I speak as to wise men. Judge what I say.
Parallel Translations
-
I speak as to wise men. Judge what I say.
-
I speake as vnto them which have discrecion Iudge ye what I saye.
-
I speake as vnto them which haue vnderstanding: iugde ye what I say.
Cross-references (7)
Passages linked to 1 Corinthians 10:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Thessalonians 5:21 Test all things, and hold firmly that which is good.
- 1 Corinthians 8:1 Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.
- Job 34:2-3 “Hear my words, you wise men. Give ear to me, you who have knowledge. For the ear tries words, as the palate tastes food.
- 1 Corinthians 4:10 We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor.
- 1 Corinthians 6:5 I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers?
- 1 Corinthians 11:13 Judge for yourselves. Is it appropriate that a woman pray to God unveiled?
- 1 Corinthians 14:20 Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 15. I speak as to wise men. As he…
15. I speak as to wise men. As he was about to take his argument from the mystery of the Supper, he arouses them by this little preface, that they may consider more attentively the magnitude of the thing. “I do not address mere novices. You understand the efficacy of the sacred Supper in it we are ingrafted into the Lord’s body. How unseemly a thing is it then, that you should enter into fellowship with the wicked, so as to be united in one body. At the same time, he tacitly reproves their want of consideration in this respect, that, while accurately instructed in the school of Christ, they allowed themselves in gross vice, as to which there was no difficulty in forming an opinion.
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.
Geneva Bible translators 1599 · Public Domain Now returning to those idols’ feasts, that he may…
Now returning to those idols’ feasts, that he may not seem to dally at all, first he promiseth that he will use no other reasons than such as they knew very well themselves. And he useth an induction borrowed of the agreement that is the things themselves. 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 conjunction in one selfsame religion: therefore so do the idolaters also join themselves with their idols or devils rather (for idols are nothing) in those solemn banquets, whereupon it followeth, that that table is a table of devils, and therefore you must eschew it: for you cannot be partakers of the Lord and of idols together, much less may such banquets be accounted for things indifferent. Will ye then strive with God? and if you do, think you that you shall get the upper hand?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 15 I speak as to wise men; judge ye…
15 I speak as to wise men; judge ye what I say.
Ver. 15. I speak as to wise men] i.e. Well skilled in the doctrine of the sacraments, from one of which I am about to argue. Piscator, after he had read some of the Fathers, gave over for this reason, because scarce any of them did rightly understand the use and efficacy of baptism.
Read full note →
Judge ye what I say] Jovianus the emperor was wont to wish that he might govern wise men, and that wise men might govern him.
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.
Matthew Poole 1685 · Public Domain As to the present case, you are persons that…
As to the present case, you are persons that understand the principles of Christian religion, I will make you judges in this case.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain In this passage the apostle urges the general caution…
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.
Read full note →
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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain I speak as to wise men,.... That is, what…
I speak as to wise men,.... That is, what he was now going to say concerning the Lord's supper, and the communion which believers have with Christ in it, which they as Christians must have knowledge of; and concerning the participation of the altar the Israelites had, who ate of the sacrifices of it, which many of them, being Jews, as such must know; and therefore being fully persuaded of the propriety and pertinency of the instances he was about to produce, and of the justness of his reasoning upon them, he appeals to the Corinthians, as men of wisdom and understanding in these things, and makes them themselves judges thereof:
judge what I say; consider and weigh the matter well, and you will discern and judge that what I say is proper and pertinent, just and right.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 15. I speak as to wise men] The…
Verse 15. I speak as to wise men] The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain I speak as to wise men ... - I…
I speak as to wise men ... - I speak to people qualified to understand the subject; and present reasons which will commend themselves to you. The reasons referred to are those which occupy the remainder of the chapter.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Appeal to their own powers of judgment to weigh…
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 (Act 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" (Co1 4:10; Co2 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 15. Wise men—In the apostolic Church there was, in…
15. Wise men—In the apostolic Church there was, in spite of every shortcoming, an inspired wisdom, responsive to the inspired teachings of the apostles, and ratifying them as the true doctrine of Christ.
Judge ye— For the statement of the true nature of the holy communion he relies on their full knowledge of its history and character. All this shows that the evangelical history was familiar both to apostle and Church, and is full proof of its truth and reality.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15–22. The danger of eating Meats sacrificed to Idols…
15–22. The danger of eating Meats sacrificed to Idols shewn from the example of Sacrificial Feasts in general
15. I speak as to wise men; judge ye what I say] Even in the plenitude of his Apostolic authority, he does not forbid the Corinthians the exercise of their reason. They, as well as he, have the unction from above (1Jn_2:20, cf. ch. 1Co_2:12), and can therefore discern the force of what he says. See also ch. 1Co_11:13.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) I speak as to wise men.—These words are…
(15) I speak as to wise men.—These words are not hypothetical; they imply the point of view from which the Apostle is now regarding his readers—viz., competent to recognise the force of his argument. Having warned them against any participation in idolatry, even such as would be involved in joining in the sacrificial feasts, as dangerous to themselves, he now proceeds to show that such a participation would be derogatory to, and incompatible with, their union with Christ. The identity and intimacy of that union is first established by a reference to the Holy Communion, in partaking of which both the unity of the Church and its union with Christ are vividly expressed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 15-22. The inherent disgracefulness of any tampering with…
Vers. 15-22. The inherent disgracefulness of any tampering with idolatry.
I speak as to wise men; judge ye what I say. An appeal to their own reason to confirm his argument. (comp., 1Co_11:13) perhaps with a touch of irony in the first clause. (1Co_4:10; 2Co_11:19) The word for "I say" is fhmi, I affirm.
Read full note →
The judgment of the wise.
The apostle, being specially and divinely inspired, claimed to have authority in the Church of Christ. Yet it is observable that he did not require an unintelligent and unreasoning assent to his doctrine and counsel. If his words were true and right, he had the reason and the conscience of the rational and the spiritual upon his side. Hence the frankness and fearlessness of his appeal. If Paul took such a position, his language may well be adopted by teachers and preachers of Christianity, who, whatever their abilities, piety, and zeal, do not profess to enjoy the special and supernatural guidance vouchsafed to an apostle.
I THE SPIRIT AND METHOD PROPER TO THE CHRISTIAN PREACHER AND TEACHER.
1. He should not speak as to the ignorance of the ignorant, as if his aim were to take advantage of, to impose upon, persons whose slender knowledge, ability, and opportunities incapacitated and forbade them to receive and appreciate the truth.
2. He should not address himself to the credulity and superstition of men; for there are too many who are content to believe upon the authority of man, when they ought to inquire with regard to what comes to them whether it comes with the authority of truth, of God.
3. He should not appeal to the selfish interests or the selfish fears of men; for these are methods which are certain to produce an immediate and powerful effect, but are unlikely to work real good.
4. But he should speak as unto wise men, inviting their attention and inquiries. Christ and his apostles proceeded upon this method; they appealed to the thoughtfulness, the conscience, the right feelings of those whom they addressed. Compare the language of Scripture with that of arrogant priests, of domineering pastors, of superficial revivalists; and what is the result of the comparison? It is to produce the impression How just, temperate, thoughtful, reasonable, convincing, persuasive, are the arguments, expositions, and appeals of Scripture!
II THE SPIRIT AND METHOD PROPER TO HEARERS AND READERS OF THE WORD.
1. Let them cultivate wisdom; for it is to wise men that the Word of God is addressed. In the Old Testament, especially in the Proverbs, there are innumerable eulogies of wisdom, and the sons of men are entreated to listen to the voice of wisdom, to cherish, seek, and pray for it. And in the New Testament, our Lord"s discourses evince the same appreciation of this quality of mind. Christ commends the wise man who built his house upon the rock, the wise virgins who took oil in their vessels, the wise and faithful servant who did his Lord"s will, the disciples who are wise as serpents. Not a pretentious and proud spirit, but the wisdom of humility, is the preparation for the kingdom; the wise of this world, the wise in their own conceit, are not in the way for the blessing.
2. Let them judge the religious teaching they receive. This admonition, of St. Paul"s is a copy of that of Christ himself: "Why even of yourselves judge ye not what is right?" It was an admonition which the apostle seems often to have repeated: "Prove all things;" "Judge ye if it is not unseemly," etc.; "We who are spiritual judge all things." There is abundant material for judging, in nature and in revelation; there are canons and counsels of judgment which all may use; and each Christian has a certain ability and opportunity to judge for himself. Happily the most really important matters are the least difficult to judge.
3. Let them judge with a view to practical conduct and under a constant sense of responsibility. We are not called upon to judge other men, but to judge of what relates to our duty as followers of Christ Jesus. The questions for us to decide are questions of pressing moment for ourselves. The responsibility of deciding such questions cannot be shifted from our shoulders to those of others. The messenger and minister of Christ speaks as unto wise men; as wise men let the hearers of the Word hear, judge, and act. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain I speak as to wise men; judge ye what…
I speak as to wise men; judge ye what I say . [As idolatry had proved the mother of sins in Israel, so had it also in Corinth. Paul, therefore, in exhorting his readers to flee from it, appeals to their own past experience. They were wise men in this respect, and could, out of an abundant personal knowledge, judge as to the wisdom of his counsel when he thus told them to shun all that pertained to it. Idolatry was so interwoven with lust, drunkenness, reveling, etc., that it practically included them, and it was not to be dallied with. If we go to the verge of what is allowable, we make it easy for Satan to draw us over the line into what is sinful.]
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.