1 Corinthians 10:15

Translation
King James Version
¶ I speak as to wise men; judge ye what I say.
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KJV (with Strong's)
I speak G3004 as G5613 to wise men G5429; judge G2919 ye G5210 what G3739 I say G5346.
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Complete Jewish Bible
I speak to you as sensible people; judge for yourselves what I am saying.
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Berean Standard Bible
I speak to reasonable people; judge for yourselves what I say.
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American Standard Version
I speak as to wise men; judge ye what I say.
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World English Bible Messianic
I speak as to wise men. Judge what I say.
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Geneva Bible (1599)
I speake as vnto them which haue vnderstanding: iugde ye what I say.
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Young's Literal Translation
as to wise men I speak--judge ye what I say:
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See also
1 Thessalonians 5:211 Corinthians 8:1Job 34:2Job 34:31 Corinthians 14:201 Corinthians 11:131 Corinthians 6:5
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In the KJVVerse 28,583 of 31,102

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SUMMARY

In the Apostle Paul makes a direct and challenging appeal to the Corinthians' spiritual maturity and discerning intellect. He invites them to actively and critically evaluate the weighty arguments he has presented and is about to present, trusting in their God-given capacity for spiritual judgment rather than merely demanding their passive obedience. This verse serves as a pivotal transition, setting the stage for deeper theological explanations concerning Christian conduct, particularly regarding participation in pagan practices and its incompatibility with their identity in Christ and their participation in the Lord's Supper.

CONTEXT

  • Literary Context: This verse marks a crucial turning point in Paul's extended argument concerning Christian liberty, responsibility, and the dangers of idolatry. Immediately preceding 1 Corinthians 10:15, Paul has meticulously laid out a series of sobering historical examples from Israel's wilderness wanderings (1 Corinthians 10:1-13). He recounts their spiritual privileges (baptism in the cloud and sea, spiritual food and drink) and their subsequent failures (idolatry, sexual immorality, grumbling, testing Christ). These serve as stark warnings, demonstrating that even those with spiritual advantages can fall away through temptation. He concludes this section with the direct and urgent command to “flee from idolatry”. Having established the severe consequences of spiritual compromise, Paul now shifts from historical admonition to a direct appeal for the Corinthians to apply spiritual discernment to the specific issue of participating in pagan idol feasts, which he will address in the subsequent verses (1 Corinthians 10:16-22).
  • Historical & Cultural Context: The city of Corinth was a bustling port city, a major commercial and cultural hub in the Roman Empire. It was renowned for its prosperity, but also for its moral laxity and pervasive idolatry. Pagan temples, such as the temple of Aphrodite, were prominent, and participation in idol feasts was a common social and religious practice. These feasts often involved communal meals, sacrifices, and sometimes immoral activities. For many Corinthians, especially new Gentile converts, navigating their Christian faith within this pagan social fabric posed significant challenges. The question of whether believers could participate in these feasts without compromising their faith was a pressing issue, as it involved social standing, business connections, and cultural norms. Paul's letter addresses the tension between Christian freedom and the need to avoid anything that might defile their worship of God or cause a weaker brother to stumble.
  • Key Themes: 1 Corinthians 10:15 contributes significantly to several overarching themes within the book of 1 Corinthians. Foremost among these is Spiritual Discernment, as Paul explicitly calls upon the Corinthians to "judge" his words, implying they possess the spiritual capacity to understand and apply divine truth. This contrasts sharply with the worldly wisdom that Paul critiques earlier in the letter, emphasizing that true wisdom comes from God (1 Corinthians 1:18-31). Another key theme is Christian Liberty and Responsibility, as Paul consistently balances the freedom believers have in Christ with their responsibility to use that freedom in a way that honors God and edifies others, avoiding anything that might lead to sin or compromise (1 Corinthians 8:9). Finally, the theme of Idolatry and Exclusive Worship of God is central, as Paul is building his case against participation in pagan feasts, asserting the absolute incompatibility of worshipping idols with participating in the Lord's Supper (1 Corinthians 10:20-21).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • speak (Greek, légō', G3004): Properly, to "lay" forth, i.e., to relate in words, usually of systematic or set discourse. Paul is not merely uttering words but presenting a reasoned, coherent argument that he expects the Corinthians to process thoughtfully. This word implies a deliberate and authoritative communication of truth, inviting careful consideration rather than a casual hearing.
  • wise men (Greek, phrónimos', G5429): Thoughtful, sagacious, or discreet. This term implies a cautious character and practical understanding, distinguishing it from mere intellectual acumen (sophos) or mental acquisition (synetos). Paul is appealing to their spiritual maturity and practical wisdom, the kind that enables them to make discerning choices in real-life situations, particularly concerning their spiritual conduct and associations. He is challenging them to live up to the spiritual insight they should possess as believers.
  • judge (Greek, krínō', G2919): Properly, to distinguish, i.e., to decide (mentally or judicially); by implication, to try, condemn, or punish. In this context, it is an invitation for the Corinthians to discern, evaluate, and come to a right conclusion based on the evidence and spiritual principles Paul has laid out. It's an appeal to their faculty of spiritual discernment, expecting them to weigh his arguments carefully and arrive at the same godly conclusion he has reached.

Verse Breakdown

  • "I speak as to wise men;": Paul sets the tone for his upcoming arguments by appealing directly to the Corinthians' presumed spiritual maturity and capacity for discernment. He is not addressing them as children or those lacking understanding, but as individuals who possess the spiritual insight to grasp profound truths. This is both a compliment and a challenge, implying that they should be able to understand the gravity and logic of his warnings against idolatry and compromise. It suggests that the truth he is about to present is not complex or obscure, but clear enough for those with spiritual wisdom to comprehend.
  • "judge ye what I say.": This is a direct imperative, a command for them to actively engage their minds and spiritual understanding. The verb "judge" (krínō) here means to discern, evaluate, or decide, rather than to criticize negatively. Paul is inviting them to weigh his words, to test them against spiritual truth, and to come to a sound conclusion. He is confident that if they exercise their spiritual wisdom, they will agree with his assessment regarding the incompatibility of Christian fellowship with pagan idol worship. This phrase underscores the believer's responsibility to actively process and apply divine revelation, rather than passively receiving instruction.

Literary Devices

Paul employs several effective literary devices in this concise verse. The most prominent is Apostrophe, as he directly addresses his audience, "wise men," creating a personal and challenging tone. This direct address is not merely a statement but a Rhetorical Appeal, specifically an appeal to Ethos, where Paul evokes the Corinthians' presumed character and spiritual standing ("wise men") to encourage them to accept his subsequent arguments. By framing his discourse in this manner, he subtly places the responsibility on them to demonstrate the wisdom he attributes to them. The phrase "judge ye what I say" functions as an Imperative, a direct command that, while seemingly giving them autonomy, actually guides them towards the conclusion Paul desires, trusting that their spiritual wisdom, if properly exercised, will lead them to agree with him. This also contains an element of Irony, as some Corinthians were acting unwisely, yet Paul addresses them as "wise," challenging them to live up to that designation.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully underscores the New Testament emphasis on the believer's responsibility to cultivate and exercise spiritual discernment. Paul does not merely dictate truth but invites his audience to engage with it intellectually and spiritually, implying that genuine faith is not blind but thoughtfully informed. This call to "judge" reflects the expectation that believers, indwelt by the Holy Spirit, possess the capacity to understand and apply God's truth to complex situations, particularly those involving ethical and theological compromise. It highlights the Christian's duty to evaluate teachings and practices against the standard of God's revealed Word, ensuring that their conduct aligns with their confession of Christ. This active engagement with truth is crucial for spiritual maturity and for safeguarding against deception and spiritual compromise in a world filled with competing ideologies.

REFLECTION AND APPLICATION

Paul's appeal in 1 Corinthians 10:15 resonates deeply with believers today, reminding us that faith is not a passive acceptance but an active, discerning engagement with truth. We are called to be thoughtful, not gullible, and to apply spiritual wisdom to every aspect of our lives. This means diligently studying God's Word, praying for the Holy Spirit's illumination, and seeking to understand the implications of our choices on our walk with Christ and our witness to the world. In an age saturated with information and competing worldviews, the ability to "judge" or discern what aligns with God's truth is more critical than ever. We must not outsource our spiritual responsibility but cultivate a mature faith that can distinguish between good and evil, wisdom and folly, and ultimately, between what truly honors God and what compromises our devotion to Him. Our choices in worship, entertainment, relationships, and even daily habits should be filtered through this lens of spiritual discernment.

Questions for Reflection

  • In what areas of my life am I being called to exercise greater spiritual discernment?
  • How does my current engagement with Scripture and prayer contribute to my ability to "judge" spiritual truths?
  • Am I passively accepting teachings, or am I actively weighing them against God's Word as Paul encourages?
  • What practical steps can I take to grow in wisdom and discernment, particularly concerning contemporary issues that challenge Christian living?

FAQ

Why does Paul address the Corinthians as "wise men" when he has previously rebuked them for their lack of wisdom and divisions?

Answer: Paul's address to the Corinthians as "wise men" is not necessarily a blanket compliment for their current behavior, but rather a strategic rhetorical move and an appeal to their potential. Throughout 1 Corinthians, Paul has indeed critiqued their worldly wisdom and divisions (1 Corinthians 1:18-31; 1 Corinthians 3:1-4). However, in 1 Corinthians 10:15, he is appealing to the spiritual wisdom they should possess as believers, indwelt by the Holy Spirit, who grants discernment (1 Corinthians 2:10-16). By calling them "wise," he challenges them to rise to that standard, to engage their God-given capacity for spiritual judgment, and to apply it to the serious matters he is discussing. It's an invitation to think critically and come to the right conclusion, rather than a concession to their pride or previous failures.

CHRIST-CENTERED FULFILLMENT

The call to be "wise men" who "judge" what Paul says finds its ultimate fulfillment and foundation in Christ. For the believer, true wisdom is not worldly intellect or human philosophy, but Christ Himself, who is "the power of God, and the wisdom of God" (1 Corinthians 1:24). In Him "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). Therefore, to "judge" wisely what Paul says is to evaluate it in light of Christ's person, work, and teachings. The Holy Spirit, whom believers receive, is the Spirit of wisdom and revelation (Ephesians 1:17), enabling us to understand the deep things of God and to discern truth from error. Our capacity to discern and apply truth is not innate but is a gift empowered by our union with Christ and the indwelling Spirit. Thus, Paul's appeal is implicitly a call to live out the wisdom that is found in Christ, allowing His truth to shape our understanding and guide our choices, ensuring that our lives reflect His glory and avoid anything that would compromise our fellowship with Him, the very source of our wisdom and life.

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Commentary on 1 Corinthians 10 verses 15–22

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

I. He prefaces his argument with an appeal to their own reason and judgment: "I speak to wise men, judge you what I say, Co1 10:15. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.

II. He lays down his argument from the Lord's supper: The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf (Co1 10:17), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.

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

IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, Co1 10:21. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God (Co1 10:22): Do we provoke the Lord to jealousy? Are we stronger than he? It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, I am a jealous God. God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, Deu 32:16. And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Nah 1:6. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–22. Public domain.
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John ChrysostomAD 407
Homily on 1 Corinthians 24
"I speak as to wise men: judge ye what I say."

Because he hath cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. "For I speak as to wise men," saith he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, "I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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