1 Corinthians 10:19

Translation
King James Version
What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
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KJV (with Strong's)
What G5101 say I G5346 then G3767? that G3754 the idol G1497 is G2076 any thing G5100, or G2228 that G3754 which is offered in sacrifice to idols G1494 is G2076 any thing G5100?
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Complete Jewish Bible
So, what am I saying? That food sacrificed to idols has any significance in itself? or that an idol has significance in itself?
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Berean Standard Bible
Am I suggesting, then, that food sacrificed to an idol is anything, or that an idol is anything?
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American Standard Version
What say I then? that a thing sacrificed to idols is anything, or that an idol is anything?
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World English Bible Messianic
What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything?
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Geneva Bible (1599)
What say I then? that the idole is any thing? or that that which is sacrificed to idoles, is any thing?
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Young's Literal Translation
what then do I say? that an idol is anything? or that a sacrifice offered to an idol is anything? --
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See also
1 Corinthians 8:4Deuteronomy 32:211 Corinthians 3:7Isaiah 40:171 Corinthians 13:21 Corinthians 1:28Isaiah 41:29
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In the KJVVerse 28,587 of 31,102

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SUMMARY

In 1 Corinthians 10:19, the Apostle Paul employs a rhetorical question to clarify his teaching on food sacrificed to idols, anticipating a potential misunderstanding of his earlier assertion that "an idol is nothing." Far from contradicting himself, Paul uses this verse to pivot from the physical inertness of an idol to the profound spiritual reality and demonic forces that underpin idolatrous worship, setting the stage for his crucial warning against communion with demons.

CONTEXT

  • Literary Context: This verse is a pivotal rhetorical question within Paul's extended argument (chapters 8-10) concerning Christian liberty, the conscience of weaker believers, and the perils of idolatry. Having previously stated that "an idol is nothing in the world" in 1 Corinthians 8:4, Paul here anticipates a logical follow-up question from the Corinthian believers: if an idol is nothing, then what's the big deal about eating food offered to it? He has just issued a strong warning to "flee from idolatry" in 1 Corinthians 10:14, and immediately after this verse, he reveals the shocking truth that "the things which the Gentiles sacrifice, they sacrifice to devils, and not to God" (1 Corinthians 10:20). Thus, 1 Corinthians 10:19 serves as a bridge, guiding the reader from a superficial understanding of idols to a deeper, spiritual discernment of the forces at play in pagan worship.
  • Historical & Cultural Context: First-century Corinth was a bustling, cosmopolitan city, home to numerous pagan temples dedicated to gods like Aphrodite, Apollo, and Poseidon. Sacrifices to these deities were a common practice, often followed by communal meals in the temple precincts or the sale of leftover meat in the public markets. For Corinthian Christians, many of whom had converted from paganism, navigating these social and culinary realities posed significant challenges. Participation in such meals, even if one intellectually dismissed the idol as "nothing," could be perceived by others as an endorsement of pagan worship or, more dangerously, as genuine communion with the demonic entities believed to inhabit these cults. Paul addresses the tension between Christian freedom (knowing idols are not real gods) and the need for spiritual purity and consideration for others' consciences, as explored throughout 1 Corinthians 8 and 1 Corinthians 10.
  • Key Themes: The verse directly contributes to the overarching themes of idolatry and spiritual communion. Paul's rhetorical question highlights the distinction between the physical object of an idol and the spiritual reality behind its worship. It underscores the theme of demonic influence, revealing that while idols themselves are inert, the worship directed towards them is ultimately directed towards malevolent spiritual forces. Furthermore, it reinforces the theme of Christian allegiance and exclusivity to God, emphasizing that believers cannot simultaneously partake in the "table of the Lord" and the "table of devils" (1 Corinthians 10:21). This passage also touches upon Christian liberty and responsibility, urging believers to use their freedom wisely, not to cause others to stumble, and to avoid any action that might compromise their witness or spiritual purity, a principle articulated in 1 Corinthians 10:23-24.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • idol (Greek, eídōlon', G1497): This term refers to an image designed for worship, by implication, a heathen god, or the worship of such. In this context, Paul uses it to refer to the physical representation of a pagan deity. His earlier statement in 1 Corinthians 8:4 that "an idol is nothing in the world" directly addresses the inert, non-divine nature of this object.
  • offered in sacrifice to idols (Greek, eidōlóthyton', G1494): This compound word literally means "image-sacrifice" and refers to a part of an idolatrous offering, specifically meat or other items that have been consecrated to a pagan deity. This term highlights the ritualistic act of pagan worship and the food associated with it, which was a central issue for the Corinthian believers.
  • any thing (Greek, tìs', G5100): This is an enclitic indefinite pronoun meaning "some or any person or object." When combined with the verb "is" (G2076, estí), as in "is any thing" (τί ἐστιν, ti estin), it forms a rhetorical question probing whether the idol or the sacrificed food possesses any inherent power, reality, or spiritual significance on its own. Paul's implied answer, in terms of the idol's intrinsic divine power, remains "no," but he immediately shifts to the spiritual forces behind the worship.

Verse Breakdown

  • "What say I then?": This opening phrase (τί οὖν φημι, ti oun phēmi) serves as a rhetorical transition. Paul is not retracting his previous statements but is prompting his audience to consider the deeper implications of his teaching. It signals a clarification or a shift in perspective, inviting the reader to follow his line of reasoning more closely.
  • "that the idol is any thing,": This clause directly references the physical object of the idol. Paul's question here, in light of his earlier declaration that an idol is "nothing" (1 Corinthians 8:4), is designed to confirm that he still holds to this position regarding the idol's inherent power or divinity. The idol itself is not a god and possesses no intrinsic power.
  • "or that which is offered in sacrifice to idols is any thing?": This second clause extends the question to the food that has been consecrated to idols. Similar to the idol itself, the food, in its physical substance, is not inherently evil or imbued with demonic power simply by virtue of being offered. Paul is setting up the distinction between the physical object/food and the spiritual reality of the act of worship.

Literary Devices

Paul masterfully employs a Rhetorical Question in 1 Corinthians 10:19. This device is not meant to elicit a direct answer from the audience, but rather to guide their thinking and prepare them for a deeper truth. By asking "What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?", Paul anticipates a common misunderstanding of his earlier teaching that idols are "nothing." He uses this question to create a moment of Anticipation, setting the stage for the profound revelation in the very next verse—that behind the seemingly inert idols are actual demonic powers. There's a subtle Irony at play; while the idol is nothing, the act of idolatry is far from nothing, as it involves communion with malevolent spiritual entities. This rhetorical strategy allows Paul to affirm his consistent theological position while simultaneously introducing a crucial, nuanced spiritual warning.

THEOLOGICAL AND THEMATIC CONNECTIONS

Paul's rhetorical question in 1 Corinthians 10:19 lays the groundwork for a critical theological truth: while physical idols are inert and powerless, the worship directed towards them is not empty. It is, in fact, an act of communion with spiritual entities that are not God. This passage underscores the reality of a spiritual realm, where malevolent forces seek to receive worship and allegiance that rightfully belongs only to the one true God. The danger lies not in the object itself, but in the spiritual transaction and allegiance implied by participating in idolatrous rituals. This understanding is crucial for believers to discern spiritual realities behind seemingly mundane cultural practices and to maintain an exclusive devotion to the Lord.

REFLECTION AND APPLICATION

1 Corinthians 10:19 serves as a profound reminder that our spiritual lives are not merely about avoiding physical objects, but about discerning and rejecting the spiritual forces that often lie behind them. For contemporary believers, while overt idol worship with statues may be less common, the principle remains vitally relevant. Modern idolatry often manifests in more subtle forms: anything that takes the place of God in our affections, trust, or ultimate allegiance—be it career success, financial security, relationships, personal comfort, or even self-image. This verse challenges us to examine our hearts and priorities, asking what truly commands our worship and devotion. It compels us to cultivate spiritual discernment, recognizing that even seemingly innocuous activities can carry spiritual implications if they draw us away from God or compromise our witness. Our ultimate calling is to live lives of undivided allegiance to Christ, ensuring that our actions, choices, and affections are always directed towards His glory, and never inadvertently to anything that serves as a conduit for spiritual darkness.

Questions for Reflection

  • What are the "idols" in my own life or culture that might subtly compete for God's rightful place in my heart and allegiance?
  • How can I cultivate greater spiritual discernment to recognize the underlying spiritual realities behind everyday choices and cultural practices?
  • In what ways might my actions, even if seemingly harmless to me, inadvertently cause a weaker believer to stumble or misinterpret the nature of my faith?
  • How does my understanding of spiritual warfare, as implied by this verse, impact my prayer life and my commitment to purity?

FAQ

Is Paul contradicting his earlier statement that "an idol is nothing" in 1 Corinthians 8:4?

Answer: No, Paul is not contradicting himself. In 1 Corinthians 8:4, he asserts that an idol has no inherent divine power or reality, as there is only one God. In 1 Corinthians 10:19, he is clarifying that while the physical object of the idol is nothing, the act of worship directed towards it is not meaningless. He is shifting the focus from the inertness of the idol itself to the spiritual reality that pagan sacrifices are made to demons, not to God, as he explicitly states in the very next verse, 1 Corinthians 10:20. The danger lies not in the idol's substance, but in the communion with evil spirits that participation in idolatry implies.

CHRIST-CENTERED FULFILLMENT

1 Corinthians 10:19, by exposing the demonic reality behind idolatry, profoundly underscores the unique and exclusive supremacy of Jesus Christ. In a world saturated with false gods and spiritual counterfeits, Christ alone is the true object of worship, the one through whom all things were created and sustained (Colossians 1:16-17). Unlike the inert idols or the malevolent demons they represent, Jesus is the living God, who not only has power over all spiritual forces but has decisively triumphed over them through His death and resurrection (Colossians 2:15). He is the ultimate sacrifice, the Lamb of God who takes away the sin of the world (John 1:29), rendering all other sacrifices, especially those offered to demons, utterly void and offensive to God. Through His atoning work, believers are freed from the bondage of sin and the dominion of darkness, called to partake in the true communion of His body and blood (1 Corinthians 10:16). Thus, this verse implicitly calls us to turn from all forms of idolatry—whether overt or subtle—and to find our complete satisfaction, allegiance, and life in Christ alone, who is the Way, the Truth, and the Life (John 14:6).

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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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TertullianAD 220
A Treatise on the Soul
Would to God that no "heresies had been ever necessary, in order that they which are; approved may be made manifest!" We should then be never required to try our strength in contests about the soul with philosophers, those patriarchs of heretics, as they may be fairly called.
John ChrysostomAD 407
Homily on 1 Corinthians 24
But having said that they have "communion with the altar," afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,

"What say I then? That an idol is any thing? or that a thing sacrificed to idols is any thing?"

As if he had said, "Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them." "And if thou wilt have us despise them," saith one, "wherefore dost thou carefully withdraw us from them?" Because they are not offered to thy Lord.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 229
Paul does not want anyone to think that sacrifices as such have any power or that they can corrupt the one who eats them afterward.
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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