 6:14-18]:

(2 Cor 6:14 NASB) "Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?

(2 Cor 6:15 NASB) Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?

(2 Cor 6:16 NASB) Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, "I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.

(2 Cor 6:17 NASB) Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE," says the Lord. "AND DO NOT TOUCH WHAT IS UNCLEAN; And I will welcome you.

(2 Cor 6:18 NASB) And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty."

6) [(1 Cor 10:18-20) Compare Expositor's Bible Commentary]:

(1 Cor 10:18 NASB) "Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? 

(1 Cor 10:19 HCSB) What am I saying then? That food offered to idols is anything, or that an idol is anything?

(1 Cor 10:20 NKJV) Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons."

"18-20 Here Paul compares the OT sacrifices with pagan offerings. When the people of Israel sacrificed at the altar and ate part of the sacrifice (Lev 7:15; 8:31; Deut 12:17, 18), they participated in and became a part of the sacrificial system and worship of God. Paul says he does not mean that the meat sacrificed to an idol or the idol itself is anything, but he does mean that when the pagans sacrifice, they do so to demons and he doesn't want the Corinthians to share in worship having to do with demons. For one cannot be both - a participant in Christ and in demons also. [not without consequences from the One true God"

This being "said," Paul wrote in 1 Cor 10:21-23 to further clarify the matter as follows:

(1 Cor 10:21 NASB) You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. 

(1 Cor 10:22 NASB) Or do we provoke the Lord to jealousy? We are not stronger than He, are we?

(1 Cor 10:23 NASB) All things are lawful, but not all things are profitable. All things are lawful, but not all things edify."

When Paul wrote "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons;" he was serious. Consider our own temporal lives in this day and age 2000 years + or - years later when we do things that are incompatible with celebrating the Lord's Supper as well as all that we do each minute of every day that represents that are likewise incompatible with our position in Christ, Whom we represent.

7) [(1 Cor 10:21) Compare Expositor's Commentary on 1 Cor 10:21]:

(1 Cor 10:21 NASB) "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons."

"21 To make it clearer, Paul speaks of "The Lord's table"— a term that the Corinthian converts from paganism would readily associate with "tables" used for pagan idol meals. In the Oxyrhynchus Papyrus CX there is a revealing sentence that says, "Chairemon invites you to a meal at the table of the lord Serapis in the Serapeum, tomorrow the fifteenth from nine o'clock onwards." So Paul is teaching that a Christian cannot at the same time participate in the meal at the table of the pagan god and the table of the Lord."

So Paul wrote in 1 Cor  10:22a, "Or do we provoke the Lord to jealousy? Notice that participating in the Lord's Supper is mutually exclusive with partaking of the cup of demons or any non-Christian activity that contradicts what Christianity stands for. For that indeed would result in provoking the Lord God, your Father, to jealousy Who is mightier than you are. Hence Paul implies in 1 Cor 10:22b which reads, We are not stronger than He, are we?"that there will be discipline forthcoming to the child of God who participates in the worship of demons, even if it is for the sake of blending in so as not to isolate oneself from the enjoyment of temporal things and people who participate in things which contradict Christianity. Often the Christian life is one of setting oneself apart from the fellowship of others in this life that one would enjoy being with because they are not faithful Christians or believers at all. Compromises like this are costly in eternity in terms of loss of rewards for faithful service; and so the set apart life must be endured despite the hardships of this life which are largely spent alone without support from fellow believers. It is all about purpose - following ones eternal purpose.

8) [(1 Cor 10:22) Compare Expositor's Commentary On 1 Cor 10:22]:

(1 Cor 10:22 NASB) "Or do we provoke the Lord to jealousy? We are not stronger than He, are we?"

"22 The conclusion is that if we as Christians share in pagan idolatry, we will "arouse" (i.e., "stir up") the Lord's jealousy and thus incite him to action in His hatred of sin and for mixed allegiance (Deut 32:21; Ps 78:58). And surely, Paul says, we are not stronger than God and cannot overcome or subdue his jealousy and anger against sin if we share in pagan practices."

D) [(1 Cor 10:23-33) Commentary On 1 Cor 10:23-33)]:

(1 Cor 10:23 NASB) "All things are lawful, but not all things are profitable. All things are lawful, but not all things edify.

In view of what Paul wrote in 1 Cor 10:21-22 which is as follows, (1 Cor 10:21 NASB) "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons; (1 Cor 10:22 NASB) Or do we provoke the Lord to jealousy? We are not stronger than He, are we?;"

Paul writes in 1 Cor 10:23, "All things are lawful, but not all things are profitable. All things are lawful, but not all things edify" which indicates that personal sacrifices such as foregoing certain things for the moment - giving them up for one occasion or more - have to be made despite the missing out on pleasurable temporal matters that are within the realm of ones freedom in Christ to do. This is a matter of self-sacrifice in this temporal life for the gain of eternal rewards and for avoiding putting a weaker brother / sister in jeopardy of falling away from being faithful. So for the Christian all things - that are not sinful - are indeed lawful in the sense of acceptable to do - but with the proviso that not all things are profitable in the sense of always resulting in ones own and / or others' edification. And some things when done might cause a weaker brother / sister to fall into sin - hence he is to temper his freedom in Christ out of agape / self-sacrificial love for ones brother / sister in Christ at times so as not to cause a weaker brother / sister to fall into temptation - but rather avoid falling into temptation and instead be edified by his fellowshipping with a brother / sister in Christ.

In view of the theme which has been in view in this passage which continues to be in view in 1 Cor 10:23 as follows, "All things are lawful, but not all things are profitable. All things are lawful, but not all things edify," Paul continues to instruct believers to look out for the welfare of fellow believers, and for that matter of all people.

So he wrote in 1 Cor 10:24, "Let no one seek his own good, but that of his neighbor." So Paul established the principle of freedom (everything is permissible; cf. 6:12) but it was to be regulated by agape / self-sacrificial love for others - believers and non-believers alike. Hence activities that are not beneficial or constructive or that do not promote the good of others should be avoided even if permissible for believers.

And as an example of a first century believer's responsibility in Christ with regard to his personal freedoms in Christ yet keeping in mind his neighbor / fellow believer, Paul wrote as follows,

(1 Cor 10:25 NASB) Eat anything that is sold in the meat market without asking questions for conscience' sake; 

(1 Cor 10:26 HCSB) for the earth is the Lord’s, and all that is in it. [cp Ps 24:1]

[Notice that in 1 Cor 10:25-26, Paul reaffirms that believers have the freedom to eat anything without questionning whether or not it might bother their Christian consciences because they might be violating Christian dietary rules. For there are no such rules or restrictions! So, Paul teaches, eat this meat without raising questions, remembering that meat and all things come from the Lord (v. 26). The OT quotation from Psalm 24:1 (cf. Pss 50:12; 89:11) was used as a Jewish blessing at mealtimes. Hence in the first century in Corinth for example, believers may eat anything that is sold in the local meat market without questionning their actions or consciences - even if it was meat that was sacrificed to idols, but with the proviso that weaker brothers / sisters in Christ might have their own misguided point of view on the matter and be tempted to sin on the matter.]

(1 Cor 10:27 HCSB) If one of the unbelievers invites you over and you want to go, eat everything that is set before you, without raising questions of conscience.

[On the other hand in 1 Cor 10:27 quoted above, Paul presents the supposed circumstance that if someone invites you over for a meal and you want to go, eat everything that is set before you, without raising questions of conscience, i.e., you as a believer are free to choose to eat whatever you will with a proviso which Paul brings up in the next two verses. So in approving of a believer joining an unbeliever at the latter's house for dinner (v. 27), the apostle is thinking of the believer's giving the unbeliever a quiet, appreciative testimony. If, however, at the dinner someone (probably a fellow Christian; cf. v. 29a) points out that the meat was offered to an idol, then the believer is to refrain from eating the meat. The reason for this is that he does not want his Christian freedom condemned through another man's conscience (v. 29). Paul asks why he should be condemned for partaking of something in the meal he could really thank God for. The verb blasphemeo (v. 30) means "to injure the reputation of," or actually "to revile" or "denounce" someone who has presumably done wrong. So the strong brother has the power to protect his "right" to eat by not eating meat in such a case.]:

(1 Cor 10:28 NASB) But if anyone says to you, "This is meat sacrificed to idols," do not eat it, for the sake of the one who informed you, and for conscience' sake;

(1 Cor 10:29 HCSB) I do not mean your own conscience, but the other person’s. For why is my freedom judged by another person’s conscience?

So there is a condition - a proviso to be heeded as follows: "But if anyone says to you, 'This is meat sacrificed to idols," do not eat it, for the sake of the one who informed you, and for conscience' sake.' " So Paul reiterates the lesson in 1 Cor 8:1-13 quoted below and elaborated upon here: which admonishes the believer should someone raise an objection to some action one does despite the fact that it is okay to do that action such as instead to abstain from exercising ones freedom in Christ relative to such a matter as eating meat sacrificed to idols, (or alcohol as another example) so as not to jeopardize the Christian walk of a weaker / less mature believer which was previously addressed in chapter 8 and is quoted below:

1) [1 Cor 8:1-13 ]:

(1 Cor 8:1 NASB) "Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge makes arrogant, but love edifies.

(1 Cor 10:29 HCSB) "I do not mean your own conscience, but the other person’s. For why is my freedom judged by another person’s conscience?

(1 Cor 10:30 NASB) If I partake with thankfulness, why am I slandered concerning that for which I give thanks?"

So in 1 Cor 10:29, Paul stipulates that he did not "mean your own conscience [which is clear] but the other person's" who might be in danger of falling away from the faith because a believer chooses to exercise his freedom in Christ such as eating meat sacrificed to idols around others who might not be mature in the faith. For [the question is] "why is my freedom judged by another person's conscience?" in the sense of why should I be held accountable to another's conscience instead of ones own conscience especially when the believer  is correctly operating out of his own conscience in the first place? Answer: the believer must allow for the weaker believer's immaturity so as not to cause him to stumble in his faith as a result of his immaturity?

2) [Compare Bible Knowledge Commentary On 1 Cor 10:27-30]:

(1 Cor 10:27 HCSB) "If one of the unbelievers invites you over and you want to go, eat everything that is set before you, without raising questions of conscience.

(1 Cor 10:28 NASB) But if anyone says to you, "This is meat sacrificed to idols," do not eat it, for the sake of the one who informed you, and for conscience' sake;

(1 Cor 10:29 HCSB) I do not mean your own conscience, but the other person’s. For why is my freedom judged by another person’s conscience?

(1 Cor 10:30 NASB) If I partake with thankfulness, why am I slandered concerning that for which I give thanks?"

"10:27-30. For a Christian who accepted an invitation to another's home Paul recommended eating from all the fare without scrupulous reservation. But if another Christian guest piped up (cf. 8:7-13) that the food had been part of a pagan sacrifice, the knowledgeable Christian should defer to the uninformed scruples of the weaker brother. To exercise his rightful freedom to eat might cause the brother with the scrupulous conscience to follow that example and cause him to sin (cf. Rom. 14:14-23).

A knowledgeable Christian did not need to alter his convictions to accord with the conscience of a weaker brother (1 Cor. 10:29b), but he did need to alter his behavior when in the weaker brother's presence. Otherwise the weak brother might act against his conscience and harm himself (cf. 8:11), which would bring denunciation on the strong brother. What the knowledgeable Christian could enjoy privately with thankfulness became in the presence of the weaker brother a contemptible act eliciting condemnation (why am I denounced [blasphēmoumai] because of something I thank God for? cf. 8:12; Rom. 14:16, 22). An echo of 1 Corinthians 8:13 concluded the matter:

(1 Cor 8:13 NASB) "Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble."

Whereupon, Paul wrote in 1 Cor 10:31, "Whether, then, you eat or drink or whatever you do, do all to the glory of God," which takes into consideration the weaker brother in Christ. Hence, in 1 Cor 10:32-33, Paul admonishes believers to, 

(1 Cor 10:32 NASB) Give no offense either to Jews or to Greeks or to the church of God;

(1 Cor 10:33 NASB) just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved."

So believers are admonished in 1 Cor 10:32-33 to give no offense either to Jews or to Greeks or to the church of God; but follow the example of Paul and not seek ones own profit at the disregard of others; but instead, seek the profit of the many, so that they may have an opportunity to be saved.

So at the end of this chapter, Paul summarizes the purpose of believers relative to those of the church of God and non-believers as well - be they Jew or Gentile: "Whether, then, you eat or drink or whatever you do, do all to the glory of God;" and thereby to take care as far as possible not to offend anyone, taking the example of Paul who as an example has endeavored to please men in all things - as far as possible without compromising the Christian faith; thereby not seeking his own profit / advantage but to seek the profit of the many so that the unbelievers may have an opportunity to be saved, and the believers an opportunity to grow in the faith without hindrance.

3) (1 Cor 10:31-33) Expositors' Bible Commentary on 1 Cor 10:31-33]:

(1 Cor 10:31 NASB) Whether, then, you eat or drink or whatever you do, do all to the glory of God.

(1 Cor 10:32 NASB) Give no offense either to Jews or to Greeks or to the church of God;

(1 Cor 10:33 NASB) just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved." 

"31-33 These verses introduce a positive and more ultimate perspective. It is not just the other brother who should be in view, but God the creator and giver of all things. The oun ("therefore," "so") relates this ultimate concept to one's attitude toward the weak brother. The glory of God must be the Christian's objective in everything (1Pet 4:11; Col 3:17; ... But Paul says that doing all for the glory of God means thinking of the good of others, both Christians and non-Christians (v. 32). The mention of Jews and Greeks may refer to the unsaved groups talked about in 1 Corinthians 1. By "the church of God" Paul means to include the brother with the weak conscience (cf. Rom 14:13, 21). So we find encompassed by these verses the two great commandments—love God and love your neighbor (Matt 22:37-39). Paul seeks to benefit others, not himself. His ultimate objective in all his conduct is that people might be saved—not superficially but fully and to the glory of God.