1 corinthians 10:15 i speak as to wise men judge ye what i say

1 Corinthians 10:15

New American Standard Bible (NASB ©1995) [2]
— I speak as to wise men; you judge what I say.
King James Version (KJV 1769) [2]
— I speak as to wise men; judge ye what I say.
English Revised Version (ERV 1885)
— I speak as to wise men; judge ye what I say.
American Standard Version (ASV 1901) [2]
— I speak as to wise men; judge ye what I say.
Webster's Revision of the KJB (WEB 1833)
— I speak as to wise men; judge ye what I say.
Darby's Translation (DBY 1890)
— I speak as to intelligent [persons]: do *ye* judge what I say.
Rotherham's Emphasized Bible (EBR 1902)
— As, to prudent men, I speak,—judge, ye, what I say:—
Young's Literal Translation (YLT 1898)
— as to wise men I speak—judge ye what I say:
Douay-Rheims Challoner Revision (DR 1750)
— I speak as to wise men: judge ye yourselves what I say.
Geneva Bible (GNV 1560)
— I speake as vnto them which haue vnderstanding: iugde ye what I say.
Original King James Bible (AV 1611) [2]
— I speake as to wise men: iudge ye what I say.
Lamsa Bible (1957)
— I speak as to wise men; you are able to judge what I say.
John Etheridge Peshitta-Aramaic NT (1849)
— As to the wise I speak; judge what I say.
James Murdock Peshitta-Aramaic NT (1852)
— I speak as to the wise; judge ye what I say.

I speak 3004

{3004} Prime
λέγω
lego
{leg'-o}

A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.

z5719

<5719> Grammar

Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019

as 5613

{5613} Prime
ὡς
hos
{hoce}

Probably adverb of comparative from G3739; which how, that is, in that manner (very variously used as shown).

to wise men; 5429

{5429} Prime
φρόνιμος
phronimos
{fron'-ee-mos}

From G5424; thoughtful, that is, sagacious or discreet (implying a cautious character; while G4680 denotes practical skill or acumen; and G4908 indicates rather intelligence or mental acquirement); in a bad sense conceited (also in the comparative).

judge 2919

{2919} Prime
κρίνω
krino
{kree'-no}

Properly to distinguish, that is, decide (mentally or judicially); by implication to try, condemn, punish.

z5657

<5657> Grammar

Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Imperative (See G5794)
Count - 376

ye 5210

{5210} Prime
ὑμεῖς
humeis
{hoo-mice'}

Irregular plural of G4771; you (as subject of verb).

what 3739

{3739} Prime
ὅς
hos
{hos}

Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.

I say. 5346

{5346} Prime
φημί
phemi
{fay-mee'}

Properly the same as the base of G5457 and G5316; to show or make known one's thoughts, that is, speak or say.

z5748

<5748> Grammar

Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612

1 Corinthians 10:15

_ _ Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord’s Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of “judging” for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit’s teaching (Acts 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so.

_ _ To wise men — refers with a mixture of irony to the Corinthian boast of “wisdom” (1 Corinthians 4:10; 2 Corinthians 11:19). Here you have an opportunity of exercising your “wisdom” in judging “what I say.”

1 Corinthians 10:15-22

_ _ 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, 1 Corinthians 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 (1 Corinthians 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, 1 Corinthians 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 (1 Corinthians 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, Deuteronomy 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? Nahum 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.

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1 Corinthians 10:15

⁽⁵⁾ I speak as to wise men; judge ye what I say.

⁽⁵⁾ Now returning to those idol's feasts, that he may not seem to delay at all: first he promises that he will use no other reasons, than such as they knew very well themselves. He gives the following line of reasoning. The holy banquets of the Christians are pledges, first of all, of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual union in the very same religion. Therefore so do the idolaters also join themselves with their idols, or demons rather (for idols are nothing) in those solemn banquets, whereupon it follows, that that table is a table of demons, and therefore you must avoid it. For you cannot be partakers of the Lord and of idols together, much less may such banquets be considered as indifferent things. Will you then strive with God? And if you do, do you think that you will get the upper hand?

1 Corinthians 4:10 We [are] fools for Christ's sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honourable, but we [are] despised.

1 Corinthians 6:5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

1 Corinthians 8:1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

1 Corinthians 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?

1 Corinthians 14:20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

Job 34:2-3 Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge. ... For the ear trieth words, as the mouth tasteth meat.

1 Thessalonians 5:21 Prove all things; hold fast that which is good.

Jb 34:2. 1Co 4:10; 6:5; 8:1; 11:13; 14:20. 1Th 5:21.