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Complete Jewish Bible
Or are we trying to make the Lord jealous? We aren’t stronger than he is, are we?
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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.
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John ChrysostomAD 407
Homily on 1 Corinthians 24
Then, speaking also to their sense of shame,
"Do we provoke the Lord to jealousy? are we stronger than He?" i.e., "Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?" And this he said, reminding them of an ancient history and of their fathers' transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. "For they," saith He, "moved Me to jealousy with that which is not God; they provoked Me to anger with their idols."
"Are we stronger than He?" Dost thou see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? "Well, but why," some one will say, "did he not set down these things at first, which would be most effectual to withdraw them?" Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.
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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SUMMARY
In 1 Corinthians 10:22, the Apostle Paul delivers a potent rhetorical challenge to the Corinthian believers, urging them to consider the profound implications of spiritual compromise and idolatry. This verse serves as the climactic warning in a passage where Paul uses the historical failures of Israel as a cautionary tale, underscoring the absolute folly and danger of attempting to serve both God and idols. It forces the Corinthians to confront the reality of God's holy jealousy and His unchallengeable power, implicitly rebuking any presumption that they could engage in pagan practices without incurring divine displeasure or withstand His judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs a Rhetorical Question. Paul uses two successive questions ("Do we provoke the Lord to jealousy? are we stronger than he?") not to seek information, but to make a forceful assertion and to drive home an undeniable point. The questions are designed to compel the audience to reflect on the absurdity and danger of their actions, leading them to the only logical conclusion: one cannot provoke God's jealousy and expect to escape His power. There is also an element of Personification in attributing "jealousy" to God. While divine jealousy is a theological concept distinct from human envy, the use of the term helps the audience grasp the intensity of God's righteous indignation when His exclusive claim to worship is violated. Finally, there is a subtle Irony in the second question; the very act of presuming to "provoke" God implies a false sense of strength, which is immediately shattered by the direct challenge "are we stronger than he?", revealing the utter weakness and folly of humanity in comparison to divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 10:22 powerfully articulates the biblical truth of God's holy and exclusive nature, demanding undivided allegiance from His people. This concept of divine jealousy is not a human emotion of envy, but a righteous zeal for His own glory and the purity of His covenant relationship. When His people turn to other gods or compromise their devotion, they are, in essence, challenging His unique supremacy and inviting His just judgment. The rhetorical questions underscore the absolute futility of such a challenge, emphasizing God's omnipotence and sovereignty over all things. Believers are reminded that to trifle with God's commands or His holiness is to stand against an insurmountable power, a path that inevitably leads to severe consequences, as illustrated throughout the Old Testament narratives of Israel's disobedience. This verse serves as a timeless warning against any form of idolatry, whether overt worship of other deities or the more subtle idolatry of placing anything—be it wealth, career, relationships, or self—above God in our lives.
REFLECTION AND APPLICATION
1 Corinthians 10:22 remains profoundly relevant for believers today, serving as a stark reminder of the seriousness of our spiritual allegiances. In a world saturated with distractions and competing loyalties, this verse calls us to a radical self-examination: what truly holds the preeminent place in our hearts and lives? Anything that subtly or overtly displaces God's rightful position—whether it's the pursuit of material possessions, social status, personal comfort, or even good causes that become ultimate—can become a modern idol, subtly provoking the Lord's holy jealousy. We are called to recognize God's absolute sovereignty and unchallengeable power, fostering a profound humility and reverent submission to His will. This verse urges us to take our spiritual walk with utmost seriousness, understanding that casual disregard for God's commands or a presumptuous attitude toward His grace is a perilous path. It is a call to exclusive devotion, ensuring that our lives, actions, and worship consistently honor Him alone, acknowledging that we are utterly dependent on His strength, not our own.
Questions for Reflection
FAQ
What does "provoke the Lord to jealousy" mean in this context?
Answer: In 1 Corinthians 10:22, "provoke the Lord to jealousy" refers to inciting God's righteous indignation or holy zeal. This is not human envy, but a divine attribute that reflects His absolute claim to exclusive worship and devotion from His people. When believers engage in idolatry or spiritual compromise—like participating in pagan feasts as the Corinthians were tempted to do—they are, in essence, giving to another (idols, demons) the honor and allegiance that belongs solely to God. This act is seen as a direct challenge to His unique supremacy and a breach of the covenant relationship, thus "provoking" His holy jealousy and inviting His just judgment. It underscores the seriousness of idolatry and the necessity of undivided loyalty to God.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 10:22 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is Himself the embodiment of God's exclusive claim and the revelation of His unchallengeable power. The "Lord" whom Paul warns against provoking is none other than the pre-existent Christ, through whom all things were created and for whom all things hold together (Colossians 1:16-17). To provoke the Father's jealousy is to provoke the Son, for Jesus declared, "I and the Father are one" (John 10:30). His resurrection from the dead (Romans 1:4) demonstrates His supreme power, far exceeding any human or demonic strength, definitively answering the rhetorical question, "are we stronger than he?" Christ's authority is absolute, as He has been given "all authority in heaven and on earth" (Matthew 28:18). Therefore, any act of spiritual compromise or idolatry is not merely an affront to an abstract deity, but a direct challenge to the reigning King, Jesus Christ, who demands and deserves our undivided worship and allegiance. His sacrifice on the cross (Hebrews 9:26) was the ultimate act of God's jealous love to reclaim His people from the dominion of idols and sin, bringing them into a covenant relationship secured by His own blood, ensuring that His people belong exclusively to Him (1 Peter 1:18-19).