1 Corinthians 10:7

1Co 10:7-8. Neither be ye idolaters — By partaking of their idolatrous feasts: by no means join the heathen in these, because if the persons whose friendship you wish to cultivate, tempt you to commit idolatry, neither your superior knowledge, nor the spiritual gifts which ye possess, will secure you against their allurements: of these things you have a striking proof in the ancient Israelites. As it is written — Exo 32:6; Exo 32:19, with relation to the feast of the golden calf; The people sat down to eat and drink — Of the sacrifices and libations which were offered to the calf. He says, sat down to eat, for in ancient times the Hebrews always sat at meat: see Gen 43:33. It was in later times only that, in compliance with the manners of eastern nations, they lay on couches at their meals. And rose up to play — Or to dance, as the word παιζειν here signifies, in honour of their idol. Dancing was one of the rites practised by the heathen in the worship of their gods. And that the Israelites worshipped the golden calf by dancing, is evident from Exo 32:19, where it is said of Moses, that he saw the calf and the dancing, and his anger waxed hot. Neither let us commit fornication — A sin commonly committed at the idolatrous feasts among the heathen. And it was the more proper for the apostle to caution the Corinthians against it, because in their heathen state they had practised it even as an act of worship, acceptable to their deities; nay, and after their conversion, some of them, it appears, had not altered their manners in that particular, 2Co 12:21. As some of them committed — With the Midianitish women, when they partook of the sacrifices offered to Baal-peor: the sad consequence of which was, that there fell in one day three and twenty thousand — By the plague, besides the princes who were afterward hanged, and those whom the judges slew; so that there died in all twenty-four thousand, Num 25:1-9.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:7 Feasting and drinking refers to celebrations in honor of pagan gods; pagan revelry suggests wild partying with drinking and sex.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 10:7. Γίνεσθε, be ye) In this ver., and 1Co 10:10, the matter is set before them in the second person; for Paul was beyond the danger of idolatry, nay, he was even the object of their murmuring; the other things are put in the first person—both becomingly so. So 1Pe 4:1; 1Pe 4:3, in the second person.—τινἐς αὐτῶν, some of them) We should mark some; where some begin, the majority of the multitude easily follow, rushing both into sin and to punishment.—ἐκάθισεν, κ.τ.λ.) So the LXX., Exo 32:6.—φαγεῖν καὶ πιεῖν, to eat and drink) This quotation is much to the purpose; comp. 1Co 10:21.—παίζειν, to play) A joyful festival is here indicated (celebrated with lascivious dancing around the calf.—V. g.), and at the same time the vanity of the festival on account of the idol is implied.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_10:7. There follows now upon this general warning the first of four special ones against sins, to which the ἐπιθυμεῖν κακῶν might very easily lead. Eligit, quod maxime Corinthiis congruebat, Calvin.

μηδέ] also in particular do not. Comp Buttmann, neut. Gr. p. 314 [E. T. 366]. The repetitions of μηδέ which follow, too, from 1Co_10:8 to 1Co_10:10 are also negatived, but in continuance of the special prohibitions.

γίνεσθε] in the second person, because of the special danger to which his readers, from their circumstances, were exposed. Comp on 1Co_10:10.

ΕἸΔΩΛΟΛΆΤΡΑΙ] What Paul means is the indirect idolatry involved in partaking of the heathen sacrificial feasts. Comp on 1Co_5:11. This is clear from the quotation which he goes on to make (ΦΑΓΕῖΝ Κ. ΠΙΕῖΝ). Comp 1Co_10:14; 1Co_10:20-21. The passage cited is Exo_32:6 according to the LXX.; it describes the sacrificial feast after the sacrifice offered to the golden calf. The ΤΙΝῈς ΑὐΤῶΝ, four times repeated, certain of them, notwithstanding of there being very many (although not all), brings out all the more forcibly the offences over-against the greatness of the penal judgments. Comp on Rom_3:3.

ΠΑΊΖΕΙΝ] to be merry. This comprised dancing, as we may gather from Exo_32:19, and from ancient customs generally at sacrificial feasts; but to make this the thing specially referred to here (Hom. Od. viii. 251; Hesiod, Scut. 277; Pindar, Ol. xiii. 123) does not harmonize with the more general meaning of לְצַחֵק in the original text. To understand the phrase as indicating unchastity (Tertull. de jejun. 6) is contrary to Exo_32:18-19, and Philo, de vit. Mos. 3, pp. 677 D, 694 A.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 10:7 . μηδὲ εἰδωλολάτραι γίνεσθε , “And do not become idolaters”: in apposition to the εἰς τὸ μὴ clause of 1Co 10:6 , the dependent sentence of purpose passing into a direct impv [1436] ; for the like conversational freedom, cf. 1Co 1:31 , 1Co 4:16 , 1Co 7:37 , 1Co 9:15 , and notes. The repetition of this warning in 1Co 10:14 shows its urgency. Even where eating of the εἰδωλόθυτα was innocent, it might be a stepping-stone to εἰδωλολατρεία . Enforcing his appeal by ref [1437] to the calf-worship at Sinai, the Ap. dwells on the accompaniments of this apostasy: here lay the peril of his readers who, when released from the superstition of the old religion (1Co 8:4 ), were still attracted by its feasting and gaiety: “The people sat down to eat and drink, and rose up to sport” (following the LXX precisely). This παίζειν , as in idolatrous festivals commonly, included singing and dancing round the calf (Exo 32:18 f.); there is no need to imagine a darker meaning. It was a scene of wild, careless merriment, shocking under the circumstances and most perilous, that Moses witnessed as he descended bearing the Tables of the Law. πεῖν , cf. 1Co 9:4 and note.

[1436] imperative mood.

[1437] reference.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 7, 8. “Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.”

The μηδέ, neither, connects this proposition closely with the preceding; we pass from lust to the acts in which it seeks its satisfaction.

The example quoted is that of the worship of the golden calf, and of the profane feast which followed it, Exodus 32. The verb παίζειν, strictly: to play, is specially used of dancing.

Vv. 8. The danger of fornication was always connected with idolatry. At Corinth, therefore, it might easily follow participation in the sacrificial feasts.

The example quoted is that mentioned in Numbers 25, where, according to Balaam’s treacherous advice, the Israelites were enticed to a sacrifice offered by the Midianites to the god Baal-Peor, and where they let themselves be drawn into this sin.

The Old Testament relates (1Co 10:9) that 24,000 perished of the plague, inflicted by the wrath of the Lord. St. Paul speaks only of 23,000. We might admit a slip of memory. But the figure 24,000 is exactly reproduced in Philo and Josephus and the Rabbins. Are we to suppose that Paul did not know his sacred history so well as they? The same fact prevents us from supposing a variant in the text of the Old Testament. May we not here suspect a piece of Rabbinical refinement, similar to the: forty stripes save one, spoken of in 2Co 11:24? To avoid the risk of exaggeration, it had become the habit, in oral teaching we may suppose, to speak of 23,000 instead of 24,000 (see Calvin).

The transition from the second person (that ye become not, 1Co 10:7) to the first (that we commit not) seems to arise from the fact that the second danger was much more common than the first, and might apply to Christians in general.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_10:7

Neither be ye idolaters, as (were) some of them; as it is written, The people sat down to eat and drink, and rose up to play.

The Corinthians were as much exposed to temptation on this subject as the Israelites had been, and were quite as liable to fall into idolatrous practices. The Israelites did not consider themselves as idolaters when they made the golden calf; they did not believe that the second commandment forbade the worship of the true God by images, and it was Jehovah whom they designed to worship. The feast was proclaimed as a feast to Jehovah, Exo_32:6. They made the same excuse for the use of images as the Romanists now do; and the same in effect as that which the Corinthians made for their compliance with heathen usages. The latter did not consider the participation of the feasts in the idols temple as an act of idolatry. As the Israelites perished for their sin, their excuse notwithstanding, so those who are in fact idolaters, whether they so regard themselves or not, must expect a like fate. It is not enough to make a thing right, that we think it to be so. Things do not change their nature according to our thoughts about them. Murder is murder, though man in his self-conceit and pride may call it justifiable homicide.

They sat down to eat and to drink, i.e. of the sacrifices offered to Jehovah in the presence of the golden calf, as a symbol of creative power and rose up to play, i.e. to dance, as that amusement was, among the ancients, connected with their religious feasts. Homer, Od. 8:251.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

idolaters--A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (Co1 8:10-11; Co1 10:14, Co1 10:20-21; Exo 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at Co1 10:16.

some--The multitude follow the lead of some bad men.

play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Act 7:41).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. Neither be ye idolaters] The apostle considers partaking of the idolatrous feasts as being real acts of idolatry; because those who offered the flesh to their gods considered them as feeding invisibly with them on the flesh thus offered, and that every one that partook of the feast was a real participator with the god to whom the flesh or animal had been offered in sacrifice. See 1Co 10:21.

Rose up to play.] See Clarke on Ex 32:6. The Jews generally explain this word as implying idolatrous acts only: I have considered it as implying acts of impurity, with which idolatrous acts were often accompanied. It also means those dances which were practised in honour of their gods. That this is one meaning of the verb παιζειν, Kypke has largely proved. The whole idolatrous process was as follows:

1. The proper victim was prepared and set apart.

2. It was slain, and its blood poured out at the altar of the deity.

3. The flesh was dressed, and the priests and offerers feasted on it, and thus endeavoured to establish a communion between themselves and the object of their worship.

4. After eating, they had idolatrous dances in honour of their god; and,

5. as might be expected, impure mixtures, in consequence of those dances. The people sat down to eat and to drink, and rose up to play; and it is in reference to this issue of idolatrous feasts and dancings that the apostle immediately subjoins: Neither let us commit FORNICATION, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. Neither be ye idolaters He touches upon the history that is recorded in Exodus 32:7, etc. For when Moses made a longer stay upon the mountain than the unseemly fickleness of the people could endure, Aaron was constrained to make a calf, and set it up as an object of worship. Not that the people wished to change their God, but rather to have some visible token of God’s presence, in accordance with their carnal apprehension. God, in punishing at that time this idolatry with the greatest severity, showed by that example how much he abhors idolatry.

As it is written, The people sat down This passage is rightly interpreted by few, for they understand intemperance among the people to have been the occasion of wantonness, in accordance with the common proverb, “Dancing comes after a full diet.” But Moses speaks of a sacred feast, or in other words, what they celebrated in honor of the idol. Hence feasting and play were two appendages of idolatry. For it was customary, both among the people of Israel and among the rotaries of superstition, to have a feast in connection with a sacrifice, as a part of divine worship, at which no profane or unclean persons were allowed to be present. The Gentiles, in addition to this, appointed sacred games in honor of their idols, in conformity with which the Israelites doubtless on that occasion worshipped their calf, for such is the presumption of the human mind, that it ascribes to God whatever pleases itself. Hence the Gentiles have fallen into such a depth of infatuation as to believe, that their gods are delighted with the basest spectacles, immodest dances, impurity of speech, and every kind of obscenity. Hence in imitation of them the Israelitish people, having observed their sacred banquet, rose up to celebrate the games, that nothing might be wanting in honor of the idol. This is the true and simple meaning.

But here it is asked, why the Apostle makes mention of the feast and the games, rather than of adoration, for this is the chief thing in idolatry, while the other two things were merely appendages. The reason is, that he has selected what best suited the case of the Corinthians. For it is not likely, that they frequented the assemblies of the wicked, for the purpose of prostrating themselves before the idols, but partook of their feasts, held in honor of their deities, and did not keep at a distance from those base ceremonies, which were tokens of idolatry. It is not therefore without good reason that the Apostle declares, that their particular form of offense is expressly condemned by God. He intimates, in short, that no part of idolatry can be touched without contracting pollution, and that those will not escape punishment from the hand of God, who defile themselves with the outward tokens of idolatry.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

7. Neither be ye idolaters] Tyndale characteristically renders “worshippers of images” See Exo_32:6.

to play] Dancing (see Stanley and Alford in loc.) was probably included, as it formed part of the worship of the heathen deities. Cf. Horace, “Quam nee ferre pedem dedecuit choris.… sacro Dianae celebrant die.” Odes, 2:12. 19. But the original Hebrew word has a wider signification, to sport, to laugh, exactly the same as the kindred word from which is derived Isaac, “he shall laugh,” so named from Sarah’s laughter. The same is the case with the Greek word παίζειν, used here.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Neither be ye idolaters,.... To which they seemed inclined to be, at least there was great danger that such they would be, by carrying their liberty to such a pitch, as to sit in an idol's temple, and there eat things sacrificed unto them; and which the apostle cautions against, and uses arguments to dissuade them from in the following part of this chapter:

as were some of them, as it is written, the people sat down to eat and drink, and rose up to play: referring to Exo 32:6 when the Israelites, whilst Moses was in the mount, made a molten calf, and worshipped it, built an altar before it, and instituted a feast and a play; and which was performed by dancing about the calf, and singing to the honour of it, Exo 32:18 for their sitting down to eat and drink is not to be understood of an ordinary meal, but of a feast kept in honour of the golden calf, and which they covered by calling it a feast to the Lord; and their playing also was on the same account, in imitation of the Heathens, who made feasts, and appointed plays to the honour of their deities: some indeed interpret (t) this last action of uncleanness, which they committed after their feast was over, and which also was sometimes done in the Heathen temples, the word being sometimes used in this sense; see Gen 39:14 but others understand it of the act of idolatry; so two of the Chaldee paraphrases interpret the words in Exodus (u); "they rose up to play", , in strange service, i.e. idolatry; and though the apostle does not mention their punishment, yet it was a very great one, three thousand persons fell the sword on that account, Exo 32:28.

(t) Vid. Jarchi in Exod. xxxii. 6. (u) Targum Jon. ben Uzziel & Jerusalem in ib. Vid. Bereshit Rabba, sect. 53. fol. 47. 4. & Shemot Rabba, sect. 1. fol. 89. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

Ver. 7. And rose up to play] Now if they were so cheered and strengthened by these murdering morsels, should not we be made active and abundant in God’s word by the dainties of God’s table?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neither be ye idolaters - This caution is evidently given in view of the danger to which they would be exposed if they partook of the feasts that were celebrated in honor of idols in their temples. The particular idolatry which is referred to here is, the worship of the golden calf that was made by Aaron Exo 32:1-5.

As it is written - Exo 32:6.

The people sat down to eat and to drink - To worship the golden calf. They partook of a feast in honor of that idol. I have already observed that it was common to keep a feast in honor of an idol, and that the food which was eaten on such an occasion was mainly the meat which had been offered in sacrifice to it. This instance was particularly to the apostle’s purpose, as he was cautioning the Corinthians against the danger of participating in the feasts celebrated in the pagan temples.

And rose up to play - (παίζειν paizein). The Hebrew word used in Exo 32:6 (צחק tsaachaq) means “to laugh, to sport, to jest, to mock, to insult” Gen 21:9; and then to engage in dances accompanied with music, in honor of an idol. This was often practiced, as the worship of idols was celebrated with songs and dances. This is particularly affirmed of this instance of idol worship Exo 32:19; and this was common among ancient idolaters; and this mode of worship was even adopted by David before the ark of the Lord; 2Sa 6:5; 1Ch 13:8; 1Ch 15:29. All that the word “to play” here necessarily implies is, that of choral songs and dances, accompanied with revelry in honor of the idol. It was, however, the fact that such worship was usually accompanied with much licentiousness; but that is not necessarily implied in the use of the word. Most of the oriental dances were grossly indecent and licentious, and the word here may be designed to include such indelicacy and licentiousness.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Neither be ye idolaters, as were some of them; the people of Israel, being first enticed to whoredom with the daughters of Moab, were after that invited to the sacrifices of their gods, and did eat, and bowed down to their gods. Num 25:2; so, either worshipped the creature instead of the Creator, or worshipped the Creator in and by the creature.

As it is written: The people sat down to eat and drink, and rose up to play; thus it is written in Exo 32:6; which history mentioneth another idolatry they were guilty of, in worshipping the golden calf. They were wont to have feasts after their sacrifices, and pastimes and diversions after such feasts; and particularly we are told in the history concerning the golden calf, that they danced before it. Stephen saith, Act 7:41, they rejoiced in the works of their own hands.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Idolaters—Lust, or sensuous desires, in Corinth as in Israel, craved after idolatry. The revels and feasts of the golden calf were the very type of those wanton rites by which Paul’s Gentile Christians were lured to idolatry.

People sat down—At the banquet of sacrifice to the golden calf; held by them to be an image representative of Jehovah, yet made in disobedience to the second commandment of the decalogue. Precisely so the Corinthians were liable to join in idolatrous banquets under supposition that the compliance was in perfect allegiance to Jesus.

To play—To dance, and other antic sports, tending to but not necessarily including lasciviousness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As were some of them. As in the case of the golden calf, the worship of Moloch, Remphan, Baal-peor, etc. In the prominent instance of the calf worship, they (like the Corinthians) would have put forth sophistical pleas in their own favour, saying that they were not worshipping idols, but only paying honour to cherubic emblems of Jehovah. To play. The word is, perhaps, used euphemistically for the worst concomitants of a sensual nature worship, (Exo_32:3-6) which resembled the depraved and orgiastic worship of Aphrodite Pandemos at Corinth.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Neither be ye idolaters - And so, "neither murmur ye," ver. 10. The other cautions are given in the first person; but these in the second. And with what exquisite propriety does he vary the person! It would have been improper to say, Neither let us be idolaters; for he was himself in no danger of idolatry; nor probably of murmuring against Christ, or the divine providence. To play - That is, to dance, in honour of their idol. Exod. xxxii, 6.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle being still dissuading the Corinthians from eating of things offered unto idols, and thereby from holding communion with the Gentiles in their idolatrous banquets in their idol-temples, he sets before them the idolatry of the Jews, who sat down to eat and to drink of the sacrifices offered to the golden calf, and rose up to play: that is, to dance before the golden calf, after the manner of the heathen, this being one of their rites by which they honoured their gods.

He farther advises them to take heed how they mix with idolaters in their feasts, lest they be given up to fornication, as the Israelites were in the wilderness with the daughters of Moab, Numbers 25 of whom there fell in one day three and twenty thousand by the immediate hand of God.

Learn hence, That Almighty God has left many instances upon record, in his holy ward, of the severity of his justice upon persons guilty of idolatry and fornication, and all other sins, on purpose to warn all of their sin and danger in the perpetration and commission of them. To sin against example is an aggravation of sin.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7. “Neither be ye idolaters as some of them, as has been written: The people sat down to eat and drink and rose up to play.” Idolatry is fearfully prevalent in the churches of the present day. The people worship water gods, day gods, sectarian gods, creed gods, money gods, and many others.

This verse sweeps away all church festivals at a single dash. As in olden time, they are invariably connected with idolatry. “They sat down to eat and rose up to play.” This is literally verified in the churches all around us.

They have their festivals, followed by plays of different sorts. All religion is spirituality, feeding the soul and not the body, physical festivity being inimical and impedimental to true spiritual life and prosperity.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play . [Israel worshipped the golden calf, Moloch, Remphan, Baal-peor, etc. The "playing" which Paul refers to ( Exo_32:3-6 ; Exo_32:19 ; Exo_32:25 ) was familiar to the Corinthians, who had indulged in such licentious sportfulness in the worship of Bacchus and Venus. Dancing was the common accompaniment of idolatry (Horace 2:12-19). Eating at the feast of idols was the very privilege for which the Corinthians were contending.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

7. Neither be ye idolaters. As many had been idolaters, and idolatry was so prevalent in Corinth, this was a great danger. As it is written (Exod. 32:6). The Israelites fell into idolatry at Sinai during the absence of Moses. They sat down to eat. At a feast in honor of the golden calf. Rose up to play. To dance religiously around their idol. Such is the meaning. Of course such an example was a pertinent warning to Corinthian brethren to shun the banquets in idol temples and their accompanying festivities. Three thousand Israelites fell on the occasion referred to.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

idolaters

people who worship idols

sat down to eat and drink

"sat down to eat a meal"

play

Paul is quoting the Jewish scriptures. His readers would have understood from this one word that the people were worshiping an idol by singing and dancing and engaging in sexual activities, not simply enjoying innocent fun. (See: Euphemism)

In one day, twenty-three thousand people died

"God killed 23,000 people in one day"

because of it

"because they committed those unlawful sexual acts"

translationWords

false god

written

sexual immorality

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. εἰδωλολάτραι. Tyndale characteristically renders ‘worshippers of images’ See Exo 32:6.

παίζειν. Dancing (see Stanley and Alford in loc.) was probably included, as it formed part of the worship of the heathen deities. Cf. Horace, ‘Quam nec ferre pedem dedecuit choris … sacro Dianae celebrant die.’ Odes, II. 12. 19. But the original Hebrew word has a wider signification, to sport, to laugh, exactly the same as the kindred word from which is derived Isaac, ‘he shall laugh,’ so named from Sarah’s laughter. The same is the case with παίζειν, derived as it is from παῖς.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] Now, the special instances of warning follow, coupled to the general by μηδέ in this negative sentence, as so often by καί in an affirmative one. Notice, that all four of these were brought about by the ἐπιθυμεῖν κακῶν, not distinct from it.

This first instance is singularly appropriate. The Israelites are recorded to have sat down and eaten and drunken at the idol feast of the golden calf in Horeb: the very temptation to which the Corinthians were too apt to yield. And as the Israelites were actually idolaters, doing this as an act of worship to the image: so the Corinthians were in danger of becoming such, and the Apostle therefore puts the case in the strongest way, neither be (become) ye idolaters.

παίζειν, צִחֵק, ‘choreas agere,’ ‘saltare accinentibus tympanis vel cantoribus:’ see reff., where the same word (or its cognate שִׂחֵק) occurs in the Heb. The dance was an accompaniment of the idol feast: see Hor. ii. 12. 19: ‘Quam nec ferre pedem dedecuit choris … sacro Dianæ celebris die.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. μηδὲ εἰδωλολάτραι γίνεσθε. ‘Neither become ye idolaters.’ The μηδέ is not logical; it puts a species on a level with its genus. ‘Lusting after evil things’ is the class, of which idolatry and fornication are instances; and the μηδέ, ‘nor yet,’ implies that idolatry is a new class. It was, however, the most important of the special instances, because of its close connexion with the Corinthian question. But this is another point in which Greek idiom is sometimes rather illogical. We should say ‘Therefore do not become.’ The τινες is another understatement, like οὐκ ἐν τοῖς πλείοσιν: the passage quoted shows that the whole people took part in the idolatry. St Paul seems to be glancing at the extreme case in 8:10, of a Christian showing his superior γνῶσις by sitting at an idol-banquet in an idol-temple. Such conduct does amount to taking part in idolatrous rites. The Apostle intimates, more plainly than before, that the danger of actual idolatry is not so imaginary as the Corinthians in their enlightened emancipation supposed.

παίζειν. The quotation is the LXX of Exo 32:6, and we know that the ‘play’ or ‘sport’ included χοροί, which Moses saw as he drew near.* These dances would be in honour of the golden calf, like those of David in honour of the Ark of God, as he brought it back (2Sa 6:14). The quotation, therefore, indicates an idolatrous banquet followed by idolatrous sport.

Calvin asks why the Apostle mentions the banquet and the sport, which were mere accessories, and says nothing about the adoration of the image, which was the essence of the idolatry. He replies that it was in these accessories that some Corinthians thought that they might indulge. None of them thought that they might go so far as to join in idolatrous worship.

No doubt ὤσπερ א A B D3 L) before γέγραπται is to be preferred to ώς (C D* K P), and perhaps πεῖν (B* D* F G) to πιεῖν (A B3 C D3 E K L P): πῖν (א) supports πεῖν. See on 9:4.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Idolaters. Referring to the danger of partaking of the idol feasts. To play [παιζειν] . The merrymaking generally which followed the feast, not specially referring to the dancing at the worship of the golden calf. See Exo 32:19.

Commit fornication. Lasciviousness was habitually associated with idol - worship. The two are combined, Act 14:29. A thousand priests ministered at the licentious rites of the temple of Venus at Corinth. 109 Three and twenty thousand. A plain discrepancy between this statement and Num 25:9, where the number is twenty - four thousand. It may have been a lapse of memory.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.