1 Corinthians 10:15Meaning & Commentary from the Church Fathers

Here, however, since we have been counted worthy of great freedom and are able to share in counsel, the Apostle speaks as with friends. He says: I do not require other judges. Pronounce this judgment yourselves. I take you as judges.

This is already an authoritative decree. Earlier he had said, "Judge for yourselves," as though offering counsel. But when he has set before them the whole danger of tables of things sacrificed to idols, he no longer leaves room for their reasoning. He writes a decree: "Do not dare any longer to touch these demonic sacrifices" (Bishop Theophan).

Likewise all who partook of Old Testament sacrifices entered into spiritual communion. Therefore the participants in idol sacrifices also undoubtedly enter into communion. But in whose name does this communion occur? In the opinion of the heathen, it occurs in the name of gods. In Christian consciousness, it does not occur in God’s name. Therefore it occurs in the name of His adversary, and the supreme adversary of God is the devil. Consequently, whoever serves many gods serves demons, or devils generally. But the Apostle states this conclusion more positively. First he affirms that the heathen sacrifice to demons, and only then adds, "and not to God." Thus the thought that idolatry is service to demons is not merely an inference. It is a revealed truth, casting great light on the whole pitiful history of heathen superstitions and sacrifices. These often consisted of human victims: innocent children and chosen youths and maidens. Truly this was a demonic suggestion. Speaking briefly and almost in passing about the Mystery of Communion, the Apostle nevertheless did not fail to speak of its deepest meaning and significance. In this meaning it differs essentially from all sacrifices. By calling it the Eucharist, he showed that here, through the sacred blessing, there is a mystical change of the bread into the Lord’s Body and of the wine into His Blood. Therefore those who commune enter into the closest union with the Lord. They themselves constitute one body of the Church, whose head is Christ. And all this is presented as a truth known to all Christians and as a generally accepted matter. Noting the Apostle’s thought about the union of Christians, Chrysostom says: "As bread, composed of many grains, becomes one, so that although grains are in it, they are not seen, and their difference is imperceptible because of their union, so we are united with one another and with Christ. For we are nourished by one and the same Body, that, having put off the former dead flesh, we might be prepared through this table for immortal life."

Chrysostom says: "Since he had said much and had intensified the rebuke by calling their action idolatry, lest he seem to speak too harshly and reproachfully, he gives the matter to their judgment. After praising them, he appoints them as judges. 'I speak as to wise men,' he says. One must be perfectly confident in the justice of one’s case to appoint the accused himself as judge of the matter. This greatly encourages hearers, when one speaks with them not as a commander or lawgiver, but as a counselor awaiting their own judgment. With the Jews, who were senseless and childishly faint-hearted, God did not speak in this way. He did not everywhere disclose to them the reasons for His commands, but simply commanded. Here, however, since we have been counted worthy of great freedom and are able to share in counsel, the Apostle speaks as with friends. He says: I do not require other judges. You yourselves will pronounce judgment. I appoint you as judges."