TRV
Translation
King James Version
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
Complete Jewish Bible
You can’t drink both a cup of the Lord and a cup of demons, you can’t partake in both a meal of the Lord and a meal of demons.
Berean Standard Bible
You cannot drink the cup of the Lord and the cup of demons too; you cannot partake in the table of the Lord and the table of demons too.
American Standard Version
Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord, and of the table of demons.
World English Bible Messianic
You can’t both drink the cup of the Lord and the cup of demons. You can’t both partake of the table of the Lord, and of the table of demons.
Geneva Bible (1599)
Ye can not drinke the cup of the Lord, and the cup of the deuils. Ye can not be partakers of the Lords table, and of the table of the deuils.
Young's Literal Translation
Ye are not able the cup of the Lord to drink, and the cup of demons; ye are not able of the table of the Lord to partake, and of the table of demons;
See also
See on the biblical-era map
In the KJVVerse 28,589 of 31,102
Study This Verse
Commentary on 1 Corinthians 10 verses 15–22
15 ¶ I speak as to wise men; judge ye what I say.
16 The cup of blessing 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?
17 For we being many are one bread, and one body: for we are all partakers of that one bread.
18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?
19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
22 Do we provoke the Lord to jealousy? are we stronger than he?
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.
Copy as
TertullianAD 220
De Spectaculis
Nor do we dislike the temples less than the monuments: we have nothing to do with either altar, we adore neither image; we do not offer sacrifices to the gods, and we make no funeral oblations to the departed; nay, we do not partake of what is offered either in the one case or the other, for we cannot partake of God's feast and the feast of devils. If, then, we keep throat and belly free from such defilements, how much more do we withhold our nobler parts, our ears and eyes, from the idolatrous and funereal enjoyments, which are not passed through the body, but are digested in the very spirit and soul, whose purity, much more than that of our bodily organs, God has a right to claim from us.
CyprianAD 258
Treatise III. On the Lapsed
Moreover, beloved brethren, a new kind of devastation has appeared; and, as if the storm of persecution had raged too little, there has been added to the heap, under the title of mercy, a deceiving mischief and a fair-seeming calamity. Contrary to the vigour of the Gospel, contrary to the law of the Lord and God, by the temerity of some, communion is relaxed to heedless persons,-a vain and false peace, dangerous to those who grant it, and likely to avail nothing to those who receive it. They do not seek for the patience necessary to health nor the true medicine derived from atonement. Penitence is driven forth from their breasts, and the memory of their very grave and extreme sin is taken away. The wounds of the dying are covered over, and the deadly blow that is planted in the deep and secret entrails is concealed by a dissimulated suffering. Returning from the altars of the devil, they draw near to the holy place of the Lord, with hands filthy and reeking with smell, still almost breathing of the plague-bearing idol-meats; and even with jaws still exhaling their crime, and reeking with the fatal contact, they intrude on the body of the Lord, although the sacred Scripture stands in their way, and cries, saying, "Every one that is clean shall eat of the flesh; and whatever soul eateth of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people." Also, the apostle testifies, and says, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."
CyprianAD 258
Epistle XXX
That we are not saying this dishonestly, our former letters have proved, wherein we have declared our opinion to you with a very plain statement, both against those who had betrayed themselves as unfaithful by the unlawful presentation of wicked certificates, as if they thought that they would escape those esnaring nets of the devil; whereas, not less than if they had approached to the wicked altars.
CyprianAD 258
Epistle IX
And I wish, if it could be so without the sacrifice of our brethren's safety, that they could make good their claim to all things; I could dissemble and bear the discredit of my episcopal authority, as I always have dissembled and borne it. But it is not now the occasion for dissimulating when our brotherhood is deceived by some of you, who, while without the means of restoring salvation they desire to please, become a still greater stumbling-block to the lapsed, For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny." And again He has said, "All sins shall be forgiven unto the sons of men, and blasphemies; but he that shall blaspheme against the Holy Ghost shall not have forgiveness, but is guilty of eternal sin." Also the blessed apostle has said, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He who withholds these words from our brethren deceives them, wretched that they are; so that they who truly repenting might satisfy God, both as the Father and as merciful, with their prayers and works, are seduced more deeply to perish; and they who might raise themselves up fall the more deeply. For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Anyone who drinks the cup of demons insults the cup of Christ, and anyone who eats at the table of demons revolts against the table of Christ, that is to say, the altar of the Lord, and crucifies his body again.
Pseudo-ClementAD 400
Recognitions (Book IV)
But the ways in which this garment may be spotted are these: If any one withdraw from God the Father and Creator of all, receiving another teacher besides Christ, who alone is the faithful and true Prophet, and who has sent us twelve apostles to preach the word; if any one think otherwise than worthily of the substance of the Godhead, which excels all things;— these are the things which even fatally pollute the garment of baptism. But the things which pollute it in actions are these: murders, adulteries, hatreds, avarice, evil ambition. And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcass which is strangled, and if there be anything else which has been offered to demons. Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred, as we shall expound more fully to you at another time.
John ChrysostomAD 407
Homily on 1 Corinthians 24
Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, "I would not," and, "judge ye;" he positively affirms in what follows and lays down the law, saying,
"Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons."
And he contents himself with the mere terms, for the purpose of keeping them away.
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.
Copy as
Continue studying 1 Corinthians 10:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
First Corinthians 10:21 delivers a stark and unequivocal prohibition against divided spiritual loyalties, asserting the absolute incompatibility of participating in the Lord's Supper—a symbol of communion with Christ—with any involvement in pagan sacrificial rites. Paul uses the vivid imagery of "the cup of the Lord" and "the Lord's table" set against "the cup of devils" and "the table of devils" to underscore that fellowship with God is mutually exclusive with fellowship, even indirect, with demonic powers. This verse serves as a foundational declaration of exclusive allegiance to Christ, demanding a clear separation from all forms of idolatry and practices that honor other spiritual entities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is a powerful example of Antithesis, directly contrasting "the cup of the Lord" and "the Lord's table" with "the cup of devils" and "the table of devils." This stark opposition highlights the absolute incompatibility of Christian worship and pagan practices. The use of "cannot" (Greek: ou dýnamai) functions as an emphatic Prohibition, not merely a suggestion, but a declaration of inherent impossibility, reinforcing the exclusive nature of allegiance to God. Furthermore, the "cup" and "table" serve as potent Metaphors for spiritual communion and fellowship. They represent not just physical objects or meals, but the deep, covenantal sharing of identity and destiny with either the Lord or demonic forces. The parallelism in the two clauses ("cup of the Lord... cup of devils" and "Lord's table... table of devils") adds to the rhetorical force, driving home the central message of exclusive devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the biblical principle of exclusive worship and the radical separation required of God's people from idolatry. It reveals that idolatry is not merely a misguided religious practice but a direct engagement with malevolent spiritual forces, making any compromise a betrayal of one's covenant with God. The imagery of the "Lord's table" and "cup" connects directly to the new covenant established in Christ's blood, signifying a unique and holy communion that cannot be shared with anything impure or hostile to God. This theological truth demands a clear and uncompromising stand, recognizing that divided loyalties are an affront to God's sovereignty and His demand for our wholehearted devotion.
REFLECTION AND APPLICATION
While modern Christians may not face the direct temptation of eating meat sacrificed to physical idols, the principle of 1 Corinthians 10:21 remains profoundly relevant. This verse calls believers to examine their allegiances and ensure that nothing competes with their devotion to Christ. Contemporary "tables of devils" might include anything that subtly or overtly demands our ultimate loyalty, time, resources, or affections in a way that diminishes our commitment to God. This could manifest as an excessive pursuit of wealth, power, fame, pleasure, or even self-worship, where these pursuits become functional idols. It also applies to participating in philosophies, ideologies, or social practices that contradict the teachings of Christ, attempting to blend Christian values with worldly systems that are fundamentally opposed to God's kingdom. The verse reminds us that true Christian living requires an uncompromising stand for Christ and a clear separation from anything that would draw us away from Him. Our participation in the Lord's Supper signifies our exclusive covenant with God, and this commitment must be reflected in all areas of our lives, ensuring our loyalty is undivided and our worship pure.
Questions for Reflection
FAQ
Does this verse mean Christians cannot eat food that was once offered to idols, even if they don't participate in the ritual?
Answer: Not necessarily. Paul's primary concern in 1 Corinthians 10:21 is about active participation in the ritual of pagan sacrificial feasts, which he identifies as communion with demons. He distinguishes this from simply eating meat sold in the marketplace that might have been part of a sacrifice, but without the ritualistic context. In 1 Corinthians 10:25-27, Paul states that believers can eat whatever is sold in the meat market "asking no questions for conscience' sake," and if invited to a meal by an unbeliever, they can eat what is set before them. The key distinction is whether the act constitutes active participation in idolatry or causes a weaker brother to stumble, rather than the mere origin of the food itself. The prohibition in 1 Corinthians 10:21 is against dual spiritual allegiances, not against the food itself in all contexts.
CHRIST-CENTERED FULFILLMENT
First Corinthians 10:21 finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The "cup of the Lord" and "the Lord's table" are direct references to the new covenant established through Christ's sacrificial death. Before His crucifixion, Jesus Himself instituted the Supper, declaring the cup to be "the new covenant in my blood" (Luke 22:20). This act fundamentally redefines communion, making it exclusively centered on His finished work. Christ, as the Lamb of God, perfectly atoned for sin, thereby disarming and triumphing over the very "principalities and powers" (Colossians 2:15) that Paul identifies as "devils" behind pagan worship. Through His single, sufficient sacrifice, Jesus offers a unique and exclusive path to fellowship with God, rendering any attempt to commune with other spiritual entities not only impossible but utterly unnecessary and offensive. His victory means that believers are no longer enslaved to the spiritual forces that once held humanity captive, but are now free to serve the one true God, having been bought with a price (1 Corinthians 6:20). Thus, the stark prohibition of 1 Corinthians 10:21 is not merely a legalistic command but a joyful declaration of the exclusive and all-sufficient communion made possible through Christ, who demands our undivided loyalty because He has already secured our complete redemption.