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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 10:15–22. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.
"For I would not that ye should have fellowship with demons," says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things with suspicion, "who are drawn away by a morsel of flesh."
But abstain from things offered to idols; [1 Corinthians 10:20] for they offer them in honour of demons, that is, to the dishonour of the one God, that you may not become partners with demons.
Paul is saying that beneath the surface of the idol there is a demonic power which is out to corrupt faith in the one God. Commentary on Paul’s Epistles.
For as the bread and wine of the Eucharist before the holy invocation of the adorable Trinity were ordinary bread and wine, while after the invocation the bread becomes the body of Christ and the wine becomes his blood, so these foods of the pomp of Satan, though of their own nature ordinary food, become profane through the invocation of evil spirits.
"For that which the Gentiles sacrifice," saith he, "they sacrifice to demons, and not to God."
Do not then run to the contrary things. For neither if thou wert a king's son, and having the privilege of thy father's table, shouldest leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would thy father permit it, but with great vehemence he would withdraw thee; not as though the table could harm thee, but because it disgraces thy nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then art thou not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, thou runnest thither and partakest of the viands? Here is the cause why I seek to withdraw thee. For the intention of the sacrificers, and the person of the receivers, maketh the things set before thee unclean.
"And I would not that ye should have communion with demons." Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it hath to express his feeling? "For it is my wish," saith he, "that you have nothing in common with them."
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Summary
In 1 Corinthians 10:20, the Apostle Paul delivers a profound warning to the Corinthian believers, asserting that the sacrifices offered by Gentiles are not directed to God but to demonic entities. This declaration serves as a stark clarification of the spiritual reality behind pagan worship, emphasizing that while an idol itself may be inert, the act of worship engages malevolent spiritual forces. Paul then issues a direct prohibition, stating his resolute desire that believers should not enter into fellowship or communion with these devils, underscoring the absolute exclusivity of devotion demanded by God and the inherent danger of spiritual compromise.
Context
Literary Context
This verse is a pivotal statement within Paul's broader discourse in 1 Corinthians 8-10, which addresses the complex issue of eating food sacrificed to idols. Having established in 1 Corinthians 8 that idols are "nothing" and that Christians possess liberty, Paul immediately pivots to the critical caveat that this liberty must not cause a weaker brother to stumble or lead one into spiritual compromise. Chapter 1 Corinthians 9 then illustrates Paul's own willingness to forgo rights for the sake of the gospel, setting the stage for the warnings in 1 Corinthians 10. Here, Paul uses the historical examples of Israel's failures in the wilderness (e.g., idolatry, grumbling, sexual immorality) to caution the Corinthians against similar pitfalls, culminating in the explicit warning of 1 Corinthians 10:20 and the subsequent contrast between the Lord's Table and the table of demons in 1 Corinthians 10:21.
Historical & Cultural Context
The city of Corinth was a major commercial hub, renowned for its wealth, diverse population, and numerous pagan temples dedicated to deities like Aphrodite, Apollo, and Poseidon. Public life often revolved around religious festivals, civic feasts, and guild dinners, many of which involved the consumption of meat that had been sacrificed to idols. For new converts from pagan backgrounds, navigating these social customs presented a significant challenge. While they understood the monotheistic nature of Christianity, the social pressure to participate in these events was immense. Paul's letter addresses the specific dilemma of whether Christians could participate in these feasts, buy meat from temple markets, or simply maintain social ties without compromising their faith. The cultural understanding of sacrifice was that it established a communion or fellowship between the worshiper and the deity, making Paul's warning against "fellowship with devils" particularly potent in this context.
Key Themes
This verse contributes significantly to several major themes within 1 Corinthians and the broader New Testament. Firstly, it unmasks the spiritual reality behind idolatry, revealing that pagan worship is not merely a misguided human endeavor but an engagement with malevolent spiritual forces, challenging the common perception of idols as inert objects (Deuteronomy 32:17). Secondly, it underscores the exclusivity of true worship, asserting that one cannot simultaneously partake in the worship of God and the worship of demons; there is an inherent incompatibility between the Lord's Table and the "table of devils" (1 Corinthians 10:21). Finally, the verse highlights the danger of spiritual compromise, even in seemingly innocuous social settings. Paul's warning serves as a call for believers to maintain spiritual purity and unwavering allegiance to God, emphasizing that participation in practices linked to demonic worship, regardless of intent, can lead to spiritual defilement and a breach of one's covenant with God, echoing the warnings against idolatry found throughout the Old Testament, such as in Exodus 20:3-5.
Exposition and Analysis
Key Word Analysis
This term, derived from ethō (habit), refers to a race or tribe, specifically a foreign (non-Jewish) one, often implying paganism. In this context, it designates non-Israelite peoples who practiced polytheistic religions and offered sacrifices to various deities. Paul's use here highlights the contrast between the practices of those outside the covenant of God and the expected conduct of believers.
A primary verb meaning "to rush (breathe hard, blow, smoke)," which by implication refers to sacrificing, typically by fire, or generally to immolate or slaughter for any purpose. This word emphasizes the act of offering, a central component of ancient religious worship, signifying the dedication of something to a deity. Paul's use here underscores the intentionality and spiritual significance of the act, regardless of the worshiper's personal belief about the idol.
The neuter form of a derivative of daimōn, referring to a demonic being or, by extension, a deity. This term specifically denotes malevolent spiritual entities or lesser deities in the pagan pantheon, distinct from diabolos (Satan). Paul's choice of daimónion reveals that behind the physical idols and named gods of paganism lay actual, active, and malevolent spiritual forces.
Verse Breakdown
"But [I say], that the things which the Gentiles sacrifice"
Paul introduces a strong contrast ("But") to his previous discussion, asserting a definitive statement ("I say"). He refers to the offerings made by non-Jewish people, which in the Corinthian context would include public sacrifices at temples, private household rituals, and offerings made at civic or guild feasts. The emphasis is on the act of sacrificing, which is understood as an act of worship.
"they sacrifice to devils, and not to God"
This is the core revelation of the verse. Paul unequivocally states that the ultimate recipients of pagan sacrifices are not the inert idols or the named pagan gods, but actual "devils" (demonic spirits). This clarifies that pagan worship, far from being harmless or merely misguided, is a direct engagement with malevolent spiritual powers. The explicit contrast "and not to God" underscores the fundamental opposition between such worship and the worship due to the one true God.
"and I would not that ye should have fellowship with devils"
Building on the preceding revelation, Paul expresses his strong desire and prohibition ("I would not") against believers having "fellowship" (koinōnós, meaning a sharer, associate, or partner) with these demonic entities. This "fellowship" implies participation, communion, or partnership. Since pagan sacrifices establish a communion with demons, participation in them is forbidden, as it would constitute a spiritual allegiance incompatible with one's allegiance to Christ.
Literary Devices
Paul employs several potent literary devices in 1 Corinthians 10:20 to convey his urgent message. The most prominent is Antithesis, directly contrasting "devils" with "God" to highlight the irreconcilable difference between pagan worship and true worship. This stark opposition serves to clarify the spiritual battle lines for the Corinthians. The verse also functions as a strong Exhortation or Warning, as Paul's "I would not that ye should have fellowship" is a direct and authoritative command, emphasizing the grave consequences of spiritual compromise. Furthermore, there is an element of Revelation, as Paul unveils the hidden spiritual reality behind idolatry, moving beyond the superficial appearance of inert idols to expose the demonic forces at play. This revelation serves to underscore the gravity of the Corinthian's actions and the need for spiritual discernment.
Theological and Thematic Connections
Paul's declaration in 1 Corinthians 10:20 is deeply rooted in Old Testament theology, particularly the consistent warnings against idolatry. It reveals that idolatry is never merely a cultural practice or a harmless superstition; it is a profound spiritual offense that involves allegiance to forces hostile to God. The Old Testament frequently portrays pagan deities as "no gods" in terms of their power and sovereignty, but also acknowledges the reality of spiritual beings behind them, often linking them to demonic entities. This verse reinforces the biblical understanding that the spiritual realm is active and that false worship is a direct affront to God, inviting demonic influence and severing true communion with the Creator. It underscores the absolute necessity of exclusive worship of the one true God and the inherent danger of any practice that compromises this allegiance.
Reflection and Application
1 Corinthians 10:20 calls believers to a profound level of spiritual discernment and an unwavering commitment to exclusive devotion to God. While overt sacrifices to physical idols may be less common in many modern contexts, the underlying principle of idolatry remains powerfully relevant. Idolatry, at its heart, is anything that takes the place of God in our lives, demanding our ultimate allegiance, trust, and worship. This can manifest in subtle forms: the pursuit of wealth, power, status, personal comfort, or even relationships, if they become ultimate concerns that displace God. Paul's warning reminds us that behind seemingly benign worldly pursuits or philosophies, there can be spiritual forces at work that draw us away from God and into a form of "fellowship with devils." Therefore, believers must constantly examine their hearts, priorities, and practices, ensuring that their allegiance is undivided and that they are not participating, even indirectly or unknowingly, in anything that compromises their spiritual integrity or aligns them with forces contrary to God's kingdom. This requires a conscious choice to flee from every form of idolatry and to consecrate every aspect of life to Christ.
Questions for Reflection
FAQ
Does this verse mean that all non-Christian religions are literally worshipping demons?
Paul's statement in 1 Corinthians 10:20 indicates that behind the physical idols and named deities of paganism, there are genuine, malevolent spiritual entities at work. He is not necessarily saying that every individual worshiper consciously intends to worship a demon, but rather that the act of offering sacrifices to false gods, regardless of the worshiper's subjective intent, objectively aligns them with demonic powers rather than with the one true God. This aligns with the biblical understanding that there is a spiritual reality behind all false worship, and that idolatry is a form of spiritual rebellion that opens the door to demonic influence, as seen in Old Testament passages like Deuteronomy 32:17. It underscores the exclusivity of God's claim to worship and the spiritual danger of any deviation from it.
Christ-Centered Fulfillment
1 Corinthians 10:20 finds its ultimate fulfillment in the person and work of Jesus Christ, who decisively defeated the very "devils" to whom the Gentiles sacrificed. The Old Testament consistently warned against idolatry, revealing the spiritual emptiness and danger of worshipping anything other than the one true God. Christ, through His incarnation, sinless life, atoning death, and glorious resurrection, disarmed and triumphed over all spiritual powers of darkness (Colossians 2:15). He became the ultimate and perfect sacrifice, fulfilling all previous sacrifices and liberating humanity from the bondage of sin and the dominion of demonic forces (Hebrews 2:14-15). Through faith in Him, believers are brought into true fellowship with God, the Father, and His Son, Jesus Christ (1 John 1:3), and are called to separate themselves from all forms of idolatry, knowing that Christ has established His kingdom and reigns supreme over all other powers (Ephesians 1:20-22). His victory means that believers are no longer compelled to have "fellowship with devils" but are empowered by the Holy Spirit to live lives of exclusive devotion and worship to God alone.