Exegetical and Hermeneutical Commentary of 1 Corinthians 10:1
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
1. I would not that ye should be ignorant ] A characteristic expression of St Paul. Cf. ch. 1Co 12:1, and Rom 1:13; Rom 11:25 ; 2Co 1:8; 1Th 4:13.
all our fathers ] The emphasis on ‘ all ’ here it is repeated five times serves to point out the moral that though all without exception received the privileges, the greater number were very far from using them aright. The lesson is still more closely driven home in 1Co 10:11-12. The Israelites were as much the people of God as we, yet most of them fell. Why should we think, then, that we have less need for watchfulness than they? Some have thought that the expression ‘ our fathers ’ implies that St Paul was here speaking to Jews only. But this is not necessary. For (1) he might have used the expression as being himself a Jew, and (2) the Israelites were the spiritual progenitors of tie Christian Church. See Rom 4:16; Rom 9:5.
were under the cloud ] Cf. Exo 13:20-22; Exo 14:19; Exo 40:34-38; Num 9:16-23; Num 14:14; Deu 1:33; Psa 78:14; Psa 105:39.
passed through the sea ] Exodus 14.; Num 33:8; Jos 4:23; Psa 78:13.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. 1Co 10:1-14. The Example of Israel a Warning to Christians
In this chapter the direct argument concerning meats offered to idols is resumed in 1Co 10:14. The first fourteen verses of this chapter, like chapter 9., are parenthetical. But if we read ‘ for ’ with the best MSS. and versions, instead of the ‘ moreover ’ of our English version, we are to understand that there is a very close connection between this and the last verse of the preceding chapter. See 1Co 10:12. We are taught in 1Co 10:1-14, (1) that the possession of great privileges does not secure us from danger. But this is not the only link of connection. We learn, (2) that the worst sins of Israel were the direct result of idolatry, and hence a strong argument is derived against regarding idolatry as a light matter (1Co 10:14). And perhaps, with De Wette, we may also regard the actions of the Israelites as awful examples, (3) of the abuse of freedom, the danger which was just now most likely to befall the infant Church. “They were tempted to think that all things were safe to do, because all things were lawful.” Robertson.
Fuente: The Cambridge Bible for Schools and Colleges
Moreover, brethren – But, or now ( de). This verse, with the following illustrations 1Co 10:1-4, is properly connected in Pauls argument with the statements which he had made in 1Co 8:8, etc., and is designed to show the danger which would result from their partaking of the feasts that were celebrated in honor of idols. It is not improbable, as Mr. Locke supposes, that the Corinthians might have urged that they were constantly solicited by their pagan friends to attend those feasts; that in their circumstances it was scarcely possible to avoid it; that there could be no danger of their relapsing into idolatry; and their doing so could not be offensive to God, since they were known to be Christians; since they had been baptized, and purified from sin; since they were devoted to his service; since they knew that an idol was nothing in the world; and since they had been so highly favored, as the people of God, with so many extraordinary endowments, and were so strongly guarded against the possibility of becoming idolaters. To meet these considerations, Paul refers them to the example of the ancient Jews. They also were the people of God. They had been solemnly dedicated to Moses and to God. They had been especially favored with spiritual food from heaven, and with drink miraculously, poured from the rock. Yet notwithstanding this, they had forgotten God, had become idolaters, and had been destroyed. By their example, therefore, Paul would warn the Corinthians against a similar danger.
I would not that ye should be ignorant – A large part of the church at Corinth were Gentiles. It could hardly be supposed that they were well informed respecting the ancient history of the Jews. Probably they had read these things in the Old Testament; but they might not have them distinctly in their recollection. Paul brings them distinctly before their minds, as an illustration and an admonition. The sense is, I would not have you unmindful or forgetful of these things; I would have you recollect this case, and suffer their example to influence your conduct. I would not have you suppose that even a solemn consecration to God and the possession of distinguished tokens of divine favor are a security against the danger of sin, and even apostasy; since the example of the favored Jews shows that even in such circumstances there is danger.
How that all our fathers – That is, the fathers of the Jewish community; the fathers of us who are Jews. Paul speaks here as being himself a Jew, and refers to his own ancestors as such. The word all here seems to be introduced to give emphasis to the fact that even those who were destroyed 1Co 10:5 also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. The entire Jewish community which Moses led forth from Egypt had thus been devoted to him.
Were under the cloud – The cloud – the Shechinah – the visible symbol of the divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light; Exo 13:21-22. In the dangers of the Jews, when closely pressed by the Egyptians, it went beHinD them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defense; Exo 14:20. In the wilderness, when traveling through the burning desert, it seems to have been expanded over the camp as a covering, and a defense from the intense rays of a burning sun; Num 10:34, And the cloud of Jehovah was upon them by day; Num 14:14, Thy cloud standeth over them. To this fact the apostle refers here. It was a symbol of the divine favor and protection; comp Isa 4:5. It was a guide, a shelter, and a defense. The Jewish Rabbis say that the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them. Pirke Eleazer, chapter 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at. a distance it appeared as a pillar.
And all passed through the sea – The Red Sea, under the guidance of Moses, and by the miraculous interposition of God; Exo 14:21-22. This was also a proof of the divine protection and favor, and is so adduced by the apostle. His object is to accumulate the evidences of the divine favor to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER X.
Peculiar circumstances in the Jewish history were typical of
the greatest mysteries of the Gospel; particularly their
passing through the Red Sea, and being overshadowed with the
miraculous cloud, 1, 2.
The manna with which they were fed, 3.
And rock out of which they drank, 4.
The punishments inflicted on them for their disobedience are
warnings to us, 5.
We should not lust as they did, 6.
Nor commit idolatry, 7.
Nor fornication as they did; in consequence of which
twenty-three thousand of them were destroyed, 8.
Nor tempt Christ as they did, 9.
Nor murmur, 10.
All these transgressions and their punishments are recorded
as warnings to us, that we may not fall away from the grace
of God, 11, 12.
God never suffers any to be tempted above their strength, 13.
Idolatry must be detested, 14.
And the sacrament of the Lord’s Supper properly considered
and taken, that God may not be provoked to punish us, 15-22.
There are some things which may be legally done which are not
expedient; and we should endeavour so to act as to edify each
other, 23, 24.
The question concerning eating things offered to idols
considered, and finally settled, 25-30.
We should do all things to the glory of God, avoid whatsoever
might be the means of stumbling another, and seek the profit
of others in spiritual matters rather than our own
gratification, 31-33.
NOTES ON CHAP. X.
Verse 1. I would not that ye should be ignorant] It seems as if the Corinthians had supposed that their being made partakers of the ordinances of the Gospel, such as baptism and the Lord’s Supper, would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts; as long, at least, as they considered an idol to be nothing in the world. To remove this destructive supposition, which would have led them to endless errors both in principle and practice, the apostle shows that the Jews had sacramental ordinances in the wilderness, similar to those of the Christians; and that, notwithstanding they had the typical baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna that came down from heaven, yet, when they joined with idolaters and partook of idolatrous feasts, God was not only displeased with them, but signified this displeasure by pouring out his judgments upon them, so that in one day 23,000 of them were destroyed.
Under the cloud] It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites.
1. It was a cloud in the form of a pillar to direct their journeyings by day.
2. It was a pillar of fire to give light to the camp by night.
3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See Clarke on Ex 13:21.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle saw that many in this church of Corinth were puffed up with their knowledge, and other gifts and great privileges with which God had blessed them; as also with the opinion of their being a gospel church, and some of the first-fruits of the Gentiles unto Christ, and might therefore think, that they needed not to be pressed to such degrees of strictness and watchfulness; therefore, to beat them off from this confidence and vain presumption, the apostle here sets before them the example of the church of the Jews: when he tells them, he would not have them ignorant, his meaning is, he would have them know and remember, he would have them well acquainted with and to reflect upon this, that all the Jews in Mosess time, whom he calls their fathers, not according to the flesh, for the Corinthians were not descended from Jews, but with respect to the covenant, and their relation they stood unto God, as they were the only people God had on earth; these, he saith, were all of them (the whole camp of Israel) under very great privileges, of which he reckoneth divers: they were under the conduct of the cloud, Exo 13:21; and they all obtained the favour of God so far for them, as to divide the Red Sea, so as they passed through it upon dry ground.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. MoreoverThe oldestmanuscripts read “for.” Thus the connection with theforegoing chapter is expressed. Ye need to exercise self-denyingwatchfulness notwithstanding all your privileges, lest ye becastaways. For the Israelites with all their privileges were most ofthem castaways through want of it.
ignorantwith all yourboasted “knowledge.”
our fathersThe JewishChurch stands in the relation of parent to the Christian Church.
allArrange as theGreek, “Our fathers were all under the cloud“;giving the “all” its proper emphasis. Not so much as one ofso great a multitude was detained by force or disease (Ps105:37) [BENGEL]. Fivetimes the “all” is repeated, in the enumeration of the fivefavors which God bestowed on Israel (1Co10:1-4). Five times, correspondingly, they sinned (1Co10:6-10). In contrast to the “all” stands “many(rather, ‘the most’) of them” (1Co10:5). All of them had great privileges, yet mostof them were castaways through lust. Beware you, having greaterprivileges, of sharing the same doom through a similar sin.Continuing the reasoning (1Co9:24), “They which run in a race, run all, but onereceiveth the prize.”
under the cloudwerecontinually under the defense of the pillar of cloud, thesymbol of the divine presence (Exo 13:21;Exo 13:22; Psa 105:39;compare Isa 4:5).
passed through the seabyGod’s miraculous interposition for them (Ex14:29).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moreover, brethren, I would not that ye should be ignorant,…. The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle’s view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol’s temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind,
how that all our fathers were under the cloud; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils. This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see Nu 14:14 so that the apostle rightly says they were under it. And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say z, that
“the pillar of cloud, encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.”
Hence those allusions to it in Isa 4:5. The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them:
“when the people of Israel were travelling in the wilderness, they say a, they had clouds of glory, , “that surrounded them”, four at the four winds of the world, that the evil eye might not rule over them,
“and one above them”, that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days’ journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.”
And elsewhere b it is said,
“how many were the clouds of glory, , “that encompassed Israel” in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one , “above them”, and one below them, and one ran before them;”
to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses:
and all passed through the sea; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan. Origen c says,
“he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.”
And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one.
“R. Eliezer says d, that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.”
The same is related, by others e: Mahomet has it in his Alcoran f, in which he was assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses,
“smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.”
But be this as it will, it is certain that they all passed through it, and came safe to shore.
z Pirke Eliezer, c. 44. a Targum in Cant. 2. 6. b Bemidbar Rabba, sect. 1. fol. 177. 1, 2. c Homil. 5. in Exod. fol. 37. col. 3. E. d Pirke Eiiezer, c. 42. e Maimon. & Bartenora in Pirke Abot, c. 5. sect. 4. f C. 26. p. 304. Ed. Sale.
Fuente: John Gill’s Exposition of the Entire Bible
| Admonitions and Warnings. | A. D. 57. |
1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.
In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours.
I. He prefaces this discourse with a note of regard: “Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory.” Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.
II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: “Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct.” The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Ps. cv. 39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (v. 2), or into Moses, that is, brought under obligation to Moses’s law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, v. 5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us.
Fuente: Matthew Henry’s Whole Bible Commentary
For (). Correct text, not . Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in 9:26f. and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril.
All under the cloud ( ). They all marched under the pillar of cloud by day (Exod 13:21; Exod 14:19) which covered the host (Num 14:14; Ps 95:39). This mystic cloud was the symbol of the presence of the Lord with the people.
Fuente: Robertson’s Word Pictures in the New Testament
Moreover [] . But the correct reading is gar for, introducing an illustration of rejection by God, and thus connecting what follows with the close of the last chapter. It is possible that I may be rejected, for the Israelites were.
All. Strongly emphasized in contrast with most of them (A. V., many) in ver. 5. All enjoyed the privileges, but few improved them. The word is repeated five times.
Under the cloud. The cloudy pillar which guided the Israelites. It is sometimes spoken of as covering the host. See Psa 105:39; Wisdom 10 17; 19 7; Num 14:14.
Fuente: Vincent’s Word Studies in the New Testament
ISRAEL IN JOURNEY -BLESSINGS AND WARNING EXAMPLES
1) “Moreover, brethren, I would not that ye should be ignorant.” This is a case of Paul’s direct address to the (Greek adelphoi) brethren of the Corinth church. He expressed a strong will that they be not or remain not ignorant of or uninformed concerning experiences of the Israelites.
2) “How that all our fathers were under the cloud.” That the fathers of all the Israelites were once over-shadowed by a divinely sent cloud cover – They were safe while abiding under it, by day and by night. God went before them, Exo 13:21-22; Exo 14:19-20; Exo 14:24; Rom 11:26.
3) And all our fathers were under the cloud. (kai pantes diates thalasses dielthon) “And all of their own choiceor volition passed through the sea.” This figure speaks of Divine guidance, provision and safety for all under the blood, who follow God’s Light of the Word and the Spirit; Psa 119:105; Rom 8:14.
Fuente: Garner-Howes Baptist Commentary
What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, (520) or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; (521) but, on their abusing their privileges, they did not escape the judgment of God. (522) Be afraid, therefore; for the same thing is impending over you. Jude makes use of the same argument in his Epistle. (Jud 1:5.)
1. All were under the cloud. The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them (523) with so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and teaches that the cloud, which protected the Israelites in the desert from the heat of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper.
They were, says he, baptized in Moses, that is, under the ministry or guidance of Moses. For I take the particle εἰς to be used here instead of ἐν, agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in 1Co 1:13, and that for two reasons. These are, first, because we are by baptism initiated (524) into the doctrine of Christ alone; and, secondly, because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore, baptized in Moses, that is, under his guidance or ministry, as has been already stated. How? In the cloud and in the sea. “They were, then, baptized twice,” some one will say. I answer, that there are two signs made mention of, making, however, but one baptism, corresponding to ours.
Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. (525) The cloud protected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through the sea was attended with this effect, that they got clear off from Pharaoh’s cruelty, and escaped from imminent hazard of death. The advantage of our baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mystery (526) in them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people’s advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and under that, eternal salvation is comprehended.
The cloud, in various instances, (527) is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God’s care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul’s words. Nay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours.
It is however objected again, that we do not find a word of all this. (528) This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (Joh 3:14,) and yet not a word has come down to us as to this thing, (529) but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid.
(520) “ Comme feroyent des gendarmes, qui ont desia fidelement serui si long temps, que pour leur faire honneur on les enuoye se reposer le reste de leur vie;” — “After the manner of soldiers, who have already served with fidelity for so long a time, that with the view of putting honor upon them, they were discharged, so as to be exempted from labor during the remainder of their life.”
(521) “ Aussi bien qu’a nous;” — “As well as to us.”
(522) “ Ils ont senti le jugement de Dieu, et ne l’ont peu euiter;” — “They have felt the judgment of God, and have not been able to escape it.”
(523) “ Eux, qui estoyent son peuple;” — “Those who were his people.”
(524) “ Nous nous assuietissons et bisons serment;” — “We submit ourselves, and make oath.”
(525) “ Et terrien;” — “And earthly.”
(526) “ Mystere et secret;” — “Mystery and secret.”
(527) “ Par toute l’Escriture;” — “Throughout the whole of Scripture.
(528) “ Es Escritures;” — “In the Scriptures.”
(529) “ Nous n’en auons maintenant pas un seul mot en’toute l’Escriture;” — “We have not a single word of it in the whole of Scripture.”
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
1Co. 10:1.Notice for, true reading, connecting closely with ix. ult. Q.d. I am not secure from becoming a castaway; you are not yet sure of the prize; for it is ever a law of Gods people and their life, etc. I would not ignorant.Found (with slight variation) in Rom. 1:13; Rom. 11:25; 1Co. 12:1; 2Co. 1:8; 1Th. 4:13. Add (for the thought) 2Co. 8:1. He is a steward of the mystery, and is anxious to get what is entrusted to him dispensed. Our fathers.Evidently the sin animadverted upon in this chapter is the liability and temptation of the Gentile section of the Church. But he is a Christian who still claims the fathers as his own; (perhaps some of the Gentiles had been proselytes before conversion to Christianity). The Church is the real Israel; the continuity of the dispensations and of the covenant of God (cf. Gal. 3:7-9; Gal. 3:14; Gal. 3:29) is maintained in the deep unity of One Covenant People, whether for some centuries accidentally Israelite, or now Gentile and Israelite indifferently. As in the parallel fact that he appeals to the Old Testament when dealing with Gentile Christians as well as with Jewish, the whole Past belongs to the new Church,its Scriptures, its fathers, its God. Or, conversely, as here, the Church in the wilderness (Act. 7:38) had our Sacraments and our Christwhom they tempted (1Co. 10:9)before us. Under through.Literal, historical, but in (1Co. 10:2) passes over to the underlying significance. Quite worthless as bearing upon the question of the mode of baptism, unless perhaps as an ad hominem argument against a certain type of disputant, thus: The cloud sprinkled them, the sea splashed them with its spray; the only immersion was that of the doomed Egyptians! But the question how much water should be used is parallel with the question how much bread should be eaten, how much wine drunk, in order to a valid participation in the Lords Supper. [The question of the subjects of baptism is of vital significance.]
1Co. 10:3. Spiritual.Not to be discussed apart from the specialised meaning of spiritual in chaps. 2,
3. Belonging to the realm of facts in which God the Spirit and the awakened spirit in man, and these in communion by the gracious action of the Holy Spirit upon the latter, are the leading and typical facts. Very pertinent is Rev. 11:8 : which spiritually is called Sodom. Also Gal. 4:24. The Manna (Exo. 16:14-15; Exo. 17:6), with Christs comment, Joh. 6:31-32 (and Psa. 78:24). Twice a rock was smittena rock (tzur) at Rephidim, under Sinai, and at Kadesh a cliff (selah); in the first year of the Exodus, and in the last, just before the new start to Canaan, respectively. These are quite sufficient basis for Pauls use of the Old Testament narrative, without supposing him to sanction or adopt the foolish Rabbinical fables of the rock in Rephidim being an isolated mass which, with its spring of water, gathered itself into a quasi-globular form, like a swarm of bees, and, rolling along by itself, or even carried by Miriam [!], accompanied the host through their wilderness wanderings. This can scarcely have been anything but an allegory to the Rabbis themselves; and even if it be as old as Pauls timewhich is not certain about anything in the mass of material vaguely called the Talmud, whose earliest written form dates many years laterthe utmost that can be said is well put by Dr. Driver: The particular expression chosen by the Apostle may have been suggested to him by his acquaintance with the legend current among the Jews; but it is evident that he gives it an entirely different application, and that he uses it, not in a literal sense, but figuratively (Expositor, January 1889). Stanley also points out that the cloud and the sea are not called spiritual; the manna and the water from the rock were already Messianically expounded by the Jewish teachers; whilst, until Christian baptism had been instituted, no use of the cloud and sea would be suggested, and would only occur to a Christian Rabbi like Paul.
1Co. 10:5.Cf. Heb. 3:7 to Heb. 4:13 for the general strain of this paragraph. Also cf. All all all all many here with All all all some in 1Co. 9:22. Q.d. I may do all I can do, God may do all He can do, yet some will not be saved. See to it that ye are saved. [Cf. Christs reply: Few or many, strive yourself to enter (Luk. 13:23).]
1Co. 10:6. Examples for us, or examples of us, which? Grammatically each finds supporters. Both are true; the former because the latter is true; on the general principle of the paragraph, that the History of the Church may be extended backward into even wilderness days. Evil things.Quite general in reference; and lust must not be confined to the sin of 1Co. 10:8. (Cf. Rom. 7:7; Jas. 1:15; 1Jn. 2:16.
1Co. 10:7. Idolaters.In the same sense as in 1Co. 10:14. No sudden and complete lapse is contemplated, but the complicity with, and countenance of, idolatry involved in eating at the public heathen banquets, which of course might prove the first step to a complete relapse. For the history, see Exo. 32:6. Play was in fact, but by no necessary implication in the word, lascivious play or sport. At Corinth notoriously, but in heathenism everywhere, idolatry was linked with, degenerated into, sensuality; and even made sensuality service to the gods, and a means of enrichment of the Temple treasuries. [Men and women presented their bodies a living sacrifice (Rom. 12:1).]
1Co. 10:8.Num. 25:1-9 (and Josephus) say 24,000, not 23,000. Paul follows a Jewish tradition which deducted 1,000 as being the number of those who were hanged by the judges, so that only 23,000 would be killed by the plague (Evans). Most modern commentators dismiss as valueless all attempts at removing the apparent discrepancy, and would account the discrepancy itself of small importance, as a slip of Pauls memory, or a slip of the pen of Pauls amanuensis; either way obviously regarding his inspiration and that of the Epistle as not absolutely requiring inerrancy in the original autographs. Certainly in one day is not so emphatic as to imply and a thousand more, the balance, on another.
1Co. 10:9.Note Lord, not Christ, is now the widely supported reading. Yet Lord and Christ equally refer to Christs presence in the Old Testament, as implied in 1Co. 10:4; Jud. 1:5; Heb. 11:26 (Stanley). Moreover, something is due to the form of the sentence; it is not expressly said that Israel tempted Christ; we do tempt Christ. [For similar Gospel turns given to Old Testament phrases and facts, see, besides Heb. 11:26; Heb. 11:7; Rom. 4:13 : cf. again this with Mat. 5:5 (Psa. 37:11), ib. 3] Tempted.Num. 21:4; Num. 21:6. See homiletic material on 1Co. 10:13. Here put Gods patience to the test. The word is strengthened here with a prefix which intensifies its meaning: put Him to uttermost proof; unbelief, impatience, presumptuousness being elements in their sin; suggesting a longing for the sensual gratifications of their old heathen life, and a desire to shake off the restraints of Christianity (Ellicott).
1Co. 10:10.Num. 16:41-50. The murmuring against Moses and Aaron being perhaps covertly intended as a suggestive parallel to the Corinthian murmuring against Pauls Apostolic authority. Yet it of course aims higher than at any human authority. The destroyer.Q.d. the destroying angel, whose physical instrument of chastisement was a plague. As in 2Sa. 24:16; Isa. 37:36. So Paul discloses a personal, Divine wrath behind the prevalent sickness and the deaths at Corinth (1Co. 11:30).
1Co. 10:11. Happened were written.There was a purpose moulding the facts; the written record was also the expression of a purpose. If we may use the human analogue: just as the writer of a novel with a purpose first constructs his characters and his story, and then publishes his teaching through the vehicle of his narrative, by writing and printing it. The vehicle of instruction is here not a fiction, but a history (these things happened), in which the sovereign authorship of God and the absolutely free activity and authorship of man are found, as always, in collaboration. Ends of the ages.The great dispensational periods in Gods whole Redemption history: Antediluvian, Patriarchal, Mosaic. In a sense these are successive, the Christian age being the last; after Christianity, Eternity. Yet the truer view sees what is essential in each running on side by side with the next later to arise, so that all arrive together at the beginning of the age to come (Mat. 12:32; cf. significantly, Mar. 10:30). For ensamples,Typically, as 1Co. 10:6. So Rom. 5:14 (strengthened by 1Co. 15:45). The serviceableness of the Old Testament for teaching New Testament truth is not a happy accident, but the result of the intention of Him Who is the Author of History.
1Co. 10:13.Take warning. But also take courage! See homiletic treatment.
1Co. 10:15.I take you at your own valuation; the more reason, if you are such wise men, that you should see how my warning is warranted.
1Co. 10:16. Cup of blessing.The name given to the third [or fourth,authorities differ hopelessly] cup of wine solemnly drunk at a Passover Supper, over which the master of the feast said, Blessed be Thou, O Lord our God, the King of the World, who hast created the fruit of the vine. [This is the starting-point of the Saviours thought (Joh. 15:1).] But the name was already associating itself with the Christian custom of pronouncing a blessing or thanksgiving in connection with the cup at the Lords Supper. After the same manner (1Co. 11:25) implies that He gave thanks over His cup (1Co. 10:21) as well as over His bread; and the first giving of thanks, that over the bread, is called blessing in Mat. 26:26. (On the general subject, see Separate Homily on 1Co. 11:20.) Note that communion here, partakers (1Co. 10:18), and fellowship (1Co. 10:20) are cognate words, as shown in the 1Co. 10:18; 1Co. 10:20 are thus exegetical of the communion of this verse. (Partakers with Christ or partakers of Christ, in Heb. 3:14, has, as matter of mere verbal exegesis, the same ambiguity as here between Common participation with each other in, and Communion with, the blood of Christ (i.e. ultimately with Himself). The exact meaning will be for each man determined by his reading of the whole teaching of the New Testament upon the subject. We we.No definite, or decisive, pronouncement as to the persons who did, or who rightly should, administer. Pauls we is the French on, q.d. Which is broken in our Churches in our custom and manner of having amongst us the Lords Supper. We Christians, as a new religious community.
1Co. 10:18. After the flesh.Showing that he has been all along writing in the presence of the thought of a continuous spiritual Israel. The custom of making a sacred meal of the greater part of the flesh of the peace offerings is in Lev. 8:31; Deu. 12:18; Deu. 16:11; 1Sa. 9:23-24, etc. This gave Paul an argument appealing to the Jewish-Christian section of the Church. With the altar.Not, as the parallels would suggest, with God, as though that were too solemn to say in such a connection.
1Co. 10:19.Do I contradict what I said in 1Co. 8:4, or in Rom. 14:14? [1Ti. 4:4 his still unchanged conviction.] For Christians I said indeed that these things have no real significance; to the heathen around you they have a very real significance; and the powers of the world of evil take good care that they shall have to themselves a very real significance also.
1Co. 10:20. Devils.Damons; quoted from Deu. 32:17. In the New Testament there is only one devil; the demons are many (Gospels passim). Stanley would soften down the meaning here to divinities, and more especially to those heroes and inferior divinities to whom alone (according to the belief of this later age), and not to the supreme rulers of the universe, sacrifices as such were due. But this enfeebles the strong antithesis which underlies Pauls argument and remonstrance, 1Co. 10:21; it is also against the New Testament usage of the word, which is everywhere (except Act. 17:18, where the speakers are heathens) evil spirits, spiritual beings, who form part of the Satanic order and realm (Eph. 6:12. for example, is definite, and of decisive authority). It is assumed everywhere in the New Testament that the abstract power and rule of sin have taken concrete form in superhuman beings, acting under one personal head, and bringing evil influences to bear on the human face. Therefore every act of sin is obedience (Rom. 6:16) to these superhuman enemies, and tends to carry out their purposes of death. For idolatry is the ritual of sin. It is therefore the ceremonial of the rule of evil spirits over men. Consequently, though the heathen neither intend nor know it, every act of idolatry, and whatever tends to support it, is a sacrifice laid on the altar of demons (Beet). Very significant how far Paul is from any apologetic recognition of the (perhaps) original purpose of an idol,to assist the worshipper to fix attention in worship, and its tribute to the necessity of human nature to worship something. There are fragments, instincts, of truth in all idolatry; but practically it is evil, only evil, sensual, demoniac.
1Co. 10:22.A very good illustration of the meaning of tempting God.
1Co. 10:23.See Separate Homily on 1Co. 6:12.
1Co. 10:24.Note the significant also in the second member of the similar saying in Php. 2:4.
1Co. 10:25. For conscience sake.This does not mean Let sleeping dogs lie! Shut your eyes and go on. Do not raise the question! but There is, before God, no reason to raise any question; there is really no question to raise, for, etc. So in 1Co. 10:27. But, accidentally, a question of conscience becomes involved in the matter under the circumstances of 1Co. 10:28; yet even then only for the brothers conscience sake, directly. Indirectly, any want of consideration for him which ends in spiritual harm to him, will mean judgment, and condemnation, of the first mans liberty.
1Co. 10:27.Will of course be, not a public heathen festival banquetthere he must not go at all; but one in a private house, and that also a mere friendly banquet.
1Co. 10:28.Dont burk difficulties of conscience; as 1Co. 10:25 means, Dont make difficulties.
1Co. 10:30.I dont blame him for his not unnatural condemnation of me; nor is Gods condemnation of such a use of my liberty unjust; I only blame myself. Why should I persist in doing what brings even this indirect condemnation? It would have been better to abstain, although I could, having regard only to myself, eat with thankfulness [=by grace]. Perhaps with a reminiscence of the blessing of the cup and the bread in the most sacred meal of all.
N.B. 1Co. 11:1 really concludes this chapter. Imitators of me, 1Co. 4:16; Eph. 5:1; 1Th. 1:6; 1Th. 2:14; Heb. 6:12; 1Pe. 3:13; (and for the thought) Heb. 12:1-2.
HOMILETIC ANALYSIS.Whole Chapter
I. An ancient piece of history; lighting up
II. A modern question of conduct.
I.
1. Corinth may borrow light and teaching from the Wilderness of Sinai. The ordinary, every-day type of man in a busy, wicked centre of trade and commerce may go back for teaching to a singular, isolated people, in special, unprecedented, unparalleled conditions of national, social, religious, personal life. The Gentile Christian in Corinth may, must, listen to the teachings of the story of Ancient Israel. Israel, like Another, is given for a witness to the peoples (Isa. 55:4); a standing embodiment, in its history and its Scriptures, of some great Truths of God. The facts happenedwere made to happen, such of them as depended on the sole will of Godto be a Revelation; they were also written down to be a Revelation (1Co. 10:11). The ends of the ages were come upon these men in Corinth. The last age of the Redemption history was begun. No preceding age had really passed away. Beginning successively, they had run on concurrently, and now were mingling their course with this newest-arisen contributory to the stream of history. They were all still needed. No one of them had really ever become obsolete. Each had contributed much to its next successor; but it had also within it principles, examples, methods, of Gods government, always needed somewhere, by some nation or individual, and essentially applicable universally. And for these wise, fin de sicle Corinthians (one might almost call them), at their own valuation of themselves, there was teaching, admonitory teaching. Nothing that is of Gods essential truth ever passes away. It may clothe itself, He who makes history may clothe it, in new forms, of longer or shorter persistence; but when the form perishes, the spirit and the essential principles remain. Very notably all true of the last of the bygone ages,that of Mosaism (1Co. 10:2) and its history and institutions. So closely did this mimic or suggest the coming final age; so wonderfully parallel were the historic Israel of the wilderness, and the new Israel of faith, just then beginning to be gathered out of many cities and peoples and tongues and religions; with such an entirety of transfer of all that was of abiding significance was the old age passing over, passing on, under the new forms of the last age of all; that the division line was, to the men who, like Paul himself, had lived in both, scarcely more than the formal break between two chapters of the written record of a history that never pauses in its course, and does not show any abrupt cleavage between old and new. Not only was human nature at Sinai, or Kadesh, or in the weary waste of the Arabah, the same human nature as at Corinth; not only were the great, broad outlines and principles of Gods dealing with the sins and the needs of a chosen people those on which His unchangeableness still must needs run, in dealing with a Church chosen out of the Corinthian world; but, more, it really was one continuous history of one continuous Church. There really never had been, nor could be, but one seed of Abraham, one people on whom were incumbent the responsibilities, in whom were vested the privileges, of the covenant with Jehovahs friend. Every Gentile may read the Jewish Scriptures as his Scriptures; the Jews were not authors or exclusive proprietors, but librarians for the worlds sake; the Gentile Christian may claim the fathers as his too (1Co. 10:1). The historic form was just then changing under mens eyes, and in mens personal knowledge; but one Corporation, one Church, embraced Sinai and Corinth, and will include every local Church and every century until literally The End of the earthly ages comes (1Co. 15:24). The men of old were but patterns of the new men come or to come. And because they were patterns of them they were examples for them (1Co. 10:6). Without essential resemblances history could teach nothing. If, so to speak, the body corporate had no personal identity under all changes of growth and development, it might as well have no memory; the Past would mean nothing to the Present or the Future. The teaching value of all History depends upon the unity of Man. The teaching value of sacred ancient history depends upon the oneness of man, and sin, in Gods purpose and work of Redemption.
2. So, then, we see really one Church, Jewish and Christian, in historical sub-division.
(1) They had our privileges (1Co. 10:1-4);
(2) we have their perils (1Co. 10:5-10); but
(3) they did reach, or might have reached, Canaan, as our Exodus, too, may be completed; we may have their way of escape (1Co. 10:11-13).
(1) We have not copied theirs; theirs preluded ours. The Church may now read the significance of its very sacraments innot read it back intothe Cloud and the Sea and the Manna. The child in Christian ideas may now read the riddle of the smitten Rock and the outflowing water. The word of the enigma is Christ. That rock was Christ. Indeed, to borrow the fantastic figure or fable of the Rabbis, a grace flowed forth from Him which accompanied their journeythe Spirit (cf. Joh. 7:37-39), given forth from Christ, though not in the abundance, nor in the special adoption grace (Rom. 8:15-17), which are the glory of the Church of Christ, given forth from Christ before Christ. [Noteworthy how the two strikings of rocks to bring forth water, occurred, the one in the first year of the wanderings, the other at Kadesh, after the long thirty-eight years parenthesis, the suspension of the covenant history; as though, when the new generation is to begin from Kadesh its march to Canaan, it is to have its Rock and Water, just as the old had at their outsetting.] The camp was full of God; the history was full of miracle, which is only the world of God and of spiritual things, breaking through the accustomed veil behind which He ordinarily chooses that it shall lie concealed, and that He shall do His work. The world of things spiritual extended itself, and included within its circle the Rock, the drink, the meat (1Co. 10:3-4). They were all for the time lifted up and became spiritual, tokens and material instruments of the manifested presence and blessing of God. [Indeed, may we go further and say that these were to Israel as true sacraments as are those of the Christian Church? Did they receive the same grace as we, though in connection with another covenant token? John 6 would almost carry the weight of an inference that, as to a Christian, believing partaker the bread is, between him and his Lord Christ, the pledge and seal, and is also the symbol, of all the grace of the New Covenant (1Co. 11:25, also Heb. 8:8-13), so to a believing, obedient Israelite the Manna, for example, might be a sign and seal of old covenant grace, which is but new covenant grace in its beginnings and in scantier measure. [Gal. 3:8; Gal. 3:14; it was the Gospel of justification by faith which was preached to Abraham; it is the blessing of Abraham which comes upon the Gentiles through Jesus Christ.] The men of the ancient order had their baptism, when the cloud and the sea, with its waters, put the same obvious, visible demarcation between the old life of bondage and the new life of liberty as baptism puts in our case; [it is burial (Rom. 6:4; Col. 2:12), the express, formal, visible token of a real death to the old life. A man who is carried to his burial is obviously by everybody accounted dead; he presumably is dead]; and when, moreover, just as we were by our baptism bound to Christ, the Representative of our God, to accept Him as our Lawgiver and Mediator, and to render all obedience to all Gods words spoken by His mouth, they were in parallel manner bound to Gods earlier Representative and Lawgiver and Mediator, to accept him and obey,baptized unto Moses in the cloud and in the sea. As we sit at the Table of our Lord Christ, so they had spread daily for them Gods table in the wilderness (Psa. 78:19), and ate and drank with [and of (Joh. 6:53-58)] Christ. Even so do we sit down at a peace-offering banquet (1Co. 10:18) where the Host Whose guests we are is also the Sacrifice once put upon the altar, and Who is now also the Provision upon the table. We and they share in common privileges and in a common grace. But
(2) we share their perils, their one great danger, and the subordinate dangers that contribute to it. Let him that thinketh, take heed lest he fall (1Co. 10:12). They fell,many of them, most of them. All with their (Mosaic) baptism; all with their (wilderness) Table and its (spiritual) viands; all safely out of Egypt and safely commencing their Exodus under Moses hand and care: but not all retaining the good pleasure of Jehovah so as to enter Canaan. And you, too, of Corinth, who have begun your Christian course, all of you; who have partaken of the Baptism and the Table, all of you; who have all shared abundantly in the full-flowing tide of the Spirits grace, springing from Him who is our pierced, smitten Rock, [who came by water and blood (1Jn. 5:6); see how John turns aside from the simplicity of narrative to clench his statement of fact with, so to say, an affidavit (Joh. 19:34)]; have a care that you also be not overthrown in the wilderness. No most abundant ordinances and sacraments will save you; no most assured and definite commencement of your Christian course, no most real and blessed past participation in the Grace of this new age of the world, will avail to give you absolute security of completing your course. All ends in some (1Co. 9:22), with all mans effort; all may be diminished by the loss of many (1Co. 10:5), with all Gods grace and the Churchs fellowship. Watch! Take heed! Guard your heart; the mischief will begin there. Its lust (1Co. 10:6) within and evil things withoutyour danger lies there, as did the danger of our common fathers. Your heathen friends and neighbours spread you another Table; nay, the demons themselves do it, with a demon cup. Idolatry slew our fathers; in the banquet to which you are bidden as guests there is idolatry which may slay you,idolatry with its riotous, drunken, lascivious play (1Co. 10:7) for the sequel to its feast. Your city is infamous for the fornication which cut off three-and-twenty thousand, who quitted Egypt, but never saw Canaan. [Call it by its plain name; let its undisguised shame and sin stand clear in your thought, a thing in all ages accursed of God and His holy Law. Lend no ear to your philosophers who tell you that it is a thing outside the man, and indifferent; to the young mans natural appetite, which pleads that either God should not have made him so, or that it is necessary and natural to indulge it; to the poetry which calls it love, and weaves around it bewitching verse, till the sin gleams and glows a very virtue, a jewel set and enshrined in some of the masterpieces of human genius. Gods handling of fornication is with the plague and the sword!] Think how they daringly, wickedly, put to the test the love and patience of the Angel of the Lord in their midst, tempting Him, as if to see how far they might go before vengeance should fall. Do not ye so put Christ to the test by complicity with surrounding heathen sin; there is a wrath of the Lamb which may be awakened; God can still find serpents to avenge His holiness, outraged by His very people; He will never lack instruments, servants, to execute His judgments. [Perhaps not too far away to illustrate by the wretched man in Southeys Thalaba, from whose shoulders grew two serpents, which unceasingly gnawed at his face. A sinner is often punished by the serpents born of the sin of his own heart or life; and most commonly and terribly in case of fornication, when the ruined body and the polluted mind become the mans worst scourge.] Take heed lest, if your heart lust after the evil things you left behind when you came out from heathenism, your lips begin to murmur rebelliously against the narrow and restricted life your religion imposes. The journey hard? Yes. No delicacies of Egypt? No. But there is still a Destroyer, of sharp sword (2Sa. 24:16, etc.) and mighty power. He can execute wrath upon the Egypt you have left. He can wield His sword against the very Church which has quitted Egypt. Flee from idolatry. Yet
(3) some did find their journeys end in Canaan; with some the Exodus was complete; it might have been for all. You need not fall; there is access by faith into grace whereby you stand (Rom. 5:2). It was not Gods fault if they found that the way of escape from Egypt led them nowhere but, after all, to death. He is faithful to you and to them; the breakdown will be on your side, not on His. He knows your strength, your weakness. It is hard for you to stand in Corinth; neighbours tempting, wife or husband an unbeliever, perhaps obstinate and persecuting (1Co. 7:12-13); impossible to move about in your city or to take part in public life, without being confronted with the signs and breathing the atmosphere of idolatryattractive, sensual, filthy. But your God knows how hard it is, and He will in a thousand ways shelter you from an overwhelming pressure. Take care! Take heart! But again, take care, for
II. This devil-parody of the peace-offering feast in the Temple of Jehovah, and of the supper of the Lord which we spread, with its Bread which we break, and its Cup which we Christians bless, in the midst of the Church assembly, was more true to the original than many a Corinthian pleader for liberty and breadth remembered or appreciated. Whatever the heathen worshipper intended or understood, however the Christian partaker in the feast might fine down and minimise the meaning of his action, it was really a devil communion! Nothing less. Will not the Corinthians hear, think, judge (1Co. 10:15)? To sit at the Lords Table is to enter into a very blessed participation with it, and indeed with the Lord, Whose table it is. (Even as the Israelite, who sits down at the peace-offering banquet, enters into a happy participation with the Altar, with the Religion of which it is the very central Symbol, and indeed with the Jehovah whose Altar it is. He is Jehovahs man who eats there; he is an Israelite.) He is Christs man who eats there; he is a Christian. He who eats at the table, or who drinks the cup, of Aphroditenay, of the demon-master of the Feastwhose man then is he? Can he be Christs, and sit to eat there? Can he be a guest at Christs table, and go thence to become guest at a demons table? What congruity is there in his resorting to this table and to that? If the partakers of the old, wilderness sacraments brought on themselves the holy wrath of Jehovah by their murmuring and longing for the old life of Egypt, and by their shameless, flagrant, heathen impurity under the very shadow of Sinai itself, will Christians escape with impunity if their heart also lusts, and the lips murmur, and the body lends itself to vilest sin? For what else is indicated by this desire to make idol feasts compatible with a Christian profession? What but a heart like theirs? What less is meant by partaking of the table of devils? The new Christian Church Order lights up the meaning of the Church Order of the wilderness, and of its institutions. So the new Christian fellowship of the Table, once understood, lights up the fearful significance of the fellowship of the idol table. Who then will tempt the might (1Co. 10:22) of that God Whose jealous holiness would not of old, and cannot now, tolerate that one of His people should be married to evil? Stand clear! Take heed! But you are making too much of this, Paul! There is no demon behind the idol, or its festival. There is nothing behind the idolnothing at all; yourself said so. Then why make scruple about what is intrinsically nothing? Well, but the conscience of another may not only make scruple for himself, but, indirectly, for the querist. And even if no judgment (1Co. 10:29) come upon his conscience for his own act, let him see to it that his liberty is not condemned of God for the wound it gives, the snare it spreads, to the hurt of a brothers soul. The questioners conscience has its rights; and the conscience of his less stable or less instructed fellow-Christian, and even that of his heathen neighbour in whose house he sits as a guest, have their rights also (1Co. 10:28-29). Their weakness and needless scrupulousness have a right to tenderest consideration from a Christian man. If he violate their right by his inconsiderate liberty, he may give thanks loudly enough over his meat offered to idols and bought in the shambles; he may insistently urge that the earth is the Lords and the fulness thereof. But if he eat, and so make the doubting Christian, or the inquiring heathen, or (still more) the scoffing heathen, speak evil of him, he is judged and condemned. The earth is the Lords; and so is the man of too tender conscience; very precious to the Lord and Owner of all things! The Lord seeks that mans wealth (1Co. 10:24); the strong, wise (1Co. 10:15) Christian will do so too. As Paul does (1Co. 10:33). Lift up everything, as the Lords Table with its simple, holy bread and wine does even eating and drinking, to that high level of which happily all our natural life is capable; lift it all up till it become a continual praise: To the glory of God.
SEPARATE HOMILIES
1Co. 10:9. (May be made the occasion of a sermon or sermons upon Temptation.)
I. Neutral sense of word.
1. Text, whether we read Christ or Lord, reminds us that the temptations of the Devil are not the only ones we meet with in Scripture. Experience teaches by many sharp lessons that man also can tempt man. This verse reminds us that man can tempt God. More than interestingoften very helpfulto get back to the one common meaning from which all these uses of the word have grown; the one which satisfies them all; the only necessary, and exact, meaning of the word in Scripture (unless perhaps in Jas. 1:13-14).
2. We customarily distinguish between trials and temptations. Easy for a reader of even an English Bible to see that our forefathers did not so sharply divide the words. They could not help distinguishing between the things! But the word was as often neutral, or good, as evil, in its suggested idea.
3. This is not only a question of the use of English words. Very remarkable and clear case of the intrinsic neutrality of the very idea of putting to the test in Malachi 3. In 1Co. 10:15 they that tempt God and yet are delivered are manifestly daringly evil men. But in 1Co. 10:10 prove Me now herewith employs the same word-when, so to speak, inviting men by their consecration of their goods to see whether God will not meet their fair dealing with Him with liberal dealing to them. In both cases men tempt, prove, put God to the test, but with a purpose that gives the quite neutral word a widely differing colouring in the two cases. Trying God may be an act of God-honouring faith or of God-daring impiety. The word, the thing, the testing, was big with twin possibilities. It bore within its womb a temptation born of an evil heart whether of man or devil, and a temptation born of Gods good purpose or of mans God-honouring faith.
4. It is of great practical use in our exegesis of Scripture to keep this, the only proper meaning of the word, quite clear from all the accidental associations of evil purpose and result. These are really accidents. In our experience, the temptation is so commonly designed to arouse, or lead to, evil, and so commonly finds its most potent instrument in the evil within the heart, that we make the purpose of evil in him who tempts, and the presence of evil in him who is tempted, essential to temptation. But, in fact, even when the purpose of the testing is evil, the presence of evil to be appealed to and awakened does not constitute the temptation. It makes it strong, not real. The intention to put to the test makes the reality of the temptation.
5. [Obviously so, or men could not tempt God. Thus, too, is removed some of the difficulty connected with the temptation of Christ;some, not all. We say, naturally, This was no temptation to me, meaning that the tempter, human or diabolic, found no response within, nothing within the hearts citadel to make resistance difficult; [as Nehemiah found added danger and difficulty in the fact that there were men within Jerusalem, by marriage or otherwise allied to the Samaritan and Ammonite enemies outside]. In such a case we almost use His words, as to that particular instance (Joh. 14:30). But, speaking accurately, it was a temptation, a real putting of us to the test by somebody or some group of circumstances. It is then only popular, and inexact, thought which makes us say of Christ, How could He be tempted? How could anything be a temptation to Him? The Adversary was doing on a larger scale, and with a greater intensity of evil, what the lawyer did with scarcely any evil intent (Luk. 10:25); or His successive questioners, on the Day of Questions (Matthew 22); all alike were putting Him to the proof to know what He would say and do. The Tempter, par excellence, has a wide knowledge of human nature, and a wider experience, derived from years of practice and observation. But he has no certainty beforehand that he will succeed with even a man. From wide experience he knows the heart, but not the individual; he knows man, but not the mannot me. Christ in the wilderness was a problem to him. Only once before had he seen on earth a sinless man, and he had tried and found him plastic to his evil will and purpose. Now again, after so many centuries, he saw a sinless man. [Perhaps he knew Him a second Adam!] Would this One also prove plastic to his will? He tried; he tempted Him. The reality of the temptation of Christ is posited there. It is altogether another question how far the fact that He was secure, whilst the utmost we can by grace attain to is to be kept safe, affects His community and sympathy with us. And another and profoundly mysterious question, what part the forty days testing, with its culminating threefold attack, played in the personal life of the Saviour Himself; whether He were simply and wholly representative of our Humanity as it was in Gods original conception and intention. It is to be remembered that the Personality, tempted through one part of His twofold nature, was the Son, the second Person of the Trinity.]
II. The evil sense.
1. Men so tempt men. No more emphatic testimony to the innate evil of mans heart than that man should, often quite gratuitously, try to lead others astray; should put stumbling-blocks in the paths of spiritual childhood and weakness. [Like putting, morally, a chair on the rail, for the mere pleasure of seeing the ruin wrought to the train.] Why will men stand in the way of the drunkard, etc., who wants to climb out of the slough and shame of his old lifestand proffering the old allurements? Why will they beset the path of the prodigal who wants to arise and go to his Father? [Utilia.
(1) You tempted, and must come within near range of the temptation? Hurry by the faster, as a planet or a comet does when nearest to the attracting Sun.
(2) You tempted? Stand fast! You may save your tempter as well as yourself. Perhaps he is fighting with his conscience, whilst he is trying to get you to silence yours.
(3) The sin of the man who tempts you does not take away the sin of your yielding. Jacob is guilty as well as Esau.
(4) They who ought to have helped me gave me no help and sympathy. No matter. You may not be so guilty; but you are guilty. Farrar remarks on: Cast thyself down!
(5) Never talk away a mans too nice scruples; they may be his only security against a terrible fall (1 Corinthians 8, 9; Romans 14).] How low that man has sunk who lends himself, for no personal advantage, but simply for the pleasure of seeing evil ruin good, to be the decoy to lead his fellows into the Devils trap! [One of the saddest glimpses into the fallen condition of even the world beneath man, that the animals can be trained to do this for their fellows.] Men must needs say to men, sometimes, Get thee behind me, Satan! as Christ did to Peter. It would seem that in those weeks the thought of His passion and all its accompaniments of agony was present with Christ in unusual vividness. Perhaps Calvary had never so vividly stood in His view until that time. May we say that He had wrestled with His natural and innocent shrinking from the suffering [as afterwards in Gethsemane], and conquered with an utter submission to the will of His Father? And now Peter, His friend, proposes to Him to choose some easier path than that of the cross. Do not say that, Peter! That is what Satan would like, and has been saying [as, in effect, in Mat. 4:9, proposing a short and easy cut to the throne and the kingdom]; Satan speaks through thy proposal, Peter! Away with the thought! Away with thee, Peter! Unintentionally they tempt men, and do the work of the Devil, who tempt them to seek an easier path to heaven than that vi Calvary.
2. Men so tempt God.See Synopsis appended.
(1) By acting as if daring Him to punish (1Co. 10:22), e.g. Korah and his company of censer-bearers; as if putting Him to the proof to see how long His patience will endure, how far they dare go in open, defiant sin. Let us see whether He will punish, as He says. Or
(2) As really, if not so defiantly, by trading upon His longsuffering mercy, His readiness to pardon, even at the eleventh hour; continuing in sin, taking little or no care to avoid sin, making little or no effort to cultivate holiness, and yet hoping to retain His favour and their status as His children, as if trying how much His holiness will bear of sins offensiveness.
(3) By expecting salvation on some other terms than Gods or without regarding the published terms of the Gospel at all. God so loved the world, etc., where so is not so much but thus; the one manner and the channel of the availableness of the love of God for the world; not the measure of it, which lies rather in the fact that it was this Son who was given; men should seek, expect, get, the love through that one Channel, on that one Condition. The man who will trust to something or some one else, as, e.g., to himself and what he had been and done, or, quite as often, has not been and has not done, and yet who will hope to be saved, is tempting God.
(4) The man who, on no call of duty or of service to souls, thrusts himself into company, or into a business position, or a place of amusement, manifestly unfavourable to his religious life, and yet hopes to escape,We shall suffer no harm; God keeps His children anywhere,is as really tempting God as Christ would have been if He had flung Himself from the Temple pinnacle hoping to alight unhurt.
(5) Ananias and Sapphira are a typical case of the many wherein men almost seem as if experimenting whether God can find them out and punish (Psa. 73:11).
III. The good sense.God tempts men; suffers them to be tempted (ver, 13), leads them into temptation (as implied in the Lords Prayer, Mat. 6:13).
1. Our moral instinct assures us that Gods testing stands apart from the rest in this: He never designs or desires that, under His tests, men should give way or fall, and be either overborne by trial or borne down by sin. God cannot be tempted of evil, we all say with James (1Co. 1:13-14). Let mens evil heart, or the devils, do their worst, they cannot disturb His peace or sully His awful holiness. Indeed, that holiness of His very being casts, as it were, around Him an awful seclusion of sanctity, within whose sacred precinct He dwells unassailable, unapproachable, by the shafts of temptation. With how much stronger reason do we say, Neither tempteth He any man. If evil cannot enter within the awful barrier of His holiness, how much less can we conceive of it as originating within its circle, or that from within that Holy of Holies of burning, blinding sanctity there should issue a volition, a message, a Providence, whose purpose should be to lead a man to sin! Whatever it may mean that God should lead into temptation, it can never mean that. He never did, nor can, design to awaken, or strengthen, or bring forth into expression or execution, the evil of mans heart. He can only design to bring forth, strengthen, discipline, good. The engineer does not desire to break down, when he tests severely, the newly built bridge. He does not even desire to find flaws or weakness, except that they may be remedied. On the other hand, when the enemy tests a city by assault, or by planning to secure the help of treachery within, he hopes the place may prove pregnable. He hopes he may find weakness or treason, which may give him entrance, possession, mastery. As the engineer tries his bridge, so God tempts menand only so. As the enemy tests the city, so the Devil or evil men tempt menand always so.
2. God leads into temptationtempts menwhen He puts them into circumstances of (as we distinguish the word) Trial; the Adversary endeavours to turn them to his own evil account of Temptation. E.g. God asks a modern Abraham to give up his Isaac. It is to be a blessing to him; to perfect his consecration; to complete the education of a finished trust, besides making him to others a more glorious example of grace. The diligent Adversary is on the watch, to turn it into an occasion of bitter, or rebellious, thoughts, souring or sanctifying the tempted man. Or Gods test may be some great measure of temporal gooda very sharp test of character. It may reveal to a man how little he can bear of advancement, how liable he is to pride, how easily he might grow independent of God. It may leave him humbler, and drive him to prayer, and make him hold all only as the gift of God. It may reveal the man to himself. He may come out of the testing, and go in and out before men an example of enlarged, enriched, ennobled nature, and of humbly borne honour and consecrated wealth. On the other hand, the Devils endeavour will be to bring out all the evil that lies so near the surface. The pride, the ostentation, the independence of God, may become predominant; the man may be enriched, but narrowed into a mere worldling, who has his portion in this life.
3. If this liability is always so near, and men are so often ruined, not raised, soured, not sanctified, by the perverted issue of His own providential arrangements, why does God run the risk? Why does He lead into temptation? or, at the least, suffer men to be tempted, by devils or men? Full answer has within it whole Problem of Evil. We may suggest:
(1) A human analogy. A country lad thrust into the life of large city; pleasant, but evil, things all around; men, friendly but evil, ready with their offer of guidance to see life; temptations of the streets, the vacant evenings, the absence of restraining observation. And his Christian father knew all the peril, all the boys weaknesses, when he sent him up to the City, and away from home. With more trepidation sends out his daughter too; cannot afford to keep them at home; would not be good for my boy if I couldhe will never become a man unless tested; he must learn to stand alone, by being left alone, even at the risk of many a stumble or even a ruinous fall; will introduce him to friends, will write him frequently; will help him to stand. When he leads him, thrusts him into the trial of a City life, he leads him into temptation in the only sense in which God does it. [Or we may say: Gods ships are not built only to lie safe and snug within the shelter of the breakwater. There are storms outside; they may bo wrecked; but the risk must be taken, or they will do no business and carry no cargo of blessing.] Also
(2) we ee that not even the Son was exempt (Mat. 4:1); He was led up into the wildernessled of the Spiritto be tempted. [Another word in Mat. 6:13.] Mark (1Co. 1:12) is very express: Driveth, thrusteth Him out into the wilderness, where, of course, His Father knew that the Evil One would find His Son and tempt Him. We dare not say (see above) that the Son of God needed it personally. Officially He did; His work did; we did. Part of His work for us, part of His sharing with us in all things that He must meet, and wrestle with, and overthrow, the same Tempter with whom we must meet and wrestle. [Parallel so far to the death which He must representatively die, though no personal necessity lay upon Him (2Co. 5:21).] We see just how much His Father did. The place, the hunger, the destiny, which gave the Adversary his opportunity, and became the occasions of his attack, were part of His permitted course. Indeed, they were in the course of the providential arrangements of His Father, made for another, an altogether wise and holy, purpose. So we shall say: My Father led me into circumstances which put me on my trial. As it proved, and not without His foreseeing it, my evil heart, my diligent Adversary, the closely surrounding world, turned all into temptation. My Father so suffered me to be tempted, led me into temptation, tempted me.
1Co. 10:13. Thus far, no farther!(Of temptation.)
I. View of God here suggested.
1. Surely an unwarranted turn is given to the thought when this is read: Take heed, for though you have hitherto had only such trial as man can bear, there is worse to come! The true connection of thought in Pauls words conveys a twofold message: Take heed; take courage! It would be strange enheartenment to say: Look out! You will soon have trials such as no man can bear, But the heart of the God of all comfort (, 2Co. 1:3) loves to hearten His people. A devotional writer, replying to the question, How are we to overcome temptations? says, Cheerfulness is the first thing, cheerfulness is the second, and cheerfulness is the third. It is very true. Faint heart never won anything, least of all a spiritual battle. Lightness and brightness of heart, an unfailing elasticity of spirit, must characterise the good soldier of Jesus Christ, if he is to break his way to the heavenly country through the serried ranks of his spiritual foes (Goulburn, Pers. Rel., III. vi.). It is not part of a healthy religion to anticipate trial, whether worse or lighter than has hitherto been known. [Yet if worse come, a fiery trial, Peter would say, Think it not strange, etc. (1Pe. 4:12). Q.d. When it comes your way, and knocks at your door with its urgent hand, do not treat it as a stranger, or an enemy, or refuse it admission into your life, or even grudgingly submit to its intrusion. It is a friend, however strange and rude it may appear; it brings you a blessing; welcome it as from God; do not refuse it.] As to the possibilities of the future, rather rest in
(1) Gods relation to the trial, and
(2) Gods relation to you.
(1) Will not suffer. Then, if it do not directly originate with Him, it does not come upon you apart from Him. All things, even the course of trials, serve His might. The flood may creep up to, or come rolling in upon, your standing place; but He sitteth above even such waterfloods, and can stay their proud waves when He willcertainly before they swallow up you and your place of foothold upon His faithfulness and love. The free and evil wills of devils and men have their limit, and are subordinated to His will. Except within the limits of His sovereign rule in your life, they can neither themselves create for you, nor modify what He has created, of arrangements of events, or associations with persons, such as put character and the strength of principle to the test in you. The roaring lion himself cannot go beyond his chain; and the end of the chain is in the hand of your faithful God. Whatever be our estimate of the literary form of the revelation in Job. 1:2simply literal, or allegoric, symbolicno question of form involves falsehood in the view there disclosed of God and His relation to evil. Itnot to say hemust solicit His permit to assail a Job; it can only do it so far as may serve the glory of Jehovah and the moral education of His servant. We are on surer ground in regard to the strain of teachingsome would regard themselves on surer ground as to the actual shape of the factswhen we hear Jesus communicate to Petera later Job in thisa colloquy which, behind the veil, and within the real, but to us unseen, world, where He and His Father and the Evil One mysteriously move and meet, had recently taken place in regard to the man Peter. I have prayed for thee, that thy faith fail not (Luk. 22:31-32). I cannot tell, now that I look back, says a man of God, how I got through. If I had known beforehand, I should have said it would have been impossible for me to come out of it unharmed, conqueror, more than conqueror. There had been the colloquy behind the veil. There had been the controlling hand of Him who would not suffer, etc. Do not look out for worse. Take the days in successive detail, as the trial unfolds itself, and meet each new point in the confidence that His hand will suffer or not suffer as He knows right. Also
(2) He is faithful. If you can see, or can say, that His character is in any case involved, then your faith, or your appeal for help, has a hold upon Him such as hardly anything else will give you. He regards His people warmly; He regards His own honour jealously. He is pledged to them. What less is implied in His name Shepherd? (Psalms 23). For the sake of His name Shepherd He will see that no temptation, etc. No matter if you rather, with Paul, conceive of yourself a precious deposit lodged with Christ for safe keeping in that day (1Ti. 1:12). It is the faithfulness of God revealed, embodied, in Him. In this, as in all else, he that hath seen Him hath seen the Father. He is the faithful Father over again. So then
II. Temptation is,
1. Wisely adapted, suited to men (and to the man);
2. Graciously proportioned;
3. Mercifully limited [J. L., who also suggests:] Many suppose that their temptations are:
1. Singular, but they are common;
2. Intolerable, but they are proportioned to ability;
3. Invincible, but there is a way of escape. Illustrate,
1. By the trucks upon the railways. Look at them; see figures painted upon their side or the framing, 530, or the like. Their load limit. So much, no more, must be put upon that build of truck; that heavier build of truck marked yonder 1020 can carry twice as much. What the temptation suited to angelic nature or strength may be we do not know. He knows what is suited to human nature and its strength of grace. The human build of truck has its load limit. It will never be overpassed. He will not suffer it. Against regulations, under His mangement. Illustrate,
2. By the prison surgeon standing by, as even the hardest criminal receives his quota of lashes. He watches the effect of every stroke. If the full tale of punishment has not yet been administered, but the prisoner can bear no more, he says, Stop! The sentence is incomplete, but not another lash may be laid on. Incongruous in many a point, the illustration may serve to make Him real Who sits watching the effect of every stroke which He Himself causes, or else permits, to descend. Not one heavier, not one more, than you can wisely, profitably, graciously be made to endure.
3.
(1) It was a true parable when on the top of hill above Nazareth the Pattern Son was hemmed in on all sides by a crowd of angry, murderously angry, Nazarenes; and yet a way out opened through the crowd; a Power was upon them which held every Nazarene hand in its restraining grasp; passing through the midst of them, He went His way (Luk. 4:30). As you will through the most urgently pressing besetment of encircling trials.
(2) How often in such intricate channels as the Kyles of Bute does it seem from the deck as though there were at last a perfect cul de sac, and as if to go forward must be to run upon the enclosing shore or cliff. But at the last moment there is the way of escape, and a new, often a more beautiful, bit of clear course opens up by an unexpected turn; like the unexpected turns in trying circumstances which have suddenly opened up perhaps years of clear and happy run. He has made the channel, and has the map of it under His eye. And His hand, if we will, may be on the helm.
(3) How men rightly glorified Captain Kennedy, who brought his steamer safely out of the so fatal hurricane in the harbour of Apia, Samoa. The enclosing barrier reef had its one narrow openingdifficult, perilous, but a practicable way of escape. Our Captain has consummate seamanship, and will never fail to hit the exact outlet from the barrier reef of closely encircling trials.
(4) To His knowledge, power, heart, there are no insoluble problems of trial or temptation. Wherever He puts you, or suffers you to go on His errand, He can keep you until you reach the way of escape. Possibly the article in Greek may almost be equivalent to its own way of escape, i.e. the particular deliverance belonging to, and best for, that particular trial, God thus giving His attention to each case that arises.
1Co. 10:14. Flee from Idolatry.
I. The general principles underlying Pauls advice in this particular instance.
1.
(1) You cannot touch even these idol feasts without more or less of complicity with, and countenance given to, the whole system of idolatry.
(2) You cannot give any degree of countenance and support to idolatry, without in that degree disavowing your Lord. Sin hangs together. No sin is an isolated act. It manifests a tendency of heart; or it carries a principle of action; or belongs to a system of evil, a coherent, organic whole. It might seem a small thing to join in a public banquet, where the viands on the table were largely meats offered to idols; especially remembering that such participation was regarded as a matter of good citizenship, religion being very much more an affair of a mans civic life than of the individual life. Moreover, was it not now abundantly clear to every enlightened, thinking Christian in Corinth that an idol was nothing in the world, that these viands were not intrinsically affected in the least by the fact that part of (say) the carcass or of the basket of fruit had been put upon the altar of a so-called god? Could not every man of sense see that in regard to any healthy food there need be raised no question of conscience about eating it? Such entire abstinence as our Jewish friends counselledwas it not narrow, and needlessly repellent to possibly well-disposed people amongst our Gentile neighbours? Well, but why this hankering after these old ways, this heathen company, these perhaps dangerous festivities, which not seldom ended in a drunken orgie, or in indulgence of gross sensuality? Was the Christian heart half idolatrous yet? Was the ploughman looking back from his plough? (Luk. 9:62). Was Lots wife in heart going back to the Corinthian Sodom, as she thus looked back? Were the Christian Israelites murmuring that the fleshpots of Egypt might not be enjoyed in the camp of God in the wilderness? (1Co. 10:6-10). [Why, in the modern Corinths, all this eagerness to show how compatible with a broad, fair-minded, attractive Christian life are places and pleasures which, in the current opinion of the stricter sort, and in the current opinion of the world, are accounted worldly? Is the heart losing its satisfaction in the joys of the life in Christ; beginning to murmur against its restrictionsthey used only to be the instinctively imposed and necessary limitations upon Christian action; beginning to look towards, to move towards, the world again?] But, be that as it might, it perhaps seemed, and might be pleaded, that the connection of the feast with idolatry was of the very slightest, that to touch idolatry there was to touch it at its purest, brightest, or, at worst, at its least defiled and defiling point. No! To touch it anywhere was to sanction it everywhere! It might be but the borderland and farthest outskirts of the area of the evil thing, but it was idolatrys ground. The most strictly limited participation in anything belonging to the system, explained to the mans own conscience in the most satisfactory fashion, would really be, and would be regarded by the idolater as, a patronage and sanction given to the whole. [Not to say that, if the Christian did but touch the border of the garment of the Accursed System, an evil virtue would go forth and pervade with its power the new life of the soul.] So, in modern Corinths, the broader mind pleads for the theatre, sometimes for the theatre as it might be if only Christian people would not hold aloof from it; sometimes by carefully choosing the place and the play, and with great circumspection going and coming away unharmed. But harm is a subtle thing, not always immediately to be perceived. And that apart, the Theatre hangs together; it is a coherent thing, touching on the one handat least dramatic literature doesthe sublimest reaches of poetry and of creative art, but spreading and broadening downwards from that highest point to depths; at best of inane and vapid folly of language and art, at worst of suggestive or overt sensualism and crime. The most guarded, most strictly limited, participation is, by necessity of experience and fact, taken to cover the whole Thing. The Christian man picks up a very filthy cloth, with dainty thumb and finger taking hold very gingerly at the cleanest place he can find, and then lays it down, exclaiming, There! Who says a Christian cannot touch it without being defiled? He takes hold of the approximately clean end of a stick; the young man, wavering between the world and Christ, hears him say, There! I have not defiled my fingers! and takes hold of the end bedaubed with the foulest pitch. Even to the mans own conscience the logic is dishonest. Pauls principle is: Touch idolatry anywhere, you touch it as a whole. Flee from idolatry.
2. In the Church you have a Table, and its feast; your Lord Christs table; your Lord Christs Supper. He presides; you partake with Him; you partake of Him, He graciously says; you avow yourself there to belong to His brotherhood; you covenant yourself there to belong to Him. At the table and the feast in the temple of Zeus or Apollo or Aphrodite, you partake withDemons! You are gone in to supper, not with a no-god, but with a demon! If you do not mean that by the feast, the heathen do, and the demons do. Can you sit there and sit at Christs supperboth? Choose; you must choose. Christ will choose if you do not. He will choose to refuse your allegiance, to refuse His follower who will, forsooth, serve two masters. To partake of the feast is to disavow your Lord. So, again, the foundation principles of life in the world [in the Wicked One, 1Jn. 5:19] are so entirely other than those of life in Christ, that no fusion, no alliance, no truce, between the two is possible. To partake with the world is to break with Christ. Flee from idolatry. Comparative Religion, the wider knowledge of heathen faiths and their history, tend to a temper which would make idolatry no such terrible sin. [Even as the spirit ever and again rises which would minimise the differenti between the Church and the world.] It is but the perversion of the worshipping instinct; men must worship something. It is but the abuse of the dramatic instinct; men are some of them born dramatic, and the like. Flee from idolatry. Ye cannot drink the cup, etc. (1Co. 10:21).
II. Pauls counsel.Flee from.
1. As there are temptations against which the best defence is flight [Flee youthful lusts, 2Ti. 2:22. Jeremy Taylor, Holy Living, Of Chastity, iii., Remedies, 1]; so, better than parley, argument, endeavour after a modus vivendi between the two types of lifebetter for the rescued but imperilled man himself, and better for the world. that is to be saved out of its idolatriesis open, emphatic aloofness and avoidance. Flee; put the utmost distance between thee and the evil; put it eagerly between thee and it. Touch the evil, in the endeavour to purify and elevate; touch it, even mentally, to battle with it; and you will often suffer, and perhaps be overcome. Flee from idolatry. Flee! FLEE! [Cf. Exo. 23:13 : Be circumspect; and make no mention of the name of other gods, neither let it be heard out of thy mouth. Not even a quasi-antiquarian and historical curiosity about the old idolatries of their Canaanite predecessors was to be encouraged; Deu. 12:30, Take heed to thyself that thou be not snared; and that thou inquire not after their gods, saying, How did these nations serve their gods? (The next step was apt to be) So will I do likewise. Let him that thinketh he standeth, etc. (1Co. 10:12).]
2. For the personal life, the aloofness and distinction of utter and pointed abstinence may often be the only needed form of flight. But public and official flight may need to be a much rougher-seeming and iconoclastic procedure. The architect and the man of taste look upon the fair ruins of monastic establishments and their churches, and bewail the ruthless spoliation and destruction of exquisite architecture and sculpture; the antiquary laments the loss of countless treasures of religious art, priceless to-day for their historic value and their intrinsic beauty and interest. No doubt there was much purely selfish destruction, and some malicious; but some of the iconoclasm was a necessary violence, as things were, if the evil was to be reformed or uprooted. What relic so precious, historically or religiously, as the serpent of brass which Moses had made? Were there no regrets, none to plead that it might be spared, purified from the abuses which had sprung up around it? Were there no really good men who could not see that such ruthless destruction was necessary, when Hezekiah broke up the Nehushtan? (2Ki. 18:4). Doubtless; but there are times when the peril of idolatry requires the sacrifice of the most honourable, ancient, venerable institution, or opinion, or system; when it is impossible to divorce the thing from its danger and abuse. Such times can afford no nice distinction, no subtle pleading about underlying good, or original blamelessness, possible recoverableness to good use. When the figure of Jesus cannot be kept simply as an exquisite work of the sculptors art, but becomes, in its associations and use, an immoral, Jehovah-rivalling, Christ dethroning idol; it must be destroyed, rather than that moral peril shall be incurred. The early Church had perforce to part company for a century or two with the noblest of ancient art. It was self-preservation to flee from idolatry in sternest iconoclasm. [The rough surgery of the sword, slaying its three thousand idolaters, was the first cure for the moral plague of Israel in the matter of the Golden Calf (Exo. 32:27-28).] Stately ritual may become idolatrous, when it becomes an end instead of a means:
Tis mad idolatry
To make the service greater than the God.
Shakespeare.
Sweep it away, perhaps. Flee from idolatry. [Other cases will suggest themselves.] Flee from; the shipthe Church, the soulis in peril anywhere near her old moorings. She is only safe in the open sea.
III. Some familiar idolatries.
1. A calf of Gold. [We hear the plea, There came out this calf! Really, I seem to touch nothing that does not prosper; I dont quite know how it is. You religious people say God made me so rich. Then He is more than half in fault in that I have the calf to tempt me to idolatry!]
2. Human teachers and current ideas, whether theological or other. The majority must inevitably be dependent upon authority for beliefs and opinions, new or old, orthodox or heterodox. The scientific specialist righteously has claims to be listened to; his work must come before that of the populariser and propagator, and he and his fellow-workers must in the nature of the case find very few who can challenge, or criticise, or verify the facts they announce, and only a slightly larger number who can give a verdict of independent value upon the conclusions they formulate as resulting from other facts. The theologian is a specialist in his own line; and as having given special attention, with special training, to a particular group of facts, may claim to be listened to and to have a presumption set up in favour of his conclusions. But no servile deference should be paid to either. No man may claim that his ipse dixi should be of necessity truth. The idolatry of great names and of current opinions, and even of long-established ones, oftener arises within the popular mind than with the specialist. He generally knows he is no god; and says (1Co. 10:15), I speak as to wise men; judge ye what I say. The deification is oftener the undiscriminating act of the worshipping crowd; every kind of sectnot theological only, by any meansis in danger of setting up its divinity, whose words are an oracle of final authority. Great names tend always to become fetishes. Current, scientific, or theological, or anti-theological theories are apt to become idols, before which men dare not but bow. Needless scepticism in regard to any new teacher; dogged, unenlightened clinging to and worship of the old; are indefensible. But there is also a hasty, unreasoning, superstitious acceptance and worship of the newof the newestquite as indefensible. Men need to keep their head cool, their heart calm, and when all the plain is covered with the prostrate forms of the worshippers of the latest, or the most venerable, image of gold set up by some Nebuchadnezzar of to-day, or of the past, Shadrach, Meshach, and Abed-nego must stand erect, and perilously singular. In some circles the theological furnace perhaps, certainly in many the scientific fires, will be lighted, for the man who dares to flee from idolatry. [The charge of Bibliolatry is one which will be advanced or repudiated according to mens estimate of the Bible. It is only fair to those who are charged with undue deference to any dictum of the Book, or to any plain and fair consequence which may be drawn from such dicta, to say that, however much they may differ in their conception and statement of the degree and mode of Gods activity in the production of the Bible, they agree in their aim to formulate and secure the absolute and final authority of God for its declarations and teachings. If they refuse to go behind the Book, it is only because they regard the Bible as in every part invested with the authority due to the mind and will of God Himself. They believe Him to have adopted, and to have made Himself responsible for, the whole Book, whatever be the literary, the historical, the mental, or moral processes by which the work of the human writers has reached its completed form. On their hypothesis, at all events, they cannot be charged with idolatry when they bow their own intellect, heart, will before the whole Word of God. They are worshippers, they would say, not of the Book, but of its Author.]
3. The idolatries of the house, of the family; the worship of the husband or the child. Not all Abrahams [or all Sarahs] can put their Isaacs upon Gods altar, or give them back into Gods hands, without there being any subtle idolatry of the creature to stand discovered in, and by, the sharp trial to the parental heart. Flee frombe on the watch againstthe idolatry which makes these in any degree or manner nearer than, higher than, God. No need not to love, warmly, devotedly; no need to reproach himself when, e.g., the husbands heart feels keenly the severance from the wife. God gave the wife and the mutual love, and does not expect him not to feel, as he did not expect them not to love. Only the allegiance to God, and the interests of the spiritual life, must stand paramount.
Have I with all my full affections
Still met the King? loved him next heaven? obeyed him?
Been, out of fondness, superstitious to him?
Almost forgot my prayers to content him?
Queen Katharine of Aragon, in Henry VIII., Acts 3, scene 1.4. Heart sins, so secret (Psa. 19:12) that the very soul itself hardly sees them idols. Fleecultivate a sensitiveness to the dangerfrom idolatry. Sometimes an idol in the heart keeps the seeking soul from finding Gods grace. There is anostrich-policy that tries not to see, and then to think that, nothing seen, all is right. Not honest with itself, the soul turns away from even looking in the direction of the sin it means to keep, and, trying to forget it, offers to God the rest as all. But the last and least idol must be sought out, and cast out! Men will keep the idol, but make compensation by giving, by charity, by church-building, or the like. Like Jonahs sailors, they will cast out their goods; anything, in fact, but their gods. The seeking soul must be sternly iconoclast in the temple within.
[Utilia:
(a) Father, Thy will be done!
We know it is most loving, and most wise,
And yet we tremble lest Thou say, Arise,
That idol leave and come.
Oh, should we then obey?
Or should we cling unto our shrine of dust?
Or should we follow but because we must?
Not loving Thy pure way?
Sunday Magazine, 1867, p. 428.
(b) Ah, we are slow to learn, dull children all;
We see not and we hear not what we might,
We start and tremble when loud voices call,
When low ones whisper we neglect them quite.
Terror and love, all, all, are tried in vain,
And pass away like visions of the night;
We disregard the warning and the pain,
And clasp our hearts poor idols with delight.
Dove on the Cross.]
1Co. 10:15. Judge ye what I say.
I. An inspired man here asks intelligent, candid examination of his words.
1. Paul is quite clear as to their absolute, objective authoritativeness, as in 1Co. 14:37 : If any man think himself a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. Yet they make this appeal to the judgment for examination and reception. They were not to be challenged, indeed, or set aside, or even revised; yet they ask, claim, no acceptance resting on mere authority. They commend themselves to the truly wise man, as truth. The instinctive, revolting condemnation of the healthy moral sense that cries God forbid! is repeatedly Pauls only possible, or worthy, or necessary answer to opponents and their teachings. Dr. Martineaus purpose in, and use of, his words may not commend itself, but it is only an exaggeration of a truth when he says: Second-hand belief, assented to at the dictation of an interested expert [N.B. this] without personal response of thought and reverence in myself, has no more tincture of religion in it than any other lesson learned by rote. He proceeds, however: We never acknowledge [authority] till that which speaks to us from a higher strikes home and wakens the echoes in ourselves, and is thereby instantly transferred from external attestation to self-evidence. And this response it is which makes the moral intuitions, started by outward appeal, reflected back by inward veneration, more than egoistic phenomena, and turning them into correspondency between the universal and the individual mind, invests them with true authority (Seat of Authority, Preface). One whose attitude towards an external revelation is far other than that of Dr. Martineau, Dr. South, says: The surest ground that a man can have for believing anything is that he feels it in himself. The authoritativeness must in the first instance be external to the man; but the authority presents its credentials. These have several lines of verification, one being the correspondence of the teaching or the fact with demands of the moral sense.
2. The moral sense must be kept in full health by communion with God, or its wisdom is darkened, perverted, into folly. Obedience to known truth is a prime condition of further truth being given by the Holy Spirit. If any man willeth to do His will, He shall know, etc. (Joh. 7:17, R.V.). The very credentials of Christ Himself would only appeal to the right heart: He that is of the truth heareth My voice (Joh. 18:37), which is closely coincident in thought with Pauls words in the text. Joh. 8:43 means: Ye do not understand this particular teaching which I am now uttering, because there is a deep, all-affecting ignorance in your heart; ye do not at all understand the dialect itself in which I always speak. Ye cannot judge what I say; ye do not possess the preliminary equipment for judgment, in an acquaintance with my language. I speak as to wise men. Wisdom is justified by her children (Mat. 11:19 [N.B. var. reading], Luk. 7:35), and justifies herself to them. Coleridge: In order to an efficient belief in [and knowledge of] Christianity, a man must be a Christian.
3. The external authority must be kept first.In its most peremptory demand for acceptance and obedience Revelation never asks the acceptance of mere credulity. Miracles come primarily as facts of history, to be verified like any other fact of history. Yet there is a moral fitness about them; they are not mere marvels, to be gulped down with open mouth and closed eyes; they are parts of a coherent and self-consistent scheme. They are perfectly congruous with the assumed conditions of a Fall and a Redemptive History. Of this moral congruity the moral sense may judge, and it will take it as one of the necessary credentials of even the most abnormally supernatural fact. Even the Bible says, Judge ye what I say, and awaits with even more than Pauls confidence the verdict. The Spirit in the Book, and the Spirit which enlightens and guides the judgment in the man, is One; the external and internal must coincide. Yet it does not tolerate challenge, revision, rejection. The closer investigation of the historical and literary phenomena of the process by which the Bible has come to be the One Book it is, must not, in announcing its resultant theories of inspiration, leave out of account the age-long and accumulated suffrages of the verifying judgments of the most spiritual of every Church and century. In the reaction from an extreme, crudely stated theory of a quasi-mechanical dictation, extending in precisely similar manner and degree to every syllable and letter of the written text, the authoritativeness in, and the Divine responsibility for, every part must not be cast aside. Judge ye what I say cannot mean such a criticism as would accept one thing as Divine, authoritative, inspired, and dismiss another as merely human, a mistake, a fiction, if not a fraud. The effect is felt to beand hence the prevailing unrest about the discussionto change mens whole mental and practical attitude towards the Bible. It loses all authority. No book could rule conscience or life, of which no man could be certain, or no two moral judgments agreed, as to what did or did not with authority express the Divine will. [If the captain follows the advice of the pilot only when he chooses, because he thinks it right or wise, unhappy the passengers!]
II. The uninspired man ought to welcome and to urge this examination. The wise man will exercise his right of private judgment.
1. No Church may require of any man that anything should be believed as an article of the Faith, or be thought requisite or necessary to salvation, which is not read in Holy Scripture, nor may be proved thereby (Ch. of Eng., Art. VI.). The experiment of pre-reformation ages, as of post-reformation ages, resulted in the conviction that the practicable, practical standard of appeal must be looked for outside all the varying human conditions of thought or varying moral enlightenment, or Church pronouncement. EverythingChurch creeds, subjective moral pronouncements, the worlds current maximsall need to be checked by what is written (1Co. 4:6). [Particularly when inferences are being drawn from perhaps scanty Scriptural data, and again inferences from those inferences, should these be frequently brought into comparison with the Scriptural standard. As the workman tests the rising building with repeated use of line and square; or as he repeatedly compares his more and more elaborated work with the pattern to which it is to be made conformable.] Better, safer, the aberrancies of private judgment than the slavery to human authority.
2. Come and see (Joh. 1:39) is typical of a great principle. So He deals with seeking souls; so Philips should deal with the difficulties of Nathanaels (Joh. 1:46); John in effect says to his disciples: Go and see the Lamb of God for yourselves (Joh. 1:36). No man, uninspired, is to take away the telescope from the disciple and bid him believe what he says he himself sees with it; nor to permit the use of the telescope, on the one condition that the disciple only sees what his teacher tells him he ought to see. Rather he will give him free use of the telescope, and of his eyes, but will teach him to use it [as every astronomer knows, men learn to see better and better, with even the same instrument], and offer his own trained, expert knowledge for his assistance. When Paul, or Christ, or the Book, claims absolute unchallengeable authority, and we give it, we give it to God in them. [In Christ in a higher sense than in the others, of course.] Yet even God does not disdain to say, Judge ye what I say. [Cf. Judge as to what I have done to My vineyard (Isa. 5:3).]
3. The preacher invites such spiritual judgment from the hearer.Dr. John Browns fathers preaching and religious life grew mellowed by the sudden sorrow of his wifes death. He preached at Galashiels before that change, when one wife said to her neebor: Jean, what think ye o the lad? Its maist ot tinsel-wark, said Jean. After it, Brown preached again at Galashiels. Jean, running to her friend, took the first word: Its a gowd noo. (Hor Subseciv, Second Series, p. 11, note.)
1Co. 10:27. If ye be disposed to go eat.Manifestly, from the whole drift of the chapter, this will be not to an idol feast, or even to a heathen civic banquet, but to a meal in a private house.
I. Some intercourse with the world could not be absolutely prohibited.The Christian belongs to the world in many ways, and cannot choose but to take his part in social life. Many a family is itself traversed by the line of severance between Church and world. It would be difficult to decide in many instances between the two. One of the best means of cultivating personal piety would be removed from the training of the Christian life; or, which is really the principal consideration, one of the main elements of hope for the world would be gone,the presence in it of the salt, the leaven, the light; the world needs intercourse with the Christian. Moreover, Christ went to be a guest with a Pharisee, whose motive in inviting Him was scarcely friendly. He was Elisha, not Elijah, in this. He began His miracles at a wedding feast. Oddity is not necessarily holiness, nor singularity sanctity. Eat; i.e. if no principle be involved, do simply and naturally what others are doing. But take
II. Some cautions for such intercourse.
1. Do not give occasion there for your religion to be evil spoken of. An unguarded word or look may make some younger guest to stumble. An inconsiderate use of ones abstract liberty [e.g. (in some circles) in taking wine, (in some), playing billiards] may create a difficulty to some worldling present, or be the occasion of a snare to a beginner in the new life. A wise circumspection will take stock of its company before indulging in a throw off which might be misrepresented or misunderstood. Let your speecheven your funbe always with grace, seasoned with salt. As the Christian profession becomes emphasised by (say) the holding of Church office, or by the ministerial character, so does responsibility increase and liberty become narrowed. The representative Christian should be most jealous over himself. Let him remember about the idle wordvapid, powerless, purposeless, at the best. The poor wine of such talk soonest turns sour!
2. Remember, Christ went into such company as its Saviour.The physician may go, and may take risk, where an ordinary, lay person dare not and should not go. What doest thou here, Elijah? is as apposite a query for some Christians in the world, as for him, who was flying from the world at Samaria. Christ went as the physician into the house of the Pharisee, and did the work of a physician of souls there. Do you, when you get into unspiritual society? Do you even try? Ask, sometimes, when coming from such a feast: How did I entertain my companions? A whole evening; I a Christian; they unsaved. Not a word for God? Not a word of Him? Wont bear looking at in the light of my Masters example.
3. Keep your own piety strong, healthy.You are in real danger there yourself. Further, it will give a reality and a power to any word you endeavour to speak for Christ in that circle. Live near to God, in fellowship with Christ, under the indwelling guidance of the Spirit; the Spirit will then give you the best guidance when to speak and what to say, and also when not to speakwhen not to speak even for Christ. No general rule can be laid down in advance. He will, from one case to another, from one house to another, from one hour to another, save you from a stiffness which might repel, or a lightness which takes away all force from the words spoken; His indwelling will be the best Law and Guide in all sudden emergencies which may arise. Character, spirituality, will also automatically govern the lips and their least guarded utterances; spirituality of habitual tone, a devotional habit of soul, will transpire at many a trivial point, and will make even the protest of quiet separateness as lovable as the nature of the case will admit. Goodness will inevitably be singular and alone, sooner or later. But an unconscious goodness will have great power of winning appeal even to the unsaved.
4. Yet why do you want to go, or to eat?What does your being disposed to go reveal? Are you quite sure that it is a healthy disposition of heart or judgment?
HOMILETIC SUGGESTIONS
1Co. 10:11. The ends of the ages.
I. The Divine superintendence of the ages.
1. God is in the history of them all.No accidents in history; no age, year, moment, event, dissociated from God. He is in all, originating the good, controlling the evil. [The King of the ages (1Ti. 1:17), Greek.]
2. God employs one age to benefit another.Nothing takes place for its own sake. The events that transpired in Arabia during forty short years, thousands of years ago, were to tell on the boundless future. [
(1) We are heirs of all the ages.]
(2) We are very incompetent judges of Gods plan and action in the present age.
(3) How serious life is. All full of God. All things flowing to the Eternal. Christ taught us that all the events of His providence are His advents. Be ye therefore ready.
II. The growing responsibility of the ages.Nothing to succeed this dispensation. In this age we have the advantage of the experiences and discoveries of past ages, in two ways:
(1) Through literature; history gives us the intellect and wealth of the chosen people; the intellectual wealth and experience of all past ages meet in this. Consequently our responsibility is great.
(2) Through influence; the mental influence streaming down regularly from sire to son. The Jews lived under moonlight; the first Christian, under the clear dawn of morning; it is high noon with us. We ought to be higher than the men of the past; we stand upon their lifes work.Extracted and abridged from a sermon in Homilist, vii. 188.
[Utilia.
1. When the Wesley monument in Westminster Abbey was uncovered, Dean Stanley thus used the fact of Wesley standing on his fathers grave to preach: His work was not to be regarded as a new beginning; he stood upon the past of England and the English Church. 2. All stable progress holds to, and brings forward with it, the best in the old.]
1Co. 10:26; 1Co. 10:28. Observe the divergent applications of the same great truth: The earth is the Lords, and the fulness thereof.
I. Eat; raising no needless difficulty for your own conscience. What God hath cleansed, that call not thou common.
II. Eat not; creating no avoidable difficulty for another conscience. A two-edged sword, cutting the Gordian knot of this case of conscience.
Also: The Great Proprietor.
I. How indefeasible His right: He created, sustains, renews, blesses all.
II. How rich and diversified His property: the earth and its fulness [i.e. its contents].
III. How liberal and kind His use of it: He gives us all things, richly to enjoy.[J. L.] [There is another fulness which is also at the service, and for the appropriation, of the Church (Col. 1:19; Col. 2:9-10; Joh. 1:14; Joh. 1:16).]
1Co. 10:31. All to the glory of God.[Couple with this Col. 3:17 : Do all in the name of the Lord Jesus.]
I. What is the chief end of man? To glorify God, and to enjoy Him forever. What a noble type of life, if sometimes rugged and stern, has grownup on this spiritual food! It has been the moral oatmeal, putting bone and resistant strength into the character.
II.
1. How many things this excludes from a Christian life;
2. How many things this makes a Christian life include.
1. Nothing may find place within the holy circle of a life in Christ which may not endure this test. Bring every proposal to this touchstone. Many a most tempting, most plausible, proposal will say, Sibboleth, and must be cut off and slain, there and then! (Jdg. 12:6). A compendious rule, a pocket code, for thousands of cases of every-day Christian morality. [If you suspect the draught of milk which the world or Satan proffers, drop this lactometer into it!] In Pauls present instance it means: Try to avoid hurting a soul. Please men, if you can, even the heathen friend who invites you to his feast. But glorify God! On the other hand,
2.
(1) Aiming to glorify God, how much else you may glorify! Everything which, passing the examination of 1, may be rightly admitted into a Christian life, will receive a new touch of beauty and perfectness from this aim of the Christian heart.
(2) Earth may thus anticipate heaven, where John saw no Temple (Rev. 21:22). Why? The Jerusalem he had known on earth boasted its Temple as its chief glory. The Heavenly Jerusalem has no such apparatus of a sinners approach to God, and, moreover, no special, restricted, sacred area. As once the whole Temple court was hallowed, all made one vast altar, on any part of which sacrifice might be offered (1Ki. 8:64), so now the city is all hallowed, the whole new Jerusalem is Temple floor. Its inhabitants in every detail of their life live in the house of the Lord for ever (Psa. 23:6).
(3) The day is come in the Christian mans life when Holiness unto the Lord is on the very bells of the horses; when not only is every pot in every housewifes kitchen in Judah and Jerusalem a holy thing, in which she may bring her offering, or receive her portion of peace offering meat from the altar; but the bells on the trappings of the chariot-horse may be as really holy as the golden frontlet-plate of the high priests mitre. The bells do not draw the load, but they inspirit the horses and help them to draw; even as pleasure is distinct from the serious work of life, and yet finds a worthy function in helping men to bear the burdens and draw the loads of life. The sanctification of the bells is the sanctification of pleasure (Zec. 14:20-21).
(4) The form of consecrating all human acts to God was already in use amongst the Jews, by whom, as now amongst Mussulmans, every act was performed in the name of God (Stanley). Cf. the old formula at the commencement of wills: In the name of God. Amen. I, A. B., etc. The earliest-known bill of exchange begins: In the name of God. Amen, and ends May Christ protect you. Mabillon, the French Benedictine and the historian of the Order, had special forms of prayer for entering on any new literary work, for use on receiving the first proof-sheet from the press, for the commencement of each days studies. (Stephen, Eccl. Biog., one vol. ed., 266.) In his later years Haydns sheets of score were each headed, as he began to write a new one, Deo Soli gloria.
(5) The very physical life, in all its exercises, may be thus sanctified. The very eating and drinking may be hallowed. Significant that the central ordinance of Christianity, one of its two pieces of original, simple, authoritative ceremonial, should be a Meal, a Supper. The very physical life finds its highest use at the Table of the Lord. [But this must not be exaggerated, as though the Supper were merely the highest example of the fellowship of a feast; or merely the sanctification of our common life.] All the secular, natural life may as by a gracious upheaval of spiritual force be a land all uplifted to a higher level, and withal tilted up so that it lies ever toward its SunGod Himself. And the eating and drinking at the Table of Christ the Lord are but a culminating peak where all life is now a high tableland. [George Herberts poem The Elixir is all apposite: e.g.
A servant with this clause
Makes drudgery Divine;
Who sweeps a room as for Thy laws
Makes that and th action fine.]
[Synopsis of Useful Passages re Temptation.
I. God tempts man.Gen. 20:1, Abraham; Deu. 4:34; Deu. 7:19; Deu. 29:3, the plagues, etc., connected with the Exodus.
II. Temptation neutral or innocent.? Mat. 6:13 (Luk. 11:4); Luk. 8:13, making the seed fall away; Gal. 4:14, my temptation which was in my flesh; Jas. 1:12, en-dureth temptation; Luk. 22:28, continued with Me in My temptation, i.e. the time of His active ministry; Act. 20:19, serving God with many temptations, Paul; Jas. 1:2, all joy; 1Pe. 1:6, heaviness through manifold temptations; 2Pe. 2:9, deliver the godly out of temptation.
III. Men tempt God.Exo. 17:2; Deu. 6:16 (Psa. 95:8; Heb. 3:9); Isa. 7:12, I will not tempt God; Mal. 3:13; Mal. 3:15; 1Co. 10:19; Num. 14:22, tempted Me these ten times; Act. 15:10, why tempt ye God? Jerusalem council; Act. 5:9, Ananias and Sapphira.
IV. Special phrases.Enter not into [evidently meaning more than not be tempted], Mat. 26:41 and parallels; rich fall into temptation, 1Ti. 6:9; endureth [emphasis on this; more than merely suffers; = passes patiently and safely through], Jas. 1:12 (1Co. 10:13); led up of the Spirit into, etc., Mat. 4:1 (cf. for thought, not word, lead us not into temptation).
V. Inquirers tempting Christ.Mat. 16:1; Mat. 19:3; Mat. 21:35, etc.; Mar. 10:2; Luk. 10:25; Joh. 8:6.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Butlers Comments
SECTION 1
Illustration (1Co. 10:1-5)
10 I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea. 2and all were baptized into Moses in the cloud and in the sea, 3and all ate the same supernatural food 4and all drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. 5Nevertheless with most of them God was not pleased; for they were overthrown in the wilderness.
1Co. 10:1-4 Privileges: The Corinthians are given a short review in Israelite presumptuousness. The descendants of Jacob (Israel) were delivered from Egyptian bondage under the privilege of great, supernatural works. They were immersed (Gr. ebaptisanto) or surrounded by water in the cloud and the sea to protect them from the Egyptians. God gave them miraculous guidance in the unknown wilderness by a cloud and a pillar of fire. He sustained them by supernatural food and drink (cf. Exo. 13:1-22; Exo. 14:1-31; Exo. 15:1-27; Exo. 16:1-36; Exo. 17:1-16). God chose them for a messianic destiny. Since the Messiah was in their loins, God gave them the privileges of the Messiahs supernatural sustenance. It was the Anointed One of the Father who actually gave them the miraculous water in the wilderness. Jesus later made it plain that it was not Moses who gave them the bread from heaven, but God himself (Joh. 6:32-33), and mans life is perpetuated not by physical bread but by the supernatural breadthe Word of God, even Jesus.
The ancient Israelites presumed these initial privileges meant God would surely continue to give them security without any need for an exercise of faith and holiness of life on their part. Heb. 3:7-19 tells us why they became overconfident and presumptuouspride and the deceitfulness of sin. Later Jews were so smug as to believe that as long as they had the Temple in their midst, God would not punish them for blatant sin (Jer. 7:4-11).
The Greek word pneumatikon is usually translated spiritual, but is correctly translated here supernatural (see comments on 1Co. 2:14-16). The emphasis of the context is the supernatural sustenance the Israelites were privileged to enjoy. The food and water they consumed was real and physical enough, but its origin was supernatural. The supernatural Spirit of God and Christ was with the Israelites through their journey to the promised land (see Isa. 59:21; Isa. 63:11-13). But Gods Spirit was with them there in an even more important way. He provided the Israelites with spiritual bread and drink through Moses teachings about the Messiah (see Deu. 8:3; Deu. 18:15). That supernatural Rock (the Christ) followed them in deed and word wherever they went in the wilderness. They were being sustained physically and spiritually by every word that proceeded out of the mouth of God (through Moses).
1Co. 10:5 Perfidy: This is the point Paul wishes to illustrate. Divine privileges obligated the recipients to respond in holiness and love. The Israelites were privileged, by Gods grace, to receive supernatural and spiritual fellowship with the Creator above and beyond all other people. But they were unwilling to exercise self-control, holiness and love for their Benefactor. They sat down to eat and drink and rose up to dance.
Those who are Christians (including apostles) have privileges and liberties beyond anything the Israelites ever enjoyed. Most of the Israelites (all of responsible age except Joshua and Caleb) God destroyed in the wilderness. They never went into the promised land! They failed because they used the freedom from bondage God gave them for occasion to indulge their own fleshly desires. They would not control themselves and sacrifice the flesh for the greater messianic goal set before them in the teaching of Moses.
The Christians at Corinth had been baptized into Christ, set free, protected and sustained. They had heard Paul and other Christian teachers emphasize their freedom in Christ. They had been taught, and now believed, that an idol was nothing. They had been taught that all of Gods creation was good and everything belonged to them (1Co. 3:21-22). Paul evidently felt the Corinthians (especially the strong brethren) were dangerously close to becoming as presumptuous as the fleshly-minded Israelites were after their release from bondage.
There is a risk in freedom. When people are made free they are, by the nature of freedom itself, made vulnerable to options. Free people are autonomous (self-ruled) and may no longer be controlled by outside force. The only thing forced by freedom is responsibility. There is always the risk with freedom that people will use their freedom as a pretext for evil (1Pe. 2:16). While there is risk in freedom, the alternative, trying to produce righteousness and morality by force of law, is unacceptable. Righteousness cannot be wrought by force; it can only be produced in a matrix of freedom to choose motivated through the compulsion of faith and love.
Of course, God must reveal to man precisely what kind of thinking and acting constitutes righteousness, goodness and morality. God has, by the redemptive work of Christ, made right thinking and acting possible. But God cannot, and will not, make mans choice for him. That is the risk God takes when he sets us free in Christ. The risk itself is not bad. Man could never grow into the potential for which he was created if the freedom to choose was not there. When man becomes proud and presumptuous, disaster is certain. That is when man rejects Gods revelation (which is all wise and all powerful) directing him to true righteousness and goodness.
Often God reveals to man what righteousness is by revealing and warning against unrighteousness. That is what the apostle Paul does in this dissertation. He warned that overconfidence (which is really a lack of faith in God) makes man vulnerable to the temptations of immorality, idolatry and insensitiveness.
Fuente: College Press Bible Study Textbook Series
Appleburys Comments
Text
1Co. 10:1-13. For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; 2 and were all baptized unto Moses in the cloud and in the sea; 3 and did all eat the same spiritual food; 4 and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ. 5 Howbeit with most of them God was not well pleased: for they were overthrown in the wilderness. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 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. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as some of them murmured) and perished by the destroyer. 11 Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.
Lesson From the Experience of the Fathers (113)
Commentary
For I would not, brethren, have you ignorant.The closing thought of chapter nine about being rejected is continued in this chapter as the word for indicates. It is well to watch for these connecting terms in order to keep in mind the progress of the apostles thinking. Too often we neglect these little words, especially when we come to the chapter division and as a result neglect to see the close connection between the chapters.
Paul is fond of the use of the term brethren because of his deep love and concern for all the members of the family of God. This word gives him an opportunity to show his concern particularly when he must rebuke them for failures or solemnly warn them of the perils that beset their way.
The word translated ignorant just as our own word simply means without knowledge. But our word seems to be harsher than the term Paul used. This may be the result of the way we use it or what we imply by it. Paul certainly was not chiding them when he said, I would not have you ignorant. We are accustomed to a positive expression of this thought. We would prefer to sayand in doing so, more nearly express Pauls thought and spiritI do not want you to be without knowledge, or better, I want you to know. He was concerned that they know the lessons taught by the experience of their fathers in the faith.
our fathers.How could Paul take an example from the Old Testament Scriptures and use it with reference to a Gentile congregation? How could he speak of the ancient Jews as their fathers? We are aware of the fact that the church at Corinth was made up of Gentiles, perhaps for the most part, but there were Jews in it also. The Jew with his background of Old Testament history could be expected to understand such an illustration. Gentiles also could appreciate these Old Testament backgrounds just as we do today. Gods kingdom is made up of believers in Christ whose spiritual heritage goes back to the faithful Abraham and to the nation that owes its origin to him. Paul argues in Romans that Abraham was the father of us all, not just the Jews who believed but the believing Gentiles also (Rom. 4:11; Rom. 4:16-17). This is the reason, then, for calling their attention to the fathers. The church recognizes no such distinctions Jews or Gentiles (Gal. 3:28).
Paul used the experience of Israel as they escaped from Egypt to show that the mere possession of rights, liberties, and blessings did not in itself guarantee victory. The Israelites had freedom, adequate leadership, and divinely provided sustenance but failed to enter the promised land. Their failure illustrates in a negative way what Paul had presented in a positive form in his illustration of the one who wins the race because he exercises self-control in all things.
all under the cloud.God guided Israel through the trackless wilderness and protected them from the burning heat by day and gave them light by night (Exo. 13:21-22).
Panic struck the fleeing Israelites as they came to the Red Sea. Pharaoh and the Egyptian armies closed in on them as they camped by the sea. There was no possible way to go around the sea. There was no way to retreat. They murmured in their fright and wished they had died in Egypt. But Moses said unto the people, Fear ye not, stand still and see the salvation of Jehovah (Exo. 14:13). They could see the Egyptians in close pursuit, but Moses said they were to see them no more. The angel of God who went before the camp of Israel, removed and went behind them: and it came between the camp of Egypt and the camp of Israel (Exo. 14:19-20). As the children of Israel went through the sea on dry land, the Lord looked forth from the pillar of fire and of cloud and caused the Egyptians to be thrown into confusion as they saw that their chariots were becoming hard to move. Then Moses, at the command of the Lord, stretched forth his staff over the sea and the Egyptian armies drowned in the same sea through which the Israelites had passed in safety to the other shore (Exo. 14:15-31).
The cloud, then, represents the blessing of guidance and protection. Paul wanted the Christians to remember this as he urged them to follow the rules of self-control so that they would not be disqualified in the race for the crown of life.
all passed through the sea.Various attempts have been made to discredit this statement. But the evidence of history as given in Exodus is sufficient to justify Paul in saying that they all passed through the sea. The assumption that they went through some shallow water to the north will not fit the description of the event as presented by Moses. To those who believe in God and His power, there is no problem in accepting what Moses said about it. God who made the universe and called the nation of Israel into existence was able to roll back the waters of the sea and let His people pass through on dry land.
were all baptized.We have no clearer example showing that in baptism the sinner is separated from his sins. Israel was separated from the enemy in the Red Sea where the Egyptian army drowned. The Corinthians were to remember that they had been baptized, sanctified, and justified through the Lord Jesus Christ and in the Spirit of our God. They were to enjoy the blessing of separation from sin by following the rules of lifes race that led to the crown of life.
This incident also shows the action of baptism. There was a wall of water on either side of the people as they passed through the seas and the cloud was over them. They were baptized in the cloud and in the sea, not just the sea. It took both to complete the figure. The Egyptians were, of course, drowned in the sea, but this was not the figure of baptism, for baptism represents the way of escape from the bondage in sin.
unto Moses.The preposition translated unto indicates progress toward some goal. It is motion whether in space or thought realm, It can be translated into or for or even in according to some scholars. The latter is evidently true in the later development of the language. But direction toward a goal or entrance into something or purpose seems to fit most of the cases in which it is used in the New Testament. Their baptism did bring them into the state of submission to his leadership. It was for the purpose of separation from Egypt and coming into the relationship that recognized Moses and their leader that they were baptized.
Baptism for the Christian means separation from sin and acceptance of the leadership of Christ who has all authority in heaven and on earth. He is both Lord and Christ. He saves, but He also requires the Christian to acknowledge His authority. How else can the Christian hope to run successfully the race and win the crown of life?
did all eat the same spiritual food.Israel, cut off from all source of supply, was fed by the manna that God provided as they journeyed from Sinai to the promised land. The manna ceased on the day after the Israelites encamped at Gilgal where from that time on they were to eat the fruit of the land. See Jos. 5:10-12. Long before that time, however, Israel grew sick of the food that came from heaven. They said, Our soul loatheth this light bread (Num. 21:5). But many generations later, the group that ate the loaves and fish that Jesus miraculously supplied for them suggested that Moses had done a superior thing in giving their fathers the manna. Jesus had to remind them that it was God, not Moses, who gave the manna in the wilderness (Joh. 6:31-32).
The manna represents the blessing of sustenance enjoyed by Israel. Thus it reminds the church at Corinth that they were being sustained by the blessings that came from Christ.
did all drink the same spiritual drink.According to the record, water flowed from the rock only twice to quench the thirst of the children of Israel. The first time was at Rephedim where the thirsty people cried to Moses to give them water to drink. They murmured against the Lord and charged Him with bringing them into the wilderness to die of thirst. God said to Moses that He would stand before him upon the rock in Horeb. Moses was told to strike the rock. Water gushed out when he did it. See Exo. 17:1-7.
The second time was at Kadesh in the wilderness of Zin where Miriam died. The people were again without water and again the grumbling complaint arose when they said. Would that we had died when our brethren died before Jehovah (Num. 20:3). They neither remembered the time when God gave them water from the rock nor were they aware of the privileges that they were enjoying of drinking from the spiritual rock that accompanied them. But once again, the Lord told Moses to take the rod and assemble the people and speak to the rock and bring forth to them water from the rock, Moses said, Hear now, ye rebels, shall we bring forth water out of this rock (Num. 20:11)? He struck the rock twice and water came flowing from it to give the congregation and their cattle a drink. But Moses failed to give glory to God for the water. The Lord said to him, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them (Num. 20:12).
The expression all did eat considers the whole experience of Israel during the time that the manna was supplied. In the same way, the expression all did drink takes into consideration the whole time during which the Lord provided water for their wilderness journey. Twice on the journey, they drank from the water that came from the rock, and they also drank from the streams and pools to which the Lord led them.
spiritual.Why does Paul describe the food and drink of the Israelites as spiritual? Some suggest that it was because God gave the food from heaven and the water from the rock. But Paul says that they continued to drink of the spiritual rock that accompanied them. A possible solution the problem is suggested by his remarks about the spiritual things he shared with the Corinthians in contrast to the material things which he had a right to expect them to share with him. That spiritual thing was the word of the cross that brought spiritual life to them. He says that Israel continued to drink of a spiritual rock that accompanied them and that rock was Christ, This is not to say that the literal rock from which the water flowed was a type of Christ, but that there was a spiritual rock from which a life-giving stream flowed and that was Christ. A suggestion as to the spiritual food they enjoyed in the wilderness is given in Moses words just before they went over into the promised land: Man doth not live by bread alone, but by everything that proceedeth out of the mouth of Jehovah doth man live (Deu. 8:3). Did Christ provide through Moses some spiritual food and drink for the children of Israel? His teaching did point to Christ (Deu. 18:15). Jesus said that Moses wrote about Him (Joh. 5:46). The real significance of the manna is pointed out by Jesus in His discourse on the bread of life which He delivered just after the miracle of feeding the five thousand (Joh. 6:31-35). It is possible that Paul is saying that Christ was present with His people all along the wilderness journey and that He was sustaining them spiritually by every word that proceeded out of His mouth for their direction, protection, and encouragement. For the New Testament teaching about water as a symbol of Christ, the source of eternal life, Joh. 4:14; Joh. 7:37-39. The Holy Spirit was given to the apostles who believed on Christ and from them He sent forth the message of eternal life that was like a flood of life-giving water. On the Day of Pentecost, men received this message of life and repented of their sins and were baptized for the remission of their sins (Act. 2:38).
with most of them God was not well pleased.This is the point in the illustration: Paul had certain rights and liberties as a Christian and as an apostle, but he was willing to forgo his rights in order to make sure of winning the crown of life and not be disqualified in the race. The fathers had blessings, but were not willing to exercise self-control in all things. Therefore they were overthrown in the wilderness. They failed because they forgot their goal, the promised land.
Paul says that with most of them God was not well pleased. In fact, this included all of them of responsible age except Joshua and Caleb. The spies who had been sent in to the land came back with glowing reports of a land flowing with milk and honey, but they also said that there were giants in the land. The people were filled with fear and wanted to return to Egypt. Joshua and Caleb urged them to go up and possess the land. They said, If Jehovah delight in us then will he bring us into this land and give it unto us (Num. 14:8). Because they would not listen to the plea of these who had confidence in God, the Lord said to them, As I live, saith Jehovah, surely as ye have spoken in my ears, so will I do to you: your dead bodies shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, that have murmured against me, surely ye shall not come into the land, concerning which I sware that I would make you dwell therein, save Caleb the son of Jephuneh, and Joshua the son of Nun (Num. 14:28-30).
This tragic failure, the details of which are given in the specific cases that follow, is a solemn warning to the church at Corinth not to follow their example. They were, however, well on their way to do so as Paul plainly indicates.
these things were our examples.We are indebted to the fathers for so many things. The priesthood of the Old Testament time helps us to appreciate our relation to Christ as high priest. The writer of Hebrews helps us to see this as well as the lesson of the system of worship in connection with the tabernacle. But in practical living, the example of the Israelites from the time of their escape from Egypt until they finally were located in the promised land is one filled with both warnings and encouragements for the faithful follower of Christ.
we should not lust after evil things.The word translated lust simply means strong desire. That desire may be for what is good. In that case it may be rendered desire. For example, Jesus said that the prophets desired to see the things which His disciples were permitted to see (Mat. 13:17). The word is found again in its intensified form in Jesuss statement about His desire to eat the passover before His suffering (Luk. 22:15). But when John speaks of the strong desire for the things of evil, we translate this word as the lust of the flesh and the lust of the eyes and the vain glory of life (1Jn. 2:16). For an example of the use of the term in both the good and bad sense, see Gal. 5:17.
Pauls evident purpose in his strong admonition in this chapter is to have the Corinthians have their hearts set on the things of Christ rather than on the things of evil.
Neither be ye idolaters.The experience of the fathers had a particular application to the problem of idolatry in Corinth. Just as Israel pretended to worship God while partaking of idolatrous feasts so some of the Corinthians were attempting to worship Christ and at the same time participate in pagan worship. The incident to which Paul refers is the sin of Israel at Sinai when they made the golden calf and proclaimed a feast and said that these are the gods that led us out of Egypt. See Exo. 32:7-8.
rose up to play.This word was used to describe the activity of children at play; but it was also used to describe the actions of the children of Israel in their worship of the idols. It is even used to describe Davids expression of joy when the ark was brought up to Jerusalem (2Sa. 6:14). It is sometimes translated dance but with no reference to the modern dance which may often be described more accurately as works of the flesh. See Gal. 5:19-21.
Neither let us commit fornication.See comment on chapter five and six for the situation that existed in the church at Corinth. Paul was not dealing in mere hypothetical situations; he was facing the problem that actually existed at Corinth. The incident in the experience of the fathers to which he referred was their immoral conduct with the daughters of Moab. See Num. 25:1-18. Balaam had attempted to pronounce a curse on Israel but had been unable to do so. They involved themselves, however, in a curse by their immoral conduct that brought death to twenty-three thousand of them.
Neither let us make trial of the Lord.This incident is described in Num. 21:4-9. The people complained about the things the Lord was doing for them. They were tired of the manna; they wanted to go back to Egypt. The Lord sent fiery serpents among them to punish them. Finally they acknowledged their sin and begged for relief. Moses was instructed to make the bronze serpent and lift it up so that those who were bitten could look at it and live. For further history of this bronze serpent see 2Ki. 18:4. Recall also Jesus words to Nicodemus based on this incident of lifting up the serpent (Joh. 3:14-15).
This incident had a definite bearing on the situation at Corinth. In their eagerness to exalt men to the place of leadership in the church, they had forgotten that the church was the temple of God and that their bodies were temples of the Holy Spirit which were not to be used for immoral purposes. See chapter six.
Neither murmur ye.The word murmur suggests the gutteral sound one makes when he grumbles about things that cause displeasure. It describes the complaint of the fathers against the leadership of Moses and Aaron. Actually their complaint was against the Lord for He had appointed these men to serve the people. The grumblers perished when the earth opened up and destroyed them. See Num. 16:3; Num. 16:31-35.
But Paul had in mind the complainers at Corinth. Some of them had contended that he was not an apostle. The whole issue of apostolic preaching became the subject of criticism of envious men who wanted to have authority over the church. See chapter nine for his defense of his apostleship and his rights as an apostle and as a Christian.
for our admonition.Will the admonition go unheeded in the church today? The modern church faces virtually every problem that the church at Corinth faced. There is a serious question whether or not it will accept the admonition of the Lord through His apostle. If it fails, destruction is as inevitable now as it was then.
upon whom the ends of the ages are come.The context seems to indicate that this is a reference to the climax of the history of the fathers with its lessons for those in the Christian age. We can reap the benefit of the examples of their failures as well as their successes.
him that thinketh he standeth.Were there some in Corinth who believed that they could not sin? The most dangerous position one can possibly occupy is the place of the self-satisfied one who assumes that he cannot be overcome by Satan in this life. The whole history of the fathers points out the folly of this assumption. Peter also boasted that he of all the apostles would never forsake Jesus. He said that he was willing to go to prison and to death with Him. Apparently, he was sincere about it; but he failed to reckon with the situation in which was soon to find himself that led him to deny that he had ever known such a person as Jesus.
no temptation but such as man can bear.To those who would complain that the experiences of the fathers were different and couldnt possibly have a bearing on the trials through which they were going, the apostle had this reminder: the trials of the Christian were only human trials, that is, exactly as they were in the days of the fathers. God does not permit them to suffer trials that would be for angels or others above the human level. See the story of Job for the limit God placed on the activity of Satan as he tested the faith of Gods servant.
John points out that there are just three things that make up all that is in the world of evil: the lust of the flesh, the lust of the eyes, and the reckless disregard for God in this life. All three of them were present in the temptation of man in Eden. We can easily identify them in the Wilderness temptation of Our Lord. Adam fell in the Garden, but Jesus endured all of Satans efforts to cause Him to sin, yet without sin. Moreover, He showed that it was not necessary for any man to be overcome by the factors of Satanic temptation, for He used the Word of God to defeat the tempter. That same Word is available to man for the same purpose. Let no one say that He defeated Satan as the Son of God. He was the Son of God, but He was also man. James says that God cannot be tempted (Jas. 1:13). Jesus temptations were all on the human level just as ours are. We have the whole armor of God with which to withstand the devil. The shield of faith is sufficient to quench all the fiery darts of the evil one. See Eph. 6:16. It certainly behooves the Christian to know Gods Word and to trust Him, and to be on guard against the attacks of Satan at all times.
Fuente: College Press Bible Study Textbook Series
X.
(1) Moreover, brethren,. . . .Better, For I would not, brethren, that you should be ignorant. From the strong statement of personal self-distrust with which the previous chapter concludes, the Apostle now passes on to show that Jewish history contains solemn examples of the falling-away of those who seemed to stand strong in divine favour and privilege. The same kind of dangers still beset Gods people, but they will never be greater than the strength which God will give to bear them. These thoughts are then applied to the immediate subject in hand, viz., the partaking of meat which had been used in the heathen temples. The subject is, as it were, taken up from 1Co. 8:13, where an expression of personal willingness to forego a right, led the writer aside to the subject which occupies 1 Corinthians 9. Uniting 1Co. 11:1, with the last verse of this chapter, the general outline of the argument is as follows:
1Co. 10:1-11. The history of the Jewish Church contains examples which ought to be warnings against self-confidence.
1Co. 10:12-14. These thoughts should make the Christians distrustful of themselves, but not hopeless.
1Co. 10:15-17. The unity of the Christian body with Christ, as expressed and realised in the Holy Communion, renders impossible a communion of the same body with the objects of idolatrous worship.
1Co. 10:18-22. Any partaking of idolatrous feasts would involve union to such extent as would compromise, just as Israels partaking of sacrifical offerings involved union with the altar of Jehovah.
1Co. 10:23 –1Co. 11:1. An enunciation of the principles deduced from the foregoing considerations which should guide the Corinthian Christians in their partaking of meat which might have been offered to idols.
That ye should be ignorant.The thought here is not that his readers were at all likely to be ignorant of the mere historical fact which he now recalls, and with which they were doubtless quite familiar, but that they were probably unmindful of the spiritual lessons which are to be learnt from such a grouping of the facts as the Apostle now gives, and of the striking contrast between the enjoyment of great privileges by all (five times emphatically repeated) and the apostacy of the greater part of them. The Apostle assumes their familiarity with the facts referred to, and does not feel it needful to mention that of the all, literally only two (Joshua and Caleb) gained the ultimate approval of Jehovah.
Our fathers.These words need not limit the reference of this teaching to the Jewish Christians only. It would include all Christians by right of spiritual descent.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 10
THE PERIL OF OVER-CONFIDENCE ( 1Co 10:1-13 ) 10:1-13 Brothers, I do not want you to forget that all our fathers were under the cloud, and all of them passed through the midst of the sea, and all of them were baptized into Moses in the cloud and in the sea; and all ate the same food which the Spirit of God gave to them; and all drank the same drink which came to them by the action of the Spirit; for they drank of the rock which accompanied them through the action of the Spirit, and that rock was Christ. All the same, with the majority of them God was not well pleased; for they were left dead, strewn in the desert. These things have become examples to us, so that we should not be men who long for evil and forbidden things as they longed after them. Nor must you become idolaters as some of them did, as it stands written, “The people sat down to eat and drink and rose up to enjoy their sport.” Nor must we practise fornication, as certain of them practised fornication, with the consequence that twenty-three thousand of them died in one day. Nor must we try the patience of the Lord beyond the limit, as some of them tried it, and in consequence were destroyed by serpents. Nor must you grumble, as certain of them grumbled, and were destroyed by the destroyer. It was to show what can happen that these things happened to them. They were written to warn us upon whom the ends of the ages have come. So then let him who thinks that he stands secure take care lest he fall. No test has come upon you other than that which comes on every man. You can rely on God, for he will not allow you to be tested beyond what you are able to bear, but he will send with the trial an escape route as well, so that you may be able to bear it.
In this chapter Paul is still dealing with the question of eating meat which has been offered to idols. At the back of this passage lies the over-confidence of some of the Corinthian Christians. Their point of view was, “We have been baptized and are therefore one with Christ; we have partaken of the sacrament and so of the body and the blood of Christ; we are in him and he is in us; therefore we are quite safe; we can eat meat offered to idols and take no harm.” So Paul warns of the danger of over-confidence.
When Oliver Cromwell was planning the education of his son Richard, he said, “I would have him learn a little history.” And it is to history that Paul goes to show what can happen to people who have been blessed with the greatest privileges. He goes back to the days when the children of Israel were wayfarers in the desert. In those days the most wonderful things happened to them. They had the cloud which showed them the way and protected them in the hour of danger. ( Exo 13:21; Exo 14:19). They were brought through the midst of the Red Sea ( Exo 14:19-31). Both these experiences had given them a perfect union with Moses the greatest of leaders and law-givers, until it could be said that they were baptized into him as the Christian is baptized into Christ. They had eaten of the manna in the wilderness ( Exo 16:11-15). In 1Co 10:5 Paul speaks of them drinking of the rock which followed them. This is taken not from the Old Testament itself but from Rabbinic tradition. Num 20:1-11 tells how God enabled Moses to draw water from the rock for the thirsty people; the Rabbinic tradition was that that rock thereafter followed the people and always gave them water to drink. That was a legend which all the Jews knew.
All these privileges the children of Israel possessed, and yet in spite of them they failed most signally. When the people were too terrified to go forward into the Promised Land and all the scouts except Joshua and Caleb brought back a pessimistic report, God’s judgment was that that whole generation would die in the desert. ( Num 14:30-32). When Moses was on Mount Sinai receiving the law, the people seduced Aaron into making a golden calf and worshipping it. ( Exo 32:6). They were guilty of fornication, even in the desert, with the Midianites and the Moabites and thousands perished in the judgment of God. ( Num 25:1-9). (It is to be noted in passing that Num 25:9 says twenty-four thousand perished; Paul says twenty-three thousand. The explanation is simply that Paul is quoting from memory. He rarely quotes scripture with verbatim accuracy; no one did in those days. There was no such thing as a concordance to help find a passage easily; scripture was not written in books, which had not yet been invented, but on unwieldy rolls.) They were wasted with serpents because they grumbled on the way ( Num 21:4-6). When Korah, Dathan and Abiram led a grumbling revolt, judgment fell on many and they died. ( Num 16:1-50).
The history of Israel shows that people who enjoyed the greatest privileges of God were far from being safe from temptation; special privilege, Paul reminds the Corinthians, is no guarantee whatever of security.
We must note the temptations and the failures which Paul singles out.
(i) There is the temptation to idolatry. We do not now worship idols so blatantly; but if a man’s god be that to which he gives all his time and thought and energy, men still worship the works of their own hands more than they worship God.
(ii) There is the temptation to fornication. So long as a man is a man there come to him temptations from his lower self. Only a passionate love of purity can save him from impurity.
(iii) There is the temptation to try God too far. Consciously or unconsciously many a man trades on the mercy of God. At the back of his mind there is the idea, “It will be all right; God will forgive.” It is at his peril that he forgets that there is a holiness as well as a love of God.
(iv) There is the temptation to grumble. There are still many who greet life with a whine and not with a cheer.
So Paul insists on the need of vigilance. “Let him who thinks he stands secure take care lest he fall.” Again and again a fortress has been stormed because its defenders thought that it was impregnable. In Rev 3:3 the risen Christ warns the Church of Sardis to be on the watch. The Acropolis of Sardis was built on a jutting spur of rock that was held to be impregnable. When Cyrus was besieging it, he offered a special reward to any who could find a way in. A certain soldier, Hyeroeades by name, was watching one day and saw a soldier in the Sardian garrison drop his helmet accidentally over the battlements. He saw him climb down after it and marked his path. That night he led a band up the cliffs by that very path and when they reached the top they found it quite unguarded; so they entered in and captured the citadel, which had been counted too safe. Life is a chancy business; we must be ever on the watch.
Paul concludes this section by saying three things about temptation.
(i) He is quite sure that temptation will come. That is part of life. But the Greek word which we translate temptation means far more a test. It is something designed, not to make us fall, but to test us, so that we emerge from it stronger than ever.
(ii) Any temptation that comes to us is not unique. Others have endured it and others have come through it. A friend tells how he was once driving Lightfoot, the great Bishop of Durham, in a horse carriage along a very narrow mountain road in Norway. It got so narrow that there were only inches between the wheels of the carriage and the cliffs on one side and the precipice on the other. He suggested in the end that Lightfoot would be safer to get out and walk. Lightfoot surveyed the situation and said, “Other carriages must have taken this road. Drive on.” In the Greek Anthology there is an epigram which gives the epitaph of a shipwrecked sailor, supposedly from his own lips. “A shipwrecked mariner on this coast bids you set sail,” he says. His bark may have been lost but many more have weathered the storm. When we are going through it, we are going through what others have, in the grace of God, endured and conquered.
(iii) With the temptation there is always a way of escape. The word is vivid (ekbasis, G1545) . It means a way out of a defile, a mountain pass. The idea is of an army apparently surrounded and then suddenly seeing an escape route to safety. No man need fall to any temptation, for with the temptation there is the way out, and the way out is not the way of surrender nor of retreat, but the way of conquest in the power of the grace of God.
THE SACRAMENTAL OBLIGATION ( 1Co 10:14-22 ) 10:14-22 So then, my beloved ones, avoid everything that has to do with idols. I speak as I would to sensible men; pass your own judgment on what I am saying. Is not this blessed cup on which we ask the blessing, a very sharing in the blood of Jesus Christ? Is not the bread which we break a very sharing in the body of Christ? Just as the broken bread is one, so we, though we are many, are one body. For we all share in the one bread. Look at the nation of Israel in the racial sense. Do not those who eat of the sacrifices become sharers with the altar in them? What then am I saying? Am I saying that a thing which has been offered to idols is actually a real sacrifice? Am I saying that an idol is actually something? I do not say that, but I do say that what pagans sacrifice they sacrifice to demons and not to God; and I do not want you to share things with the demons. You cannot drink the cup of the Lord and the cup of demons. Or are we too to provoke the jealousy of the Lord? Surely you do not think that you are stronger than he is?
Behind this passage there are three ideas; two of them are peculiar to the age in which Paul lived; one is forever true and valid.
(i) As we have seen, when sacrifice was offered, part of the meat was given back to the worshipper to hold a feast. At such a feast it was always held that the god himself was a guest. More, it was often held that, after the meat had been sacrificed, the god himself was in it and that at the banquet he entered into the very bodies and spirits of those who ate. Just as an unbreakable bond was forged between two men if they ate each other’s bread and salt, so a sacrificial meal formed a real communion between the god and his worshipper. The person who sacrificed was in a real sense a sharer with the altar; he had a mystic communion with the god.
(ii) At this time the whole world believed in demons. These demons might be good or bad, but more often they were bad. They were spirits who were intermediate between the gods and men. For the Greek every spring, every grove, every mountain, every tree, every stream, every pool, every rock, every place had its demon. “There were gods in every fountain and every mountain summit; gods breathing in the wind and flashing in the lightning; gods in the ray of the sun and the star; gods heaving in the earthquake and the storm.” The world was packed with demons. For the Jew there were the shedim ( H7700) . These were evil spirits who haunted empty houses, who lurked “in the crumbs on the floor, in the oil in the vessels, in the water which we would drink, in the diseases which attack us, in the air, in the room, by day and by night.”
Paul believed in these demons; he called them “principalities and powers.” His point of view was this–an idol was nothing and stood for nothing; but the whole business of idol worship was the work of the demons; through it they seduced men from God. When they were worshipping idols, men thought they were worshipping gods; in fact they were being deluded by these malignant demons. Idol worship brought a man into contact, not with God, but with demons; and anything to do with it had the demonic taint on it. Meat offered to idols was nothing, but the fact remained it had served the purposes of demons and was therefore a polluted thing.
(iii) Out of this ancient set of beliefs comes one permanent principle–a man who has sat at the table of Jesus Christ cannot go on to sit at the table which is the instrument of demons. If a man has handled the body and blood of Christ there are things he cannot touch.
One of the great statues of Christ is that by Thorwaldsen; after he had carved it, he was offered a commission to carve a statue of Venus for the Louvre. His answer, was “The hand that carved the form of Christ can never carve the form of a heathen goddess.”
When Prince Charlie was fleeing for his life he found refuge with the eight men of Glenmoriston. They were outlaws and criminals every one; there was a price of 30,000 British pounds on Charlie’s head; they had not a shilling among them; but for weeks they hid him and kept him safe and not a man betrayed him. The years passed on until the rebellion was but an old, unhappy memory. One of the eight men, Hugh Chisholm by name, found his way to Edinburgh. People were interested now in his story of the prince and they talked to him. He was poor and sometimes they would give him money. But always Hugh Chisholm would shake hands with his left hand. He said that when Prince Charlie left the eight men he shook hands with them; and Hugh had sworn that he would never again give to any man the hand he had given to his prince.
It was true in Corinth and it is true today, that the man who has handled the sacred things of Christ cannot soil his hands with mean and unworthy things.
THE LIMITS OF CHRISTIAN FREEDOM ( 1Co 10:23-33 ; 1Co 11:1 ) 10:23-33 All things are allowed to me, but all things are not good for me. All things are allowed, but all things do not build up. Let no one think only of his own good, but let him think of the good of the other man too. Eat everything that is sold in the market place, and don’t ask fussy questions for conscience sake; for the earth and its fulness belong to god. If one of the pagans invites you to a meal, and you are willing to go, eat anything that is put before you, and don’t ask questions for conscience sake. But if anyone says to you, “This is meat that was part of a sacrifice,” don’t eat it, for the sake of him who told you and for conscience sake. I don’t mean your own conscience, but the conscience of the other man, for why has my liberty to be subject to the judgment of any man’s conscience? If I partake of something after I have given thanks for it, how can I unjustly be criticized for eating that for which I gave thanks? So then, whether you eat or whether you drink or whatever you do, do all things to God’s glory. Live in such a way that you will cause neither Jew nor Greek nor church member to stumble, just as I in all things try to win the approval of all men, for I am not in this job for what I can get out of it, but for what benefits I can bring to the many, that they may be saved. So then show yourselves to be imitators of me, as I am of Christ.
Paul brings to an end this long discussion of the question of meat offered to idols with some very practical advice.
(i) His advice is that a Christian can buy anything that is sold in the shops and ask no questions. It was true that the meat sold in the shops might well have formed part of a sacrifice or have been slaughtered in the name of some god lest the demons enter into it; but it is possible to be too fussy and to create difficulties where none need exist. After all, in the last analysis, all things are God’s.
(ii) If the Christian accepts an invitation to dinner in the house of a pagan, let him eat what is put before him and ask no questions. But, if he is deliberately informed that the meat is part of a sacrifice, he must not eat it. The assumption is that he is told by one of these brothers who cannot rid his conscience of the feeling that to eat such meat is wrong. Rather than bring worry to such a man the Christian must not eat.
(iii) So once again out of an old and remote situation emerges a great truth. Many a thing that a man may do with perfect safety as far as he himself is concerned, he must not do if it is going to be a stumbling-block to someone else. There is nothing more real than Christian freedom; but Christian freedom must be used to help others and not to shock or hurt them. A man has a duty to himself but a still greater duty to others.
We must note to where that duty extends.
(i) Paul insisted that a Corinthian Christian must be a good example to the Jews. Even to his enemies a man must be an example of the fine things.
(ii) The Corinthian Christian had a duty to the Greeks; that is to say he had to show a good example to those who were quite indifferent to Christianity. It is in fact by that example that many are won. There was a minister who went far out of his way to help a man who had nothing to do with the Church and rescued him from a difficult situation. That man began to come to Church and in the end made an astonishing request. He asked to be made an elder that he might spend his life showing his gratitude for what Christ through his servant had done for him.
(iii) The Corinthian Christian had a duty to his fellow Church member. It is the plain fact of life that somebody takes the cue for his conduct from everyone of us. We may not know it; but a younger or a weaker brother is often looking to us for a lead. It is our duty to give that lead which will strengthen the weak and confirm the waverer and save the tempted from sin.
We can do all things to the glory of God only when we remember the duty we must discharge to our fellow men; and we will do that only when we remember that our Christian freedom is given to us not for our own sake but for the sake of others.
1Co 11:1-34; 1Co 12:1-31; 1Co 13:1-13; 1Co 14:1-40 are amongst the most difficult in the whole epistle for a modem person in the western world to understand; but they are also among the most interesting, for they deal with the problems which had arisen in the Corinthian Church in connection with public worship. In them we see the infant Church struggling with the problem of offering a fitting and a seemly worship to God. It will make the section easier to follow if we set out at the beginning the various parts of which it is composed.
(i) 1Co 11:2-16 deals with the problem of whether or not women should worship with their heads uncovered.
(ii) 1Co 11:17-23 deals with problems which have arisen in connection with the Agape ( G26) or Love Feast, the weekly common meal which the Christian congregation held.
(iii) 1Co 11:24-34 deals with the correct observance of the Sacrament of the Lord’s Supper.
(iv) 1Co 12:1-31 discusses the problem of welding into one harmonious whole those who possess all kinds of different gifts. It is here that we have the great picture of the Church as the Body of Christ, and of each member as a limb in that body.
(v) 1Co 13:1-13 is the great hymn of love which shows men the more excellent way.
(vi) 1Co 14:1-23 deals with the problem of speaking with tongues.
(vii) 1Co 14:24-33 insists on the necessity of orderliness in public worship and seeks to bring under necessary discipline the overflowing enthusiasm of a newly born Church.
(viii) 1Co 14:24-36 discusses the place of women in the public worship of God in the Church of Corinth.
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
CONTINUANCE OF RESPONSE TOUCHING PAUL’S GENUINE APOSTOLICITY, 1Co 10:1-13.
The picture of the Grecian games closing the last chapter, (1Co 10:24-27,) and this picture of the wilderness history of Israel, (1Co 10:1-13,) are beautiful counterparts of each other. The former (applied by Paul specially to himself) draws from Grecian life, and the latter (which includes the Corinthians with himself) from Hebrew memories, a vivid illustration of the Christian life. The former would appeal to the feeling of Paul’s Gentile readers; the latter, more especially to the Jewish; but nevertheless assumes that the Gentile converts are becoming familiar with that dispensation which was specially preparatory to Christianity. Hence both classes recognise the Jewish ancestry as spiritual fathers. 1Co 10:1.
From all this parallelism the reason will appear why we consider this paragraph as a continuance of Paul’s response in regard to his own apostolicity, yet now including his Corinthian brethren as typified with himself. The race from starting-point to goal, and the pilgrimage from Egypt to Canaan, each furnishes an image of our transit through and from earth to heaven. The former, however, is upon a small scale, and is the immediate creation of the apostle’s own conception; the latter is extended, filled with symbolical details, and is not a mere momentary product of the apostle’s individual fancy, but an established type, recorded for the very purpose of admonition. The two passages should be read together as parallels, and as both lying in the line of thought illustrating the duty of Christian self-restriction. The general principle is undoubtedly true, that the Old Testament dispensation was, in its great structure, a type of the new. Under this general typism countless analogies and illustrations would arise in minute details of history. These minute resemblances, however, are rather illustrations than types. They are such as the conception of the individual author traces out, not organic and divinely fixed prefigurations.
Fuente: Whedon’s Commentary on the Old and New Testaments
5. Israel’s wilderness-sojourn a type of the Christian race, 1Co 10:1-13.
1. I would not that ye should be ignorant Or that ye should ignore what you so well know.
All This word occurs five times in the passage, (1Co 10:1-4,) and stands in contrast with the many of 1Co 10:5. All started from Egypt, but only Caleb and Joshua, with perhaps a few others, arrived in Canaan. So in the last chapter all run, but only one wins.
Under the cloud The miraculous pillar of cloud by day, which was a pillar of fire by night, in which “the Lord went before” Israel. Exo 13:20-22. In the passage of the Red Sea this cloud removed, and so went behind the camp of the Israelites as to hang between them and the Egyptians. The cloud thus between the two shed at once darkness upon the Egyptians and light upon Israel. In passing from front to rear of the Hebrew camp it may have so passed over it that the people were literally under the cloud. At any rate they were under its protection. Of course it was not a water cloud, and no rain or sprinkling can be supposed to have dropped from it.
Passed through the sea In safety. Exo 14:29-30.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Example Of The Israelites At The Exodus and In The Wilderness (10:1)
The illustration is now given from the account of the Exodus and what followed of the fact that not all attain the prize. Outwardly they may appear to be the people of God, but they are soon revealed as not being so. All took part, as it were, in the contest, but not all received the prize. We should note that it is being used as an illustration. It is not a comment on the individual eternal destiny of each one in the wilderness. It is not saying that all were lost. The fact that God persevered with them shows that He had not deserted totally them. It is true that they did not attain the prize of Canaan, but many died in God’s love.
‘For I would not, brothers, have you ignorant, that our fathers were all under the cloud, and all passed through the sea, and were all baptised unto Moses in the cloud and in the sea, and did all eat the same spiritual food, and did all drink the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ.’
‘For’ connects back to his previous words. He had described how he put every effort into success. Let them now look back and recall others, others who failed. Thus he reminds them of the great privileges enjoyed by Israel on their redemption from Egypt. Firstly they were separated off from Egypt by the cloud, which went behind them and positioned itself between them and the Egyptians (Exo 14:19), and then by the sea which allowed them through and then destroyed the Egyptians, sealing the way to Egypt and cutting God’s people off from Egypt for ever.
By this also they were baptised into the great Moses (compare ‘were you baptised into the name of Paul’ – 1Co 1:13), firstly under the cloud that represented the presence of God (Exo 14:19-20) and then in passing through the sea to safety (Exo 14:21-22). It was a full commitment to Moses, a turning away from the past to follow Moses. By this they had done with the past and put themselves totally in his hands, something later sealed in the covenant at Sinai. What greater name to be baptised into apart from Christ? Thus they had been separated off from the world and baptised with a spiritual baptism, just as the Corinthians now were.
Then they ate God-ordained, God-provided, spiritual food in the manna (Exodus 16) and drank similar spiritual drink from the rock (Exodus 17), just as the Corinthians now partook of the Lord’s Table. Nothing was missing of the blessings of God. And that rock represented Christ. So in figure they drank of Him.
The ‘spiritual rock that followed them’ may refer to the fact that they drank of the rock at the beginning of the journey (Exo 17:1-7), and then lo, at the end of their journey to Kadesh, there it was again (Num 20:2-13), thus encompassing the whole journey. That is why tradition later had it that the rock had accompanied them through the wilderness. Compare a similar idea in Psa 78:15-16.
‘For they drank of a spiritual rock that followed them, and the rock was Christ.’ But alternatively, and more likely, this may be saying that they not only drank of the rock in the wilderness but also of God’s spiritual work done constantly among them by Him Who was their Rock and Who was constantly with them (Deu 32:4; Deu 32:15; Deu 32:18; Deu 32:30) even though sometimes they forgot Him. It was He Who as their Rock followed them around. And the One Who followed them around and sought to sustain them was in fact Christ (the ‘angel of Yahweh’). Thus we should look to no other.
The way this illustration is put would seem to suggest that some Corinthians were making a great to do about who had baptised them, and about the power and knowledge it gave them, and about the efficacy of partaking of the Lord’s Table, possibly suggesting that it made them immune from all failure and able to ignore idols and partake openly of idol food in idol temples. They considered that they did not need to fear temptation. Thus they are reminded of the failure of Israel who symbolically had all the same benefits that they had, and failed. They must beware lest having their benefits they fail too.
Note the ‘ our fathers’. Paul sees the church as the true Israel who can look back to the promises.
Fuente: Commentary Series on the Bible by Peter Pett
A Negative Example: The Idolatry of Israel in the Wilderness 1 Corinthians 8-10 deals with idolatry and the practice of eating things offered to idols. In 1Co 10:1-14 Paul warns the believers in Corinth about how easy it is to fall back into a lifestyle of idolatry, which was taking place all around them in the Greek culture. He tells them to take diligent heed lest they fall back into this lifestyle after having been saved and washed by the blood of Jesus. He knows that if they compromise a little with the lifestyle that was associated with idolatry, then they stood in danger of falling back into the bondages of their old sins. In exhorting them towards sanctification, Paul uses the example of the children of Israel in the wilderness as a testimony of how easily someone can start out right and fall back into sin.
Israel’s Rebellion Discussed in the Old Testament – We see in Nehemiah 9 and Psalms 78 the discussion of Israel’s rebellion in the wilderness journeys. Note that all of the children of Israel were healthy when they began the wilderness journey because they partook of the Passover. They were God’s chosen. They were God’s redeemed. They had God’s divine health even though they had been in bondage and had been ill-treated. Yet, because of their sins they were chastised by God and died.
Paul uses the example of the children of Israel in the wilderness in this passage of Scripture to illustrate how easily people become deceived and fall back into sin after having been redeemed. These examples of disobedience take place with multitudes of people. In contrast, the examples of obedience in the Scriptures are seen in the lives of individuals. For examples of individual obedience, see Hebrews 11.
John Durham notes an underlying motif of grumbling and complaining in Israel’s forty-year wilderness journey Their grumbling is constantly being met with God’s continual intervention to meet their need. [130]
[130] John I. Durham, Exodus, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 3, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), explanation of Exodus 5:22-27.
Parallels in Church Ordinances The Israelites had redemptive experiences with Moses in the wilderness that paralleled water baptism and the Lord’s Supper. Note the reference to communion later in this chapter in verse 16.
1Co 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
1Co 10:1
1Co 10:1 “how that all our fathers were under the cloud, and all passed through the sea” – Comments The Lord went before the children of Israel in a pillar of a cloud by day and a pillar of fire by night from the moment they departed from Egyptian bondage (Exo 13:21).
Exo 13:21, “And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:”
The emphasis upon all passing through the sea is contrasted with all running the race, but only on receiving the prize (1Co 9:24).
1Co 9:24, “Know ye not that they which run in a race run all , but one receiveth the prize? So run, that ye may obtain.”
1Co 10:2 And were all baptized unto Moses in the cloud and in the sea;
1Co 10:2
Exo 14:31, “And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses.”
Exo 14:19-20, “And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.”
Exo 14:24, “And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,”
Those who have passed over to the other side, having visited heaven and come back, say that there is a river, clear as crystal, that everyone must pass through before entering the heavenly city where the throne of God dwells. They say that by passing through this river, the last vestiges of this world are washed away and one enters into the fullness of the heavenly realm. Thus, the passing through the Red Sea by the children of Israel before approaching Mount Sinai serves as a symbol of the washing away of the vestiges of their bondage in Egypt.
Illustration – Identification is the theme of this passage. We, as believers, are identified with Jesus and with the body of Christ. However, we in the western civilization have a shallow concept of what identification means. We have struggled for centuries for national independence and civil liberties. Therefore, we understand the meaning of independence. But, independence is the opposite of identification. In undeveloped countries today, as well as in Bible times, individual independence meant that a person was alone and vulnerable to uncivilized bands of men and threatening armies. In contrast, in today’s developed nations with much individual wealth, we try to be as different and self-sufficient as possible.
Illustration – As an American, I have found it hard to understand the close identification in the family of my wife, who is from the Philippines. When her father makes a decision, the entire family usually follows him with his decision. When he chooses religious belief, my wife’s mother, brothers and sisters choose to follow that religion without question. This is identification. But, as an independent American, this is not easily understood.
The New Testament church was a people who sought identification, and not independence. They joined closely together in every area of their lives, to the extent that they “had all things common.”
Act 2:44, “And all that believed were together, and had all things common ;”
Act 4:32, “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common .”
This early church did not seek to be identified with any of the elements of their surrounding culture, but rather, with the message of the Gospel of Jesus Christ. For, this was their only hope of deliverance from a cruel and oppressive world that they lived in.
Today, in Africa, I see a church choir wearing the same clothes and even the ladies will all have the same hairstyle for their presentation. After church, they will eat together, take public transport together and many live in rental houses together. In contrast, Americans will wear separate clothes and hairstyles, drive separate cars to church, and live in separate homes. The only identification they have in a church choir is to put on a choir robe during the service. Thus, we see a representation of a people seeking close identification and a people seeking independence.
Why is this so? Because lives lived in poverty have no hope outside of identification. Therefore, poor people seek to be identified with something that they believe will give them a name of honour and strength.
Poor people seek identification lest their poverty destroy them. But, rich people seek independence when they trust in their wealth to give them strength and power. Note:
Pro 10:15, “The rich man’s wealth is his strong city: the destruction of the poor is their poverty.”
1Co 10:3 And did all eat the same spiritual meat;
1Co 10:3
Exo 16:35, “And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.”
Psa 78:25, “Man did eat angels’ food: he sent them meat to the full.”
1Co 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
1Co 10:4
Deu 8:15, “Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;”
Psa 78:15-16, “He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers.”
1Co 10:5 But with many of them God was not well pleased: for they were overthrown in the wilderness.
1Co 10:5
They fainted, or grew weary, and came short in this life (Num 14:16).
Num 14:16, “Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.”
Despite all of their privileges given to them by God, He was not pleased, because they did not live by faith.
Heb 11:6, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”
Only two men entered into the Promised Land who had began this journey. This tells us that there are few that overcome.
Mat 7:14, “Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”
In the time of Noah, only eight souls were saved. In the time of Lot, only three souls were saved from the destruction of Sodom and Gomorrah.
1Co 10:6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
1Co 10:6
Php 4:11-12, “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.”
1Ti 6:6, “But godliness with contentment is great gain.”
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.
1Co 10:7
1Co 10:8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
1Co 10:8
1Co 5:1-5, “It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”
1Co 10:7-8 Comments – Idolatrous Festivities – Paul refers to the sins of idolatrous festivities and fornication in 1Co 10:7-8. It is important to note how this was characteristic of the behaviour in the Hellenistic culture when the Greeks involved themselves in Temple worship. The children of Israel also fell into this idolatrous type of worship of pagan gods (Rev 2:14).
Rev 2:14, “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.”
1Co 10:9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
1Co 10:9
1Co 10:10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
1Co 10:10
1Co 10:6-10 Comments Examples From the Children of Israel – This passage gives us five examples of what causes a Christian to lose the race, which race is referred to in chapter 9.
1Co 10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
1Co 10:11
Gal 4:4, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,”
The BBE reads, “Now these things were done as an example; and were put down in writing for our teaching, on whom the last days have come .”
1Co 10:11 Comments Paul tells us in 1Co 10:11 that these five events he mentions are our examples of how God deals with sin in the lives of His children. Therefore, the Old Testament gives us examples of how to live (Rom 15:4 says that the Scriptures give us comfort) and warnings of how not to live (1Co 10:11 says that they are written for our admonition).
However, many of the events that the children of Israel experienced in the wilderness was a type and figurative of how to live a victorious life. Exo 13:17 to Exo 15:21 records the flight of Israel from Egypt through the Red Sea. This journey has strong symbolism of the Christian’s salvation experience and water baptism. The next passage of Scripture (Exo 15:22 to Exo 18:27) will symbolize a Christian’s early journey towards the phase of indoctrination as a part of discipleship, which is demanded of them at Mount Sinai.
1. Israel Journeys Through the Wilderness ( Exo 13:17-22 ) – Israel’s initial journey into the wilderness is characterized by God’s total provision for them. They did not have to do anything to walk in victory except follow Moses. This event could symbolize the Christian’s days immediately following the salvation experience. A new believer finds God at work in every aspect of his life, in his prayers, in miracles of deliverance, being provided everything he needs with little or no effort to exercise his faith.
2. Israel Crosses the Red Sea ( Exo 14:1-31 ) The crossing of the Red Sea could symbolize a Christian’s water baptism, a time when he feels deliverance from all bondages of sin. Water baptism confirms his commitment to follow Christ.
3. The Song of Moses ( Exo 15:1-19 ) and the Song of Miriam ( Exo 15:20-21 ) The songs of Moses and Miriam reflect joy that a new believer experiences by his cleansing from sin and guilt and bondages of this world. He is free and his joy is overflowing.
Illustration – I have known a number of people who were instantly delivered from addictions and illnesses at the time of salvation. One church member testified to us that he was delivered from cigarettes when he gave his life to the Lord. One day he started to buy a pack of cigarettes and the Lord spoke to him, “I delivered you the first time. You will have to deliver yourself the second time.”
Exo 15:22 to Exo 18:27 records Israel’s journey from the shores of the Red Sea to Mount Sinai. This journey contains symbolisms of the Christian’s early journey immediately after water baptism as God divinely provides for his needs, guiding him to a place of greater spiritual maturity through the knowledge of His Word.
4. Israel Encamps at Marah ( Exo 15:22-26 ) Exo 15:22-27 records Israel’s journey immediately after their deliverance from the Egyptian army in the crossing of the Red Sea. This pericope takes the children of Israel from the shores of the Red Sea to Elim.
Israel’s first test of faith takes place at Marah, which means “bitter,” located in the Wilderness of Shur (meaning “journey”) where they become thirsty after three days of following the Lord through the wilderness. In the midst of their labours, they come to a spring of water, but find the waters bitter. Moses cuts down a tree and throws it into the water to make it sweet. The Lord then gives them a statute to obey His Word as an opportunity for them to prove their love and devotion towards Him. God had blessed the Israelites with prosperity and health as they departed Egypt. His statute promised them that if they would obey God’s Word, they would be able to walk in the blessings continually. This event could symbolize the first trial that a child of God experiences in which he must put his faith in obedience to God’s Word. Their choices would make life bitter or sweet. God gave them the choice. As God’s children, the things of this world no longer have to be bitter, for in obedience to Christ Jesus, He makes everything sweet. From the first day we believed in Jesus Christ as our Saviour, there is not a situation that we face alone. If we will seek the Lord, He will give us wisdom to deal with every difficult, bitter situation so that it becomes sweet, a blessing to us and others.
Illustration – The Lord spoke to me the night of 18-29 January 2005 and said, “The bitter and the sweet are all used by God to mould and shape your life.” This word came the same day that my sister-in-law Dyan was told by her Muslim “husband” called Nabal to leave her home and was only allowed to take one of her two children with her. It was “sweet” news for us that she has decided to leave this environment for the sake of her eternal salvation, but it is “bitter” news to know that her oldest child is being left behind. However, I know that God will work in her life in the midst of this heartache to draw her to Him and to work miracles for her as she learns to trust in Him. The following night the Lord spoke to me saying, “Be patient and you will see Me working in the midst of this situation.”
5. Israel Encamps at Elim ( Exo 15:27 ) The children of Israel found twelve springs and seventy palm trees when they encamped at Elim, which means, “trees.” In the Scriptures, trees can symbolize men, and leadership among men (Jdg 9:7-15), and wells are symbolic of the anointings of the Holy Spirit (Joh 7:38, 2Pe 2:17). These twelve springs may represent the twelve apostles of the Lamb and the seventy trees the first seventy disciples upon which the early Church in Jerusalem was founded in the upper room. This symbolizes the need for the new believer to join the body of Christ in order to continue his life of being refreshed by the Holy Spirit and walking in freedom and liberty from this world. It is in the local fellowship that a believer will find times of refreshing, in the midst of worship, the teaching of God’s Word, and genuine love from the brethren.
Jdg 9:8, “The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us.”
Joh 7:38, “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.”
2Pe 2:17, “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.”
However, these twelve springs and seventy trees may better represent the times of refreshing that God provides each of His children. Along our spiritual journey, the Lord leads us in paths of rest and peace, as described in Psalms 23. These times of refreshing follow seasons of trials.
6. Israel Encamps in the Wilderness of Sin ( 1Co 16:1-24 ) In the wilderness of Sin, which means, “bush,” the children of Israel are given manna from Heaven and quail to eat. The manna symbolizes the daily word that God speaks to every one of His children as a part of His fellowship with them. God speaks to His children each day if he will just take the time to listen. The quail represent the stronger meat that God can give to those who are mature in Christ (Heb 5:12-14).
7. The Water from the Rock ( Exo 17:1-7 ) Exo 17:1-7 records the story of God providing the children of Israel water from the rock. During Israel’s encampment at Rephidim, which means “support,” Moses struck the rock and water poured forth to refresh the children of Israel. The striking of the rock represents the crucifixion of Jesus Christ, and it symbolized the fact that God used men to crucify Jesus on the Cross ( Exo 10:4). God, through man, brought about this act. God struck Jesus once for all that we might have living water. In Num 20:8 God told Moses to speak to the rock. When Moses struck the rock the second time out of anger (Num 20:11), it was a type of crucifying the Son of God a second time (Heb 6:6).
The water represents the baptism of the Holy Ghost with the evidence of speaking in tongues that is available for every believer who desires more of God’s presence in his/her life. It also represents the daily infilling of the Holy Spirit that every child of God can experience by praying in tongues and worshipping the Lord (Eph 5:18-19). God sends His children the gift of speaking in tongues to support and strengthen the believer.
1Co 10:4, “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.”
Num 20:11, “And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.”
Heb 6:6, “If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”
Now man can speak to Jesus, call upon his name, so that we may have living water (eternal life).
8. Israel’s Battle with the Amalekites ( Exo 17:8-16 ) Exo 17:8-16 records the story of Israel’s first battle, which took place at their encampment of Rephidim with the Amalekites. The Lord allowed the children of Israel to be refreshed with a continual source of fresh water from the rock that Moses struck ( Exo 17:1-7). The water of Marah was symbolic of the baptism of the Holy Spirit with the evidence of speaking in tongues. The water from the rock struck by Moses is symbolic of the continual filling of the Holy Spirit through a lifestyle of praying in the Spirit (Eph 5:18).
Eph 5:18, “And be not drunk with wine, wherein is excess; but be filled with the Spirit;”
The Amalekites could symbolize the flesh or the demonic realm that comes against the children of God on their spiritual journey. The lifting up of the rod of God in the hands of Moses could represent a believer’s declaration of the name of Jesus in taking dominion over the powers of darkness. As Moses held up the rod of God, which symbolizes the authority of the name of Jesus, the enemy was defeated. God’s children must learn to use the name of Jesus when Satan attacks the body of Christ.
9. Moses Honours Jethro ( Exo 18:1-12 ) In Exo 18:1-12 Moses encamps at Mount Sinai, while the children of Israel are still at Rephidim. While Moses was encamped at the mountain of God, he honours Jethro, his father-in-law. Jethro offers the sacrifice and they eat together. Jethro’s visit to Moses could symbolize Jesus Christ as He offers His blood at the Father’s throne. Perhaps the fact that he went ahead of the encampment symbolizes that fact that Jesus went before us to God’s throne to offer His atoning sacrifice in our behalf. There he met his father-in-law, who made a sacrifice unto God. This may symbolize God the Father receiving Jesus’ sacrifice, which was actually a sacrifice that God gave to mankind for his salvation.
10. Jethro Advises Moses ( Exo 18:13-27 ) – Exo 18:13-27 records the incident in which Jethro advises Moses on how to delegate judges to assist him in judging the matters of the people. After Moses honours Jethro, his father-in-law gives Moses wisdom regarding organizing leadership among the children of Israel so that all of them can receive wisdom and ministry. This event symbolizes High Priesthood of Jesus Christ, seen in Jethro’s comment to Moses, “You be for the people an advocate before God, and you bring the problems to God.” [131] (Exo 18:19). The ordaining by Moses of leaders over the people represents church order and service. Jesus is seated at the Father’s right hand to judge His church, while sending forth the Holy Spirit to anoint the five-fold ministry and give the gifts of the Spirit to the body of Christ (Eph 4:8-13). If a child of God will submit himself to the leadership of a local fellowship, he will be able to experience the gifts and anointings of the Holy Spirit and join in the ministry of helps.
[131] Translation by John I. Durham, Exodus, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 3, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), translation of Exodus 18:19.
11. Indoctrination ( Exo 20:1 to Exo 24:8 ) – The next phase of a believer’s life after regeneration is called indoctrination. The giving of the Law and statutes (Exo 20:1 to Exo 24:8) represents this phase in the Christian life. It is important to note that God guided them to Mount Sinai and throughout their entire forty-year wilderness journey with a cloud by day and a pillar of fire by night (Exo 13:21). This divine guidance symbolized the fact that every child of God must learn to be led by the Holy Spirit throughout his spiritual journey.
Exo 13:21, “And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:”
Scripture References – Note similar verses:
Psa 102:18, “ This shall be written for the generation to come : and the people which shall be created shall praise the LORD.”
Rom 15:4, “For whatsoever things were written aforetime were written for our learning , that we through patience and comfort of the scriptures might have hope.”
Heb 8:5, “ Who serve unto the example and shadow of heavenly things , as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.”
1Co 10:12 Wherefore let him that thinketh he standeth take heed lest he fall.
1Co 10:12
1Co 10:13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
1Co 10:13
1Co 10:13 Word Study on “taken you” The word “taken you” ( ) (G2983) means, “seized, come upon” ( BDAG), “seized” ( NIV).
1Co 10:13 Word Study on “common to man” Strong says the Greek word “common to man” ( ) (G442) means, “human.”
Comments – It is human, or normal, to feel temptations that lure us towards sin.
1Co 10:13 “but God is faithful, who will not suffer you to be tempted above that ye are able” Comments – This means that God is in control of the situation, no matter how bad it looks.
Illustration: Job 1, 2. Also, note:
2Co 10:3-5, “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;”
Heb 10:26, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,”
1Co 10:13 “but will with the temptation also make a way to escape” – Comments – This verse means that God is at work, and is always concerned about His children in every trial and temptation that we go through. This verse does not say that God will snatch us out of the situation, but He will allow us to go through it. He will show us the way out and He has given us the free will to choose His way out. How do we find the way? We first have to flee from sin:
1. Flee fornication.
1Co 6:18, “ Flee fornication . Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.”
2. Flee the pursuit of earthly riches, because it causes one to fall into temptations and a snare.
1Ti 6:9-11, “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things ; and follow after righteousness, godliness, faith, love, patience, meekness.”
3. Flee youthful lusts.
2Ti 2:22, “ Flee also youthful lusts : but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”
4. Flee idolatry.
1Co 10:14, “Wherefore, my dearly beloved, flee from idolatry .”
1Co 10:13 Comments – When God allowed Satan to tempt Job, He knew that His servant would not sin. He knew Job’s heart, and He knew Job would pass the test by holding fast his integrity (1Co 10:13). God later showed Job his way of escape, by having him pray for his brothers who were about to be afflicted by God because of their sins. Job was in the midst of affliction and knew what it was like. He had the compassion on his friends that they did not deserve, because they had mocked Job as a sinner. In this sense, Job served as a type and figure of Christ. Jesus had no sin, yet He partook of flesh and blood, and partook of our affliction so that He could be a faithful High Priest, who could understand and sympathize with our afflictions and failures (Heb 4:15).
Heb 4:15, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”
Note these words from Frances J. Roberts:
“I direct every motion of thy life, as the ocean bears a ship. Your will and intelligence may be at the helm, but divine providence and sovereignty are stronger forces. Ye can trust Me, knowing that any pressure I bring to bear upon thy life is initiated by My love, and I will not do even this except as ye are willing and desire.ye have put thy life into My keeping, and because ye are depending on Me for guidance and direction, I shall give it. Move on steadily, knowing that the waters that carry thee are the waters of My love and My kindness, and I will keep thee on the right course.” [132]
[132] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 18.
Illustration – I remember experiencing a clear illustration of 1Co 10:13 in my life in winter of 1975. I had just returned home from my first semester in college and was talked into hitchhiking with a neighborhood friend of mine. Of course, it did not take much to convince me to take such an adventure. We hitchhiked from Florida to Nashville, Tennessee in the month of December. We found ourselves at a truck stop on the highway outside of Nashville after a few days of catching rides. But this time we stood along the road for thirty hours without a ride. It was cold and we felt miserable. I finally look at my buddy and say, “Let’s steal a car and drive home.” I was desperate and was willing to try anything at this point. After several pleas with him and meeting his resistance to such a foolish idea, I gave up. But God knew that I had reached my limit. Soon, a man in a truck pulls in to the truck stop to fuel up and I see a Florida tag on his vehicle. We run up to him and convince him to let us ride in the back of his truck all of the way back to my home town, where he was heading by divine providence. We were freezing in the back of this pickup, but were thankful to be heading home. He put us off along the main highway about a mile from my house. When he put us out, we began to walk the short mile home. To our surprise, my mom was coming home from work and gave us our last ride home. What divine providence, with the help of mother’s prayers.
1Co 10:14 Wherefore, my dearly beloved, flee from idolatry.
Sanctification by the Holy Spirit In 1Co 3:1 to 1Co 14:40 Paul takes the greater part of this epistle to teach them about the process of sanctification by the Holy Spirit. However, the ways in which these issues are presented reflect the sanctification of man’s mind, body, and spirit, in that order. For example, Paul’s discussion on church divisions (1Co 3:1 to 1Co 4:21) emphasizes the sanctification of our minds so that we learn not to prefer one church member, or church leader, above another. His discussion on fornication (1Co 5:1 to 1Co 7:40) emphasizes the sanctification of our bodies, as we offer them as holy vessels to the Lord. His discussion on meats offered until idols (1Co 8:1 to 1Co 11:1) emphasizes the sanctification of our spirits as we learn to walk and conduct our lifestyles with a clean conscience, which is the voice of the spirit. Paul then turns his attention to issues regarding public worship (1Co 11:2 to 1Co 14:40). Remember in the Old Testament how the priests and Levites had to sanctify themselves before entering into the service of the Tabernacle and Temple. Therefore, Paul uses this same approach for the New Testament Church. As we allow our minds, bodies and spirits to yield to the work of sanctification by the Holy Spirit, we become vessels in which the gifts and manifestations of the Holy Spirit can operate.
Outline – Here is a proposed outline:
1. Divisions in the Church 1Co 3:1 to 1Co 4:21
2. Fornication in the Church 1Co 5:1 to 1Co 6:20
3. Idolatry and foods offered to idols 1Co 8:1 to 1Co 11:34
4. Public Worship 1Co 11:2 to 1Co 14:40
The Two Issues of Fornication and Foods Offered Unto Idols Reflect Heathen Worship Note that the two major topics that are covered in this epistle of 1 Corinthians, fornication and meat offered to idols, are two of the four issues that those the Jerusalem council decided to ask of the Gentiles. Note:
Act 15:20, “But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.”
Act 15:29, “That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.”
Act 21:25, “As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.”
In submission to the church apostles and elders a Jerusalem, Paul delivered these ordinances to the Corinthian church earlier while he lived there. In this epistle, Paul expands upon them:
1Co 11:2, “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.”
Note also that Jesus told the church in Pergamos in the book of Revelation that these were the two doctrines of Balaam.
Rev 2:14, “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication .”
Therefore, the practice of feasting in idolatry and fornication appears to have been a common practice in Asia Minor among the temple worship of the Greeks. We also see in Rom 1:18-32 how idolatry was followed by fornication as God turned mankind over to a reprobate mind. Thus, these two sins are associated with one another throughout the Scriptures. However, first Paul deals with church divisions.
Idolatry and Things Offered unto Idols: Sanctification of the Spirit to Learn how to Walk with a Pure Conscience In 1Co 8:1 to 1Co 11:1 Paul dedicates his longest discussion in this epistle to the topic of idolatry and things offered unto idols, using it as an opportunity to each on being led by the spirit by walking with a good conscience, which is voice of our spirit. The word “conscience” ( ) is used 9 times in this passage of Scripture. Paul opens ( 1Co 8:7 ; 1Co 8:10; 1Co 8:12) and closes (1Co 10:25; 1Co 10:27-29) this passage with this word. This church was living in the midst of such heathen practices, and like many of us today, they were invited to attend certain functions that involved idolatry and foods offered unto idols. This is why Paul says, “If any of them that believe not bid you to a feast, and ye be disposed to go” Thus, these believers needed some guidelines to go by when confronted with such invitations. The guiding principle that Paul teaches in this passage is for the believer to be led by his conscience so that he does not offence his brother. Therefore, Paul’s concluding statement on how to deal with this issue is, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God,” (1Co 10:31).
Outline Here is a proposed outline:
1. Eating meat offered to idols 1Co 8:1-13
2. A Positive Example: Paul’s carefulness not to offend 1Co 9:1-27
3. Negative Example: The idolatry of Israel in the wilderness 1Co 10:1-14
4. A Personal Example: The Lord’s Table vs. Pagan Worship 1Co 10:15-22
5. Conclusion 1Co 10:23 to 1Co 11:1
The Conscience, the Voice of the Human Spirit In 1Co 8:1 to 1Co 11:1 Paul deals with the issue of idolatry. Keep in mind the underlying theme of this epistle, which is practical ways in which the believer is to allow the Holy Spirit to work in and through them. Thus, Paul uses the word “conscience” nine times in this section of the epistle. This is because the voice of our human spirit is our conscience. In contrast, the voice of our mind is human reason, and the voice of our body is our physical senses that we call feelings. Thus, Paul is teaching the Corinthians to be led by the Holy Spirit on this issue by being led by their conscience.
1Co 8:7, “Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.”
1Co 8:10, “For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;”
1Co 8:12, “But when ye sin so against the brethren, and wound their weak conscience , ye sin against Christ.”
1Co 10:25, “Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:”
1Co 10:27, “If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.”
1Co 10:28, “But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:”
1Co 10:29, “ Conscience , I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience ?”
The First Council of Jerusalem In 1Co 8:1 to 1Co 11:1 Paul dedicates his longest discussion in this epistle to the topic of idolatry and things offered unto idols, which was an important part of this Greco-Roman culture with their temple worship. This type of heathen worship consisted of fornication and feasting upon foods that had been offered up to Greek and Roman idols.
However, the issue of meats and their association with heathen idols had long been a problem with the Jews. Wherever they had settled throughout the Empire, they established their own butcheries in order to provide for themselves “clean” meats. This issue of meats and idolatry was a part of the first confrontations of the early Church. In the first Church council in Jerusalem, recorded in Act 15:1-35, the leaders chose to send instructions to the Gentile churches on four topics. Act 15:20 reads, “But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.”
Much of the meats offered in the markets were the residue of what had been sacrificed to idols. If these believers ate such meats, were they partaking of such worship? Or, if they were invited into a non-believer’s home and offered meats, should they abstain, or eat it so as not to offense the host? But if they ate it, would it not offend the weaker brothers in the church who were just coming out of such an idolatrous lifestyle and could easily fall back into it under similar conditions? All of these issues needed to be addressed. Thus, it was an important topic for Paul to deal with in the church of Corinth as well as in all the churches.
This church was living in the midst of such heathen practices, and like many of us today, they were invited to attend certain functions that involved idolatry and foods offered unto idols. This is why Paul says, “If any of them that believe not bid you to a feast, and ye be disposed to go” (1Co 10:27) Thus, these believers needed some guidelines to go by when attending such invitations. The key point that Paul tries to emphasize in this passage is, “Do not offend other believers.” The key words which are often repeated are “idols” and “offence”. Paul’s concluding statement on how to deal with this issue is, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God,” (1Co 10:31).
A Warning against Carnal Security.
The backsliding of Israel:
v. 1. Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea,
v. 2. and were all baptized unto Moses in the cloud and in the sea,
v. 3. and did all eat the same spiritual meat,
v. 4. and did all drink the same spiritual drink; for they drank of the spiritual Rock that followed them; and that Rock was Christ.
v. 5. But with many of them God was not well pleased; for they were overthrown in the wilderness.
In this passage the apostle offers a few pages from the history of ancient Israel as a warning example for those that are in danger of yielding to carnal security. Out of the entire number of adult Israelites that left the land of Egypt only two, Joshua and Caleb, entered the Promised Land. Therefore the lesson should be heeded: For I do not want you to remain in ignorance, brethren, that our fathers all were under the cloud, and all passed through the sea. Paul openly speaks of “our fathers,” thus identifying the New Testament Church with the true Israel, Rom 4:1-11; Rom 11:17-18. When the children of Israel left Egypt, the land of their bondage, the Lord went before them by day in a pillar of cloud to show them the way, Exo 13:21. And the entire congregation also passed through the Red Sea as on dry ground, the Lord Himself causing the water to stand like a wall on either side, Exo 14:22. The merciful presence of God surrounded and accompanied them at every step of their journey. Note that all the Israelites, without exception, escaped from the house of bondage, that they all were included in the miraculous deliverance in the Red Sea; and yet most of them afterward perished! Paul states; furthermore, that they all received their baptism unto Moses in the cloud and in the sea. The cloud and the sea together became the elements by which the children of Israel were cleansed to the Lord, separated as the people of the covenant. Thus the cloud and the sea were types of the New Testament sacrament of Baptism; they were God’s seals and pledges of His merciful promises, just as the Sacraments are in truth today. Through the cloud and through the sea God saved His people from the tyranny of Pharaoh and led them forth to freedom. And thus God, through Baptism, delivers us from the power of Satan and transfers us into His kingdom, to be His free, blessed children forever. In saying that the children of Israel were baptized unto Moses, the apostle means that they entered into intimate relationship or fellowship with Moses, as the mediator of the divine manifestations; they took upon themselves the obligation to follow him faithfully as the leader given them by God, Exo 14:31, even as a believer baptized unto Christ makes Him the great Leader of his life, Gal 3:27.
But the recital of God’s mercies to the Israelites is by no means exhausted: And all ate the same spiritual food, and all drank the same spiritual drink. That was the way in which their life was sustained. They all ate spiritual food, food from heaven, manna given by God for this exclusive purpose, Exo 16:13 ff. Not once, but twice, they were given water to drink out of a rock, by an obvious miracle of the Lord, Exo 17:1; Num 20:2. Both food and drink, however, were not intended merely for the maintenance of the physical life, but also for the sustenance of the spiritual life. In this respect the food and drink of the Eucharist are fitting, and likewise surpassing, anti-types of the miraculous food and drink of Israel in the wilderness. Now as then it is the Word of God which gives effectiveness to the meal, but with varying success in believers and unbelievers. The miraculous water is further explained by Moses: For they were drinking, during the entire course of their wilderness journey, from the spiritual Rock accompanying them; but that Rock was Christ. While their mouths partook of the water flowing at their feet, their spirits were refreshed through faith in Christ, present with them as the Rock of their salvation. “That is, they believed in that same Christ, although He had not yet appeared in the flesh, but was to come later: and the sign of such their faith was the physical rock, from which they drank water, just as we in the physical bread and wine upon the altar eat and drink the true Christ spiritually, that is, in eating and drinking externally we exercise our faith internally. For if those had not had God’s Word and faith while they were drinking water out of the rock, it would have had no value for their souls.”
But how did the people repay the wonderful kindness of God? But not was God well pleased with the majority of them, for they were laid prostrate in the wilderness. On account of their unbelief and hard-heartedness, Heb 3:19, God’s ill-pleasure, His wrath and indignation, were provoked. He had patience, He turned to them again and again, but they would not give Him the whole-hearted obedience which He demanded, and so His punishment descended upon them. By various particular judgments, of which Paul speaks afterward, the entire older generation was destroyed, failing to reach the Promised Land, with the exception of only Joshua and Caleb. “What a spectacle for the eyes of the self-satisfied Corinthians: all these bodies, full-fed with miraculous nourishment, strewing the soil of the desert!” (Godet.)
EXPOSITION
1Co 10:1-14
Warnings against over confidence in relation to idolatry and other temptations.
1Co 10:1
Moreover; rather, for. He has just shown them, by his own example, the necessity for strenuous watchfulness and effort. In continuance of the same lesson, he teaches them historically that the possession of great privileges is no safeguard, and that the seductions, even of idolatry, must not be carelessly despised. Although the connection of the various paragraphs is not stated with logical precision, we see that they all bear on the one truth which he wants to inculcate, namely, that it is both wise and kind to limit our personal freedom out of sympathy with others. The reading “but” (, morever) is probably a correction of the true reading (, for), due to the failure to understand the whole train of thought. I would not that ye should be ignorant. This is a favourite phrase of St. Paul’s (1Co 12:1; 2Co 1:8; Rom 1:13; Rom 11:25; 1Th 4:13). The ignorance to which he refers is not ignorance of the facts, but of the meaning of the facts. All our fathers. He repeats the “all” five times, because he wishes to show that, though “all” partook of spiritual blessings, most (1Co 10:5) fell in spite of them. He says, “our fathers,” not only because he was himself a Jew, but also because the patriarchs and the Israelites were spiritually the fathers of the Christian Church. Were under the cloud. The compressed Greek phrase implies that they went under it, and remained under its shadow. The “cloud” is the “pillar of cloud” (Exo 13:21), of which David says, “He spread a cloud for a covering” (Psa 105:39). The Book of Wisdom (1Co 10:17) calls it “a cover unto them by day,” and (19:7) “a cloud shadowing the camp.” All passed through the sea (Exo 14:22).
1Co 10:2
Were all baptized. This reading, though well supported, may, perhaps, be a correction for the middle, “they baptized themselves,” i.e. accepted baptism. The passing under the cloud (Exo 14:19) and through the sea, constituting as it did their deliverance from bondage into freedom, their death to Egypt, and their birth to a new covenant, was a general type or dim shadow of Christian baptism (compare our collect, “figuring thereby thy holy baptism”). But the typology is quite incidental; it is the moral lesson which is paramount. Unto Moses; rather, into. By this “baptism” they accepted Moses as their Heaven-seat guide and teacher.
1Co 10:3
And did all eat the same spiritual meat. As the cloud and the Red Sea symbolized the waters of baptism, so the manna and the water of the rock symbolized the elements of the other Christian sacrament, the Lord’s Supper. The manna might be called “a spiritual food,” both because it was “angels’ food” (Psa 78:25; Wis. 16:20) and “bread from heaven” (Psa 78:24; Joh 6:31), and also because it was a type of “God’s good Spirit,” which he “gave to instruct them” (Neh 9:20). St. Paul only knows of two sacraments.
1Co 10:4
The same spiritual drink. The water from the smitten rock might (Exo 17:6; Num 20:11) be called a “spiritual” drink, both as being a miraculous gift (comp. Gal 4:29, where Isaac is said to be “born after the spirit”), and as being a type of that “living water” which “springs up into everlasting life” (Joh 4:14; Joh 7:37), and of the blood of Christ in the Eucharist (Joh 6:55). These “waters in the wilderness” and “rivers in the desert” were a natural symbol of the grace of God (Isa 43:23; Isa 55:1), especially as bestowed in the sacrament through material signs. They drank; literally, they were drinking, implying a continuous gift. Of that spiritual Rock that followed them; rather, literally, of a spiritual following Rock. This is explained
(1) as a mere figure of speech, in which the natural rock which Moses smote is left out of sight altogether; and
(2) as meaning that not the rock, but the water from the rock, followed after them in their wanderings (Deu 9:21). There can, however, be little or no doubt that St. Paul refers to the common Jewish Hagadah, that the actual material rock did follow the Israelites in their wanderings. The rabbis said that it was round, and rolled itself up like a swarm of bees, and that, when the tabernacle was pitched, this rock came and settled in its vestibule, and began to flow when the princes came to it and sang, “Spring up, O well; sing ye unto it” (Num 21:17). It does not, of course, follow from this allusion that St. Paul, or even the rabbis, believed their Hagadah in other than a metaphorical sense. The Jewish Hagadothlegends and illustrations and inferences of an imaginative Oriental peopleare not to be taken au pied de la lettre. St. Paul obviates the laying of any stress on the mere legend by the qualifying word, “a spiritual Rock.” And that Rock was Christ. The writings of Philo, and the Alexandrian school of thought in general, had familiarized all Jewish readers with language of this kind. They were accustomed to see types of God, or of the Word (Logos), in almost every incident of the deliverance from Egypt and the wanderings in the wilderness. Thus in Wis. 10:15 and 11:4 it is Wisdomanother form of the Logeswho leads and supports the Israelites. The frequent comparison, of God to a Rock in the Old Testament (Deu 32:1-52., passim; 1Sa 2:2; Psa 91:12, etc.) would render the symbolism more easy, especially as in Exo 17:6 we find, “Behold, I [Jehovah] will stand before thee there upon the rock in Horeb.”
1Co 10:5
With many of them; rather, with most of them. They were overthrown in the wilderness. A quotation from the LXX. of Num 14:16. All but Caleb and Joshua perished (Num 26:64, Num 26:65; comp. Jud 1:5). In Heb 3:17 the word used is “they fell.”
1Co 10:6
These things were our examples. If this rendering be adopted, perhaps “examples” is the best equivalent of the original tupoi, as in Php 3:17, “Walk so as ye have us for an example (tupelo).” It may, however, mean “types,” i.e. foreshadowing symbols, as in Rom 5:14, where Adam is the “figure” (tupos) of Christ. But, in spite of Alford’s decisive rejection of it, the rendering, “Now in these things they proved to be figures of us,” is at least equally probable. To the intent. Of course, the events had their own immediate instruction, but the example which they involved was the ulterior purpose of their being so ordained by the providence of God. As they also lusted. (For quails, Num 11:4, Num 11:33; and see Psa 95:7-11.)
1Co 10:7
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.
1Co 10:8
Commit fornication. This sin was not only an ordinary accompaniment of idolatry, but often a consecrated part of it, as in the case of the thousand hierodouloi, or female attendants, in the temple of Aphrodite on Acro-Corinthus. Three and twenty thousand. The number given in Num 25:9 is twenty-four thousand. We cannot give any account of the discrepancy, which is, however, quite unimportant.
1Co 10:9
Tempt Christ (see the note on 1Co 10:4). Christ is here identified with the angel which went before the Israelites, whom they were specially warned not “to provoke,” because “my Name is in him” (Exo 23:1-33. 20, 21). Another reading is “the Lord.” “Christ” may have come in from a marginal gloss. On the other hand, since “Christ” is the more difficult reading, it was, perhaps, the more likely to be altered by copyists. The word for “tempt” means “tempt utterly,” “tempt beyond endurance.” As some of them (Exo 17:2, Exo 17:7; Num 14:22; Num 21:5, Num 21:6). Of serpents; rather, perished by the serpents, viz. the “fiery serpents” of the wilderness (Num 21:6).
1Co 10:10
Neither murmur ye (Num 14:2, Num 14:29; Num 16:41, Num 16:49). The Corinthians were at this time murmuring against their teacher and apostle. Of the destroyer. All plagues and similar great catastrophes, as well as all individual deaths, were believed by the Jews to be the work of an angel whom they called Sammael (see Exo 12:23; 2Sa 24:16; Job 33:22; 2 Macc. 15:22). In the retribution narrated in Num 16:41, etc., fourteen thousand seven hundred perished.
1Co 10:11
For ensamples; literally, by way of figure; typically. The rabbis said, “Whatever happened to the fathers is a sign to their children.” The thought is the same as in Rom 15:4, “Whatsoever things were written aforetime were written for our learning.” The example in this instance would come home more forcibly from the sickness and mortality then prevalent among the Corinthian Christians (1Co 11:30). The ends of the world; rather, of the egos. The expression is in accordance with the view which regarded the then epoch as “the close or consummation of the ages” (Mat 13:39; 1Pe 4:7, “The end of all things is at hand;” 1Jn 2:18, “It is the last time;” Heb 9:26; Mat 13:39).
1Co 10:12
Take heed lest he fall. The Corinthians, thinking that they stood, asserting that they all had knowledge, proud of the insight which led them to declare that “an idol is nothing in the world,” were not only liable to underrate the amount of forbearance due to weaker consciences, but were also in personal danger of falling away. To them, as to the Romans, St. Paul means to say, “Be not highminded, but fear” (Rom 11:20).
1Co 10:13
But such as is common to man; rather, except such as is human; i.e. such as man can bear. The last verse was a warning; this is an encouragement. Having just heard what efforts even St. Paul had to make to run in the Christian race, and how terribly their fathers in the wilderness had failed to meet the requirements of God, they might be inclined to throw up every effort in despair. St. Paul, therefore, reminds them that these temptations were not superhuman, but were such as men had resisted, and such as they could resist. God is faithful He had called them (1Co 1:9), and since he knew “how to deliver the godly out of temptations” (2Pe 2:9), he would surely perform his side of the covenant, and, if they did their parts, would stablish and keep them from evil (2Th 3:3). Also. The mode of deliverance shall be ready simultaneously with the temptation. Away to escape; rather, the way to escape. The way to escape is different in different temptations, but for each temptation God would provide the special means of escaping it.
1Co 10:14
Wherefore. As a result of the whole reasoning, which has been meant to inspire the weak with a more liberalizing knowledge, and the strong with a more fraternal sympathy. Dearly beloved. The word “dearly” should be omitted. Flee from idolatry. The original implies that they were to turn their backs on idolatry, and so fly from it.
1Co 10:15-22
The inherent disgracefulness of any tampering with idolatry.
1Co 10:15
I speak as to wise men; judge ye what I say. An appeal to their own reason to confirm his argument, perhaps with a touch of irony in the first clause (1Co 4:10; 2Co 11:19). The word for “I say” is , I affirm.
1Co 10:16
The cup of blessing. A translation of the name cos haberachah (comp. Psa 116:13), over which a blessing was invoked by the head of the family after the Passover. The name is here transferred to the chalice in the Eucharist, over which Christ “gave thanks” (1Co 11:24; Mat 26:27). There seems to be a close connection between the idea of “blessing” and “giving thanks” (eucharistesas, Luk 22:19), and here, as always, St. Paul and St. Luke resemble each other in their expressions. The communion of; literally, a participation in. By means of the cup we realize our share in the benefits wrought by Christ’s precious blood shedding. The cup is at once a symbol and a medium. The blood of Christ; of which the wine is the sacramental symbol. By rightly drinking the wine, we spiritually partake of the blood of Christ, we become sharers in his Divine life. The bread; perhaps rather, the loaf, which was apparently passed from hand to hand, that each might break off a piece. Is it not the communion of the body of Christ? The best comment on the verse is Joh 6:41-59, in which our Lord taught that there could be no true spiritual life without the closest union with him and incorporation into his life.
1Co 10:17
We being many are one bread, and one body. It is easy to see how we are “one body,” of which Christ is the Head, and we are the members. This is the metaphor used in 1Co 12:12, 1Co 12:13 and Rom 12:5. The more difficult expression, “we are one bread,” is explained in the next clause. The meaning seems to beWe all partake of the loaf, and thereby become qualitatively, as it were, a part of it, as it of us, even as we all become members of Christ’s one body, which that loaf sacramentally represents Some commentators, disliking the harshness of the expression, render it, “Because there is one bread, we being many are one body;” or, “For there is one bread. We being many are one body.” But the language and context support the rendering of our version; and the supposed “physiology” is not so modern as to be at all surprising.
1Co 10:18
Partakers of the altar. It is better to render it “Have they not communion with the altar?” for the word is different from that in the last verse. The meaning is that, by sharing in the sacrifices, the Jews stood in direct association with the altar, the victims, and all that they symbolized (Deu 12:27). And St. Paul implied that the same thing is true of those who sympathetically partook of idol offerings.
1Co 10:19
What say I then? What is it, then, which I am maintaining ()? That the idol is anything. St. Paul repudiates an inference which he had already denied (1Co 8:4). Is anything. Has any intrinsic value, meaning, or importance. In itself, the idol offering is a mere dead, indifferent thing. Of itself, the idol is an eidolona shadowy, unreal thing, one of the elilim; but in another aspect it was “really something,” and so alone could the rabbis account for phenomena which seemed to imply the reality of infernal miracles (‘Avoda Zarah,’ fol. 54, 2; 55, 1; and see note in ‘Life of St. Paul,’ 2.74).
1Co 10:20
But. The word rejects the former hypothesis. “[No I do not admit that], but what I say is that,” etc. They sacrifice to devils, and not to God. The word “demons” should be used, not” devils” (Deu 32:17). The argument is that, though the idol is nothinga mere stock or stoneit is yet the material symbol of a demon (see Psa 96:5; Psa 106:37; Baruch 4:7). So Milton –
“And devils to adore for deities; (‘Paradise Lost,’ 1.)
St. Paul uses a word which, while it would not be needlessly offensive to Gentiles, conveyed his meaning. The Greeks themselves called their deities daimonia, and St. Paul adopts the word; but to Jewish ears it meant, not “deities” or “demigods,” but “demons.”
1Co 10:21
Ye cannot. It is a moral impossibility that you should. The Lord’s table. This is the first instance in which this expression is used, and it has originated the name. The table of devils (see Deu 32:37). In the fine legend of Persephone, she might have been altogether liberated from the nether world if she had eaten nothing since her sojourn there; but unhappily she had eaten something, though it was only the few grains of a pomegranate; and hence she must leave the upper air, and become the Queen of Hades.
1Co 10:22
Do we provoke the Lord to jealousy? (Deu 32:21,” They have moved me to jealousy by that which is not God”). The expression, “a jealous God,” is used in the second commandment with express reference to idolatry, as in Exo 34:14, Exo 34:15. Are we stronger than he? Can we, therefore, with impunity, kindle his anger against us? “He is mighty in strength: who hath hardened himself against him, and hath prospered?” (Job 9:4).
Verse 231Co 11:1.Directions about eating idol offerings, founded on these principles.
1Co 10:23
All things are lawful for me (see 1Co 6:12). The “for me” is not found in , A, B, C, D. St. Paul repeats the assertion and its limitations, because he has now proved their force. He has shown that Christian liberty must be modified by considerations of expediency and edification in accordance with the feelings of sympathy and charity.
1Co 10:24
But every man another’s wealth. The addition of the word “wealth” is very infelicitous. Rather, as in the Revised Version, but each his neighbour’s good.
1Co 10:25
Whatsoever is sold. By this practical rule of common sense he protects the weak Christian from being daily worried by over scrupulosity. If a Christian merely bought his meat in the open market, no one could suspect him of meaning thereby to connive at or show favour to idolatry. It would, therefore, be needless for him to entertain fantastic scruples about a matter purely indifferent. The fact of its forming part of an idol offering made no intrinsic difference in the food. Shambles; rather food market. Asking no question for conscience sake. Do not trouble your conscience by scruples arising from needless investigation () about the food.
1Co 10:26
For the earth is the Lord’s (Psa 24:1). Consequently, “Every creature of God is good, and nothing to be refused, if it be received with thanksgiving” (1Ti 4:4). The text formed the ordinary Jewish “grace before meat.” The fulness thereof. The plenitude of its created furnitureplants, animals, etc.
1Co 10:27
Bid you to a feast. It is assumed that the feast is to take place in a private house, not an idol temple (1Co 8:10). Ye be disposed to go; rather, ye wish to go, with an emphasis on the “wish,” which, as Grotius says, perhaps implies that the wish is not particularly commendable, although the apostle, in his large-hearted tolerance, does not actually blame it. The rabbis decided very differently. “If,” said Rabbi Ishmael, “an idolater makes a feast in honour of his son, and invites all the Jews of his town, they eat of the sacrifices of the dead, even though they eat and drink of their own” (‘Avodah Zarah,’ fol. 18, 1). There are many passages of the Talmud which raise the suspicion that the rabbis are purposely running counter to the teaching of the New Testament.
1Co 10:28
But if any man say unto you. Who is the “any man” is left undefined. Perhaps some “weak” Christian is meant, who happens to be a fellow guest. This is offered in sacrifice unto idols. The true reading is probably, hierothuton, sacred sacrifice, not eidolothuton, idol sacrifice. Perhaps there is a touch of delicate reserve in the word, implying that the remark is made at the table of heathens, who would be insulted by the word eidolothuton, sacrificed to idols. Whoever the interlocutor is supposed to beheathen host or Christian guestthe mere fact of attention being drawn to the food as forming part of a heathen sacrifice is enough to make it your duty to give no overt sanction to idolatry. In that case, therefore, you ought to refuse it. It will be seen how gross was the calumny which asserted that St. Paul taught men to be indifferent about eating things offered to idols. He only taught indifference in cases where idolatry could not be directly involved in the question. He only repudiates the idle superstition that the food became inherently tainted by such a consecration when the eater was unaware of it. In later times, when the eating of such offerings was deliberately erected into a test of apostasy, he would have used language as strong against every semblance of compliance as any which was used by St. John himself or by Justin Martyr. Difference of time and circumstances necessarily involves a difference in the mode of viewing matters which in themselves are unimportant. For the earth is the Lord’s. It is doubtful whether the repetition of this clause is genuine. It is omitted by all the best uncials.
1Co 10:29
Conscience, I say, not thine own, but of the other. You may be well aware that you intend no sanction of idolatry, but if the other supposes that you do, you wound his conscience, which you have no right to do. Your own conscience has already decided for itself. For why is my liberty judged of another man’s conscience? These words explain why he said “conscience not thine own.” The mere fact that another person thinks that we are doing wrong does not furnish the smallest proof that we are doing wrong. We stand or fall only to our own Master, and our consciences are free to form their own independent conclusion. Perhaps in this clause and the next verse we have an echo of the arguments used by the Corinthian “liberals,” who objected to sacrifice themselves to the scruples of the weak. The independence of conscience is powerfully maintained in Rom 14:2-5.
1Co 10:30
For if I. The “for” should be omitted. There is no copula in the best manuscripts. By grace. The word may also mean “with thankfulness” (comp. Rom 14:6. “He that eateth, to the Lord he eateth, for he giveth God thanks;” 1Ti 4:3, “Meats which God hath created to be received with thanksgiving;” compare our phrase,” saying grace”). Another view of these clauses interprets them to mean “You should refrain because, by net doing so, you give occasion to others to judge you”a rule which has been compared with Rom 14:16, “Let not your good be evil spoken of.” Whichever view be taken, it is clear that theoretically St. Paul sided with the views of the “strong,” but sympathetically with those of the “weak.” He pleaded for some concession to the scrupulosity of ever morbid consciences, he disapproved of a defiant, ostentatious, insulting liberalism. On the other hand, he discouraged the miserable micrology of a purblind and bigoted superstition, which exaggerated the importance of things external and indifferent. He desiderated more considerateness and self denial on the one side; and on the other, a more robust and instructed faith, he would always tolerate the scruples of the weak, but would not suffer either weakness or strength to develop itself into a vexatious tyranny.
1Co 10:31
All. There is much grandeur in the sweeping universality of the rule which implies that all life, and every act of life, may be consecrated by holy motives. To the glory of God. Not to the glorification either of your own breadth of mind or your over-scrupulosity of conscience, but “that God in all things may be glorified” (1Pe 4:11).
1Co 10:32
Give none offence. Of course St. Paul means “give no offence in unimportant, indifferent matters” (comp. Rom 14:13). “Offence” means “occasion of stumbling.” The word only occurs in Act 24:16; Php 1:16. Nor to the Gentiles; rather, nor to the Greeks.
1Co 10:33
That they may be saved. All the sympathy, tolerance, forbearance, which I try to practise has this one supreme object.
HOMILETICS
1Co 10:1-15
The ages.
“Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 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. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and. were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say.” From this passage several things may be inferred concerning the ages of human history.
I. THE MORAL RELATIONSHIP of the ages. Paul teaches here that the age of the Jew in the wilderness sustained a twofold relation to men of all future timesthe relation of a representative and of an admonisher.
1. It was a representative. Things that happened in the wilderness happened as “ensamples.”
(1) Their blessings were “ensamples.” Their “pillar” represented the Bible. Their baptism unto Moses represented the dedication of Christians to the religion of Christ. Their manna and their water from the rock represented Christthe Bread and Water of spiritual life.
(2) Their imperfections were “ensamples.” Their lusts, idolatries, frivolity, discontent, represent the sins to which men are liable through all Christian times.
(3) Their punishments were “ensamples.” Thousands died in the wilderness in consequence of their sins, and this represents the fact that sin and misery are indissolubly connected.
2. It was an admonisher.” They are written for our admonition.” The principles embodied in their history are of universal application. They are:
(1) The special care which God exercises over those who commit themselves to him.
(2) The tendency of the depraved heart to go wrong.
(3) The inviolable connection between sin and suffering.
II. THE DIVINE SUPERINTENDENCE of the ages. It is here taught that God employs one age as a minister to another. He is in all ages. He makes the events that happened to the Jews in the wilderness thousands of years ago minister to the good of men of all future times. This fact:
1. Should restrain us from hasty judgments of his providence.
2. Should impress us with the seriousness of life.
III. THE GROWING RESPONSIBILITY of the ages. “Upon whom the ends of the world are come.” The patriarchal was succeeded by the Mosaic, the Mosaic by the Christian. The Christian is the last. All the past has come down to us:
1. Through literature. Books bring down to us the poets, the sages, the orators, the preachers of past ages, etc.
2. Through tradition. Were there no books, one generation would impart its thoughts, spirit, art, institutions, to another.
IV. THE COMMON TEMPTATION of the ages. “There hath no temptation taken you but such as is common to man,” etc. Men through all times have been subject to similar temptations.
(1) All men are temptable.
(a) Men are constitutionally temptable. All moral creatures in the universe are temptable, even the highest angel. There is no virtue where there is no temptability.
(b) All men as fallen creatures are specially temptable. Having yielded to temptation by the law of habit, they have gained a tendency to do this, and this tendency is ever on the increase.
(2) All men are in tempting circumstances. In heaven there may be no incentives to wrong, no seductive influences. Earth is full of the tempting. The passage here teaches us two things.
1. That our temptations require great caution. “Wherefore let him that thinketh he standeth take heed lest he fall.” The Jews in the wilderness had great privileges. Inspired men were with them. Supernatural manifestations surrounded them; God himself was specially with them. Yet they yielded to their temptations, and they fell. Wherefore let all “take heed.” Privileges are no security.
2. That our temptations must be resisted. They are resistible:
(1) Because God does not allow any temptation to happen to us that outmeasures our power of resistance. “He will not suffer you to be tempted above that ye are able.” He is in all the events of life. He proportions the burden to the back. If temptations came outstripping our capabilities of resistance, our yielding to them might be a calamity, but would not be a crime. Such a case, I presume, never happens in the history of man. The righteous God would not allow it to transpire.
(2) Because if we are in earnest in our resistance, he will enable us to escape. He “will with the temptation also make a way to escape, that ye may be able to bear it.” “There is no valley so dark,” says an old expositor, “but he can find a way through it, no affliction so grievous but he can prevent or remove or enable us to support it, and, in the end, overrule it to our advantage.”
CONCLUSION. 2. Do not suppose that the type of excellence reached by our ancestors is high enough for us. We ought to be more noble than the old patriarchs, more enlightened and Christ like than the best Christians of apostolic times.
On us, great God, on us are come 1Co 10:16-22
The Christian feast.
“The cup of blessing which we bless, is it not the communion of the blood of Christ?” etc. The text undoubtedly refers to the feast which Christ instituted the night on which he was betrayed, and the words lead us to look at that feast in two aspects.
I. AS A MEDIUM FOR SPIRITUAL COMMUNION. “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?” The shed blood and broken body of Christ are here regarded, and must ever be regarded, as the effects and expressions of his self sacrificing love. His “flesh” and “blood” mean his spiritual life. What was that spirit life that animated and controlled him? Self sacrificing love. This made him Christ, marked him off from all other men that ever lived; it was the very “body” and “blood” of his soul. When we are commanded, therefore, to eat his flesh and drink his blood, it means that we are to take his spirit into us, his spirit of self sacrificing philanthropy. This spirit is, indeed, the only true food for souls. It alone answers the two great purposes of foodit gives strength and satisfaction. No man can become morally strong, or morally satisfied, without appropriating the self sacrificing love of Christ. Now, in the true spiritual celebration of this feast, there is a twofold “communion.”
1. A “communion” of the disciples with Christ. They drink in his spirit, and by a living sympathy are brought into a close and. tender fellowship with him. Christ comes in to them and sups with them, and they with him. We are always bringing those with whom we have the strongest sympathy into our inmost being.
2. A “communion” of the disciples with one another. “For we being many are one bread, and one body: for we are all partakers of that one bread.” “This verse explains how the breaking of the bread was the significant act, which expressed, sacramentally, the communion of the body of Christ. There is one bread, it is broken in many pieces, and as we all (though each receives only a fragment) partake of the one bread, which, unbroken, consisted of these pieces, we, though many individuals, are one body, even the body of Christ, with whom, as well as with each other, we have communion in that act.” All who have a supreme sympathy for one common object will, by a law of their nature, be brought into communion one with another. All hearts will throb with one great feeling, all thoughts will flow into one common channel. Thus all true Christians are united one with another, as all the planets are united by circling round one centre, and deriving therefrom a common impulse, a common life, and a common order.
II. AS THE EXCLUSIVE PRIVILEGE OF CHRISTIANS. Paul speaks in these verses of two other feasts.
1. The feast of the Jewish priesthood. “Behold Israel after the flesh.” The Jewish sacrifice was divided, a portion offered on the altar, and a portion taken and eaten.
2. The feast of the idolatrous heathen. “What say I then that the idol is anything, or that which is offered in sacrifice to idols is anything?” etc. The heathen had their feasts; they partook of that which they offered to their gods. But the spirit manifested in the partakers of both of these feastsJewish or heathenwould exclude from the feast which Christ ordained. In the one there was only a formal respect for Jehovah, and in the other, for demons and evil spirits. “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.” None are to be admitted to Christ’s feasts who are not in vital sympathy with him. “Ye cannot drink the cup of the Lord, and the cup of devils.”
1Co 10:23-33
Gospel casuistry.
“All things are lawful for me, but all things are not expedient,” etc. These verses teach us the following lessons:
I. A GOOD MAN MAY HAVE A RIGHT TO DO THAT WHICH MAY NOT ALWAYS BE EXPEDIENT FOR THE SAKE OF OTHERS. “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.” What has not a good man a right to? He has a right to go wherever he pleases, to eat whatever he pleases, to dress as he pleases, for a good man will be actuated evermore from a good motive. But for him to use his full right would manifestly be often inexpedient and even pernicious to others. “Things lawful” for him would not always be things that would “edify,” build up, souls in reverent faith and true worship. Therefore, it is not always right to stand upon our rights, it is right to conciliate and yield for the sake of others.
II. SMALL SCRUPLES ON MINOR MATTERS SHOULD NOT BE ENCOURAGED.
1. If you are over scrupulous about what you eat, it will interfere with your participation in the provisions which nature has made for you. “Whatsoever is sold in the shambles, that eat, asking no question for conscience sake.” Some of the meat which had been used for sacrificial purposes in heathen temples was afterwards exposed in the markets for sale. If it is good meat, it is not the worse for human food because used in sacrifice. Your nature is exhausted, it requires replenishment; you are hungry, there is the food hung up for sale; buy it, do not let superstitious feelings interfere with the claims of nature. How wretched and wan some of our co-religionists look, because their scruples keep them from food!
2. If you are over scrupulous about the beliefs of men, you will be deprived of social enjoyments. “If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, cat, asking no question for conscience sake.” Free, genial, hearty social intercourse is one of the greatest blessings of this life. Our Saviour came “eating and drinking,” but if you are over scrupulous about the credenda of your host and his provisions, you sacrifice all this and injure your nature. Remember always that the world was given for your enjoyment. “The earth hath he given to the children of men.” “All things are yours.”
III. A DEFERENCE TO THE CONSCIENCES OF OTHERS SHOULD ALWAYS BE RENDERED. “If any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake,” etc. When at the table with meats spread before you which have been sacrificed to idols, and a fellow guest conscientiously abstains from touching them, and he reminds you of the fact, then, out of deference to his weak conscience, do not you touch them. However delicious they may appear, however fragrant in aroma, however hungry you may be, out of regard to that weak brother’s conscience deny yourself. The most sacred thing under these heavens is the conscience. The weakest conscience should be respected; to wound the conscience is to wound the man. What are meats and drinks in comparison with a human conscience?
IV. SUPREME REGARD FOR THE GLORY OF GOD SHOULD RULE US IN ALL. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” “These words embrace all life. The definite acts of eating and drinking are mentioned expressly, as they are the subject immediately under consideration. They are, however, to be regulated by the same principle which guides all true life. The modern idea of some acts being religious and some secular is neither here nor elsewhere recognized by St. Paul. No act of life is in itself either religious or secular. The quality of each act depends on the spirit which guides it and the motives from which it springs. The commonest thing may be done in a highly Christian spirit; the greatest deed may spring from a low and selfish motive. A religious act done in a secular spirit is secular; a secular thing done in a religious spirit is religious. This is the first great principle of Christian life.”
V. THE GOOD OF OTHERS, AND NOT THE GRATIFICATION OF SELF, SHOULD BE OUR CONSTANT AIM. “Let no man seek his own, but every man another’s wealth.” “Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.”
HOMILIES BY C. LIMPSCOMB
1Co 10:1-13
Subject continued; arguments from the Old Testament; warning against false security.
Reference had been made in the preceding chapter to the law of Moses respecting oxen, and to the priests of the temple, for whose support there was a special provision. But St. Paul had introduced a striking illustration from Grecian life to show the importance of earnest and exact discipline in matters pertaining to the soul’s salvation. The body, with its infirmities and sins, was a very serious danger, and, unless kept under by the power of grace, would acquire mastery over the spirit. Even he, though an apostle, might become “a castaway.” The terrible liability was before him as a personal thing, the idea lingered and demanded a fuller emphasis, and how could he contemplate himself without considering the hazardous exposure of his brethren? Every fibre of his private heart was a public tie that bound him to others, and hence he could not see his own peril and be blind to the peril of the Church. Under the pressure of this anxiety, his mind reverts to the history of the Jewish Church. Historical examples are very powerful, and where could he find them except in the Old Testament? Grecian games pass out of view, and the stately procession of wonders, beginning in the deliverance of the elect race from Egyptian bondage ‘rod progressing through the events of the desert, moves before his eye. “Our fathers” indicates how true he was to ancestral blood, and this warmhearted sense of country, in which patriotism and piety interblended, exemplifies the origin and tenacity of the feeling that prompted him in the previous chapter to put in the foreground this fact, “Unto the Jews I became as a Jew.” Let us remember that his peculiar state of mind at the moment took its colouring from one single thing, viz. the hazards of moral probation because of the body. How predominant this idea was appears in the instances enumerated to show the unfaithfulness of God’s people to their covenanted engagements. Such words as “lust,” “lusted,” “eat and drink,” “rose up to play,” “commit fornication,” are significant of his intense feeling, and they are as reverberations from what was to him an awful term “castaway,” “rejected,” “fail shamefully of the prize.” According to his conception, brain and nerves, all the facts of the physical organism, had to be taken into account in looking at the practical side of Christianity. And it was a practical question, because it rested on a broad generalization of man’s place, order, and destiny in the universe. No empiric was he, but a thinker of most penetrating insight, far in advance of his times, in advance too of our century; and while he was not a psychologist nor a physiologist in our sense of the terms, yet no man has ever seen so clearly, so deeply, into the principles underlying psychology and physiology in their relations to spiritual life. His own personal experience turned his thoughts to this study. Providence made him this sort of a student, and the Holy Ghost enlarged and sanctified his investigations. Such thinkers generally come as precursors to scientists and philosophers; but St. Paul was much more than a precursor, for we find in him, not merely a knowledge of facts, but of truths, and a facility in applying them altogether remarkable. What a volume on this subject lay open in his own consciousness! A temperament of singular impressionableness; a natural activity that sprang quite as much from the interaction of his mental faculties and their quick sympathy with one another as from the accesses of the outer world; feeble health, and yet that kind of weakness in certain functions which is sometimes connected with other organs of great strength, and is consistent with astonishing power of endurance; the “thorn in the flesh, the messenger of Satan to buffet” him; add to all this the manner of life he led, and the physical sufferings that enemies inflicted on him;and how could he help being reminded what a factor the body was in his manhood and apostleship? Think of the effect on the associating and suggestive faculty, on the imagination, on his use of language both for thought and expression, that this mass of disturbed sensibility must have produced, and for which there was no earthly anodyne. Observe, moreover, how the wisdom of God manifests itself in the temperament of this man and its specific discipline. Probably temperament is the secret of individuality, but whether so or not, it must be reckoned as of no little significance as to the influence of the books we read, the teachers that instruct, and the other countless agencies which make up the total of educative forces. Now, in this particular, mark the contrast between St. Peter and St. Paul. The fisherman of Galilee, healthy, robust, abounding in the instinctive joyousness of natural sensations, trustful to an extreme of his emotions, pliant towards himself, singularly impulsive; what a problem was in that temperament and its physiological laws, when the Lord Jesus began to educate his nerves, arteries, brains, for discipleship, and through the disciple to develop the apostle of the “Rock” and the “Keys“! Yet it was done, and done thoroughly, so that the changed body of St. Peter is quite as noteworthy as the changed mind, the same body but functionally subdued to a well-governed organism. During the forty days between the Lord’s resurrection and ascension, the man and the apostle emerged from the chrysalis. At Pentecost, what a commanding figure he presents! No haste, no spasmodic action, now, but equipoise and cool wisdom and the courage of repose. In temperament, no less than in official position, St. Peter is the antecedent of St. Paul. And their difference herein, according to providential ordination, was carried out in their training and culture, so that diversity, jealous of its rights in all things, is only self insistent for the sake of prospective unity. Now, St. Paul wishes to put this subject of danger on the bodily side of human life in the strongest possible light for his own benefit and that of the Corinthians. What then? A nation rises before him. By the arm of Jehovah, Egypt has been smitten, the Red Sea has opened a pathway to their triumphant march, and waves and winds have chanted the anthem of a victory in which they had no share. And this nation “passed through the sea,” and “were all baptized ante Moses,” as their mediatorial leader, “in the cloud and in the sea.” Nay, more; the typical idea is still further wrought out, and baptism and the Lord’s Supper are conjoined. “All did eat the same spiritual meat; all did drink the same spiritual drink;” the meat and drink were from above; the Holy Ghost was present as the source of the miracles and the Divine Agent of blessing; the “spiritual” is insisted on, for “that Rock was Christ.” There was a revelation to the senses and there was a revelation to the spirit. To deny the supersensuous element is to destroy the force of the analogy, since it is not a resemblance to the imagination alone, but a real likeness to the reason, Christianity and its sacraments being prominent in St. Paul’s view. It was not, then, a mere miracle to the body and for the body. It was likewise a supernatural demonstration, a gracious influence from the Holy Ghost, a prelusive blessedness brought within reach of experience in that dispensation of types and shadows. It was not our spirituality; nevertheless, it was spiritual, since “that Rock was Christ.” Our Lord said in his Capernaum discourse, just after his great miracle that fed thousands, “Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die.” Did not the miracle, wrought so lavishly for the public, wrought without solicitation, seem to the excited multitude a sign that Christ was the national Messiah their hearts craved to have? Next day, he disenchanted them by sweeping away the secular illusion and telling them plainly, “I am that Bread of life.” The contrast between the manna of the wilderness and the bread of life was stated and enforced at a time, in a way, under circumstances, calculated to secure its object. It did not effect its purpose. “From that time many of his disciples went back, and walked no more with him;” and henceforth the popular expectation of a worldly Messiah was a waning moon in a darkening night. And this contrast was recognized by St. Paul even while adhering most closely to the parallelism. On the ground of the parallelism, he argues the eminent privileges of the Jews, the opportunities enjoyed, the Divine manifestation, the spiritual influence secured to the nation in the desert. They failed to understand and appreciate their position. Appetite, lust, idolatry, overcame them; “they were overthrown in the wilderness,” and so swift was God’s wrath and so overwhelming, that there “fell in one day three and twenty thousand.” Here was a supernatural economy; here was a religion that provided for bodily necessities, and even gave “angels’ food;” here, at the same time that the claims of a true and proper sensuousness were divinely met, a “spiritual” agency was established and administeredhere, in the solitudes of sand and rock, where the chosen people were alone with God, and where neither day nor night was allowed to wear its accustomed face because of the presence of the pillar cloud of glory; and yet amid such displays of the providence and Spirit of God, men fell into idolatry, murmured against God, tempted him, and perished under miraculous judgments. It is not simply a lesson from individuals to individuals. It is a warning from a community to a community. Vice as personal, vice as social, vice as an epidemic in the air,this is the vice of bodily degradation as it exhibits its raging enormity in lust, fornication, and idol worship. “These things were our examples,” “for ensamples,” “written for our admonition, upon whom the ends of the world are come,” the coalescence of the ages in the grand demonstration of Christianity as the completed revelation to mankind of God in Christ. “Wherefore… take heed.” We have more light; larger privileges, nobler opportunities, but there is no mechanical security in these things. The crisis age has come, the crisis trial has come with it. “Wherefore let him that thinketh he standeth take heed lest he fall.” To encourage their holy endeavours, he assures them that there is no fatality in temptation. Oftentimes it happens that men are morally disabled before the struggle, before an incitement to do evil has fairly set in. By this proneness to believe in fate, they surrender in advance. Remote causes are frequently more potent than proximate causes, and many a man has been the victim of a false philosophy of morals long before he has fallen as an actual prey to Satan. Bodily sins have something in them which renders their subjects uncommonly liable to this destructive belief, and “I could not help it; I cannot help it,” are words that easily rise to their lips. But the doctrine of St. Paul is a protest against such a demoralizing idea. “No trial has come upon you beyond man’s power to bear” (Conybeare and Howson). “God is faithful.” The laws of the universe and their administration, the presence of the Spirit as the universal Helper, and the glory of Christianity as the consummation of the ages, are so many Divine assurances that no man is doomed beforehand to fall into the snare of the devil. Satan himself is only Satan, man’s adversary, within certain limits. God holds him in check. At first, the influence of evil takes effect on the involuntary nature, sensations are awakened, passions excited, but it becomes a temptation when these lower instruments are brought to bear on the consent of the will. “God is faithful” to the human will. There is nothing in man which is so constantly quickened and energized as a defensive force. And, furthermore, as a positive and aggressive force, what resources are at its command! If temptation is subtle and insinuating, who knows the number and Variety of the Spirit’s secret avenues to the will? There is always “a way to escape,” and this way is provided by our heavenly Father, who is evermore answering the prayer, “Lead us not into temptation, but deliver us from evil.”L.
1Co 10:14-33
Argument further enforced; fellowship with Christ by means of the communion; idolatrous feasts a communion with demons; law, expediency, conscience.
“Wherefore,” says St. Paul, as a deduction from the foregoing argument, “my dearly beloved,” his heart kindled anew towards his brethren, “flee from idolatry.” This dread of idolatry is the key to what follows. Idolatry, in those days, was a sin that included all sins, and Corinth was behind no city in the charm and splendour it threw around this iniquity. Bodily indulgences of the worst sort were notorious. Throughout Greece, Corinth was the common synonym of the most shameful vices, and that too, not in despite of idolatry, but as a constituent of religious worship, especially of Venus. Art among the Greeks had done its utmost to destroy the uglier features of the old heathenism, had called beauty and culture into the service of the priests and the ceremonial of the temples, and had succeeded in making the aesthetic a reproach to pure taste and a mocking insult to every moral virtue. Corinth was a leading centre of all the corrupting and lascivious influence of idolatry, and hence St. Paul’s tender and fervent entreaty, “My dearly beloved, flee from idolatry.” The connection with his foregoing argument is clear. If the athlete must subject himself to a severe and protracted discipline; if God’s elect race so largely perished in the wilderness by reason of transgression; if any and every temptation may be successfully resisted, so that neither the throng of evil doers nor the show and fascination of a pompons idol worship can be an excuse for sin;with what force could he urge, “Flee from idolatry”! St. Paul knew the strength of his appeal. And he credited these Corinthians with insight sufficient to see this strength, for he bade them hear him “as wise men,” and “judge” what he said. Is he satisfied to leave the argument at this stage? Observation of current facts, historical examples preserved from oblivion for their warning, God’s faithfulness, have been brought to bear on the question; and yet, so far from being content to dismiss the subject, he resumes it with new vigour of thought and a deepened intensity of emotion. The language changes. Few or no metaphoric words occur. Throughout the paragraph, it is the vocabulary of pure feeling and impassioned earnestness that he employs, for the imagination has retired from its task and left the heart to consummate the work. he begins with the sacrament of the Lord’s Supper, binding the argument to the point whence he had digressed at the opening of the ninth chapter. “This liberty of yours,” he had said, “might prove ruinous to weak brethren ‘for whom Christ died,'” and therefore such an abuse of freedom was a sin “against the brethren” and a “sin against Christ.” What is the special connection of the Lord’s Supper with the completion of the argument? Obviously the position it occupies in the logic of the case is one of eminence, St. Paul having reserved it for his conclusion. It would seem that he had before his mind one particular and engrossing idea in relation to the Supper, which, although perfectly consistent with other ideas of the sacrament, and, indeed, essential to their import, was detached at the moment and set forth with very distinct and commanding prominence. It is the idea of the communion. “Cup of blessing,” “bread which we break,” the thanksgiving, the faith and love exercised, the recollected obligations, the spiritual conception of “the blood” and “the body of Christ” as means of an inward holiness; are not these a communication, a participation, an entering into Christ’s death, a true and real fellowship with him as “the Lamb of God that taketh away the sin of the world”? If so, it means separation from all evil compliances and from all dangerous associations. “Separate from sinners” was a distinguishing fact in Christ’s life;” not only “holy, harmless, undefiled,” but, by his separation from men, exhibiting in the fullest and most effective way the three characteristics mentioned. Near, very near, to all about him, and yet the nearer he was the further removed he stood in the dignity of his person and the exclusiveness of his office, so that the mysterious awe which invested him was profoundly felt by his friends even while ignorant of his nature and mediatorship as Son of God and Son of man, and on various occasions acknowledged by his enemies. And this separateness appeared even more conspicuously in his vicarious and propitiatory death. His life was a new revelation of life; his death was a new revelation of death. “Separate” was that death from all deaths actual and possible. He spoke of it as he never spake of aught else involving himself. He had feelings concerning it that he never indicated as touching other personal interests. For its loneliness and secret agony, for its public dishonour and humiliation, for its apparent triumph of his foes and its seeming discomfiture of himself, for its Jewish and Roman and world wide aspects, for its self sacrifice, for it as the divinely ordained means to reconcile God to man and man to God, he prepared himself as one who realized the infiniteness of the act. Previously to the great passion hour, nature had given him, of her own accord, no recognition of his Divine majesty. It was his act, not hers, when miracles transpired. But, at his death, she put forth the power of her attestation to the fact that he was “separate from sinners,” and by the darkness, and the earthquake, and the opened graves, and the rent veil, signified that, “Truly this man was the Son of God.” Now, in St. Paul’s view, partaking of the Lord’s Supper is partaking spiritually of the blood and body of Christ, and if so, it is communion with him, the communiona special form of confessing him, a particular and most solemn act of acknowledging him as our Redeemer and Lord, in a word, a sacrament. Wine and bread are symbols; but the sacrament must not be limited to ordinary symbolism. It is a fact, a vital and absolute fact, a Divine reality, to the believer’s soul, a spiritual realization of Christ. Nothing magical and superstitious, nothing mechanical, nothing that derives virtue from priest and ceremonials in the form of sacerdotal consecration, belongs to its nature, use, and end. It is simple, it is personal to the faith and love of the humble disciples of the cross, it is sublime because so perfectly spiritual in the union and fellowship with Christ which it is intended to secure. But is this all? By no means; it is communion and fellowship among believers. “We are all partakers of that one bread.” Now, there are common ties among Christians that grow out of their relation to one another in Christ considered as Son of man. If he was Philanthropist, Benefactor, Friend, Healer, Teacher, Inspirer, he has left us an example that we should follow in his steps, and this example is beautifully potent when we cooperate in these beneficent duties. Yet there is a higher expression of our union when we partake of the Lord’s Supper, since this recognizes his atoning death as the bond that makes us one. And as Christ’s works of power and mercy throughout Galilee and Judaea went forward and attained their fullest manifestation in the atonement of Calvary, so our sympathies with one another and harmonious activity in daily acts of kindness must be ratified and scaled by being “partakers of that one bread.” Jesus said, “And I, if I be lifted up from the earth, will draw all men unto me.” No such drawing power did he claim for his miracles, nor for other marvellous forces that radiated in every direction from him as the great Centre of blessing in his day to the poor, the diseased, the demoniac. Where he is mightiest we are most mighty; for it pleased him, in varying the manifestations of his omnipotence and adapting them to the different instincts of man as he dealt one by one with these primal qualities, it pleased him, we say, to leave similar channels of activity for us to occupy. Therefore it is that the cross lifts us up into a higher companionship with one another. Even in common life, there is no such reconciler as death. A corpse in a divided household is a peace maker. We are all brothers at a funeral. The presence of death lingers not in the senses, nor pauses in the imagination, nor rests in the understanding, but goes down into the great original instincts, where the sense of humanity lies embedded under the shadow of the infinite. Of what immeasurable value, then, is the death of Christ as a uniting influence in behalf of brotherhood! And what an appeal the communion makes to that social sentiment which is so precious to Christianity! And who can go in a devout frame of mind to the table of the Lord without feeling that “life’s poor distinctions vanish here,” without a larger consciousness of the Divine loveliness of forbearance, and of patience with others, and of forgiveness of enemies, and of the blessedness unspeakable and full of glory in charity when charity as “the greatest” possesses intellect, heart, and life? God be praised for such hours! Finer spheres than sun and planets measure their coming, their stay, and. their going. Nor does the argument rest at this point. “To partake of a Jewish sacrifice as a sacrifice, and in a holy place, was an act of Jewish worship” (Hodge). Here are “our fathers,” “Israel after the flesh,” and they were “partakers of the altar;” and here are we, to whom “the ages” have brought their light and privileges and been perfected in the epoch of Christianity, and who “are all partakers of that one bread.” Shall we be found feasting in idol temples? This is heathenish idolatry, this is communion with devils, this is fatal to brotherhood, this is treachery to the Lord Jesus Christ. What do I say? Do I declare that the idol is anything or the sacrifice anything? I, Paul, say to you, that ye cannot “drink the cup” consecrated to the Lord and “drink the cup” consecrated by the heathen to their demons deities to the Gentiles, evil spirits to Jews and Christians. For this use of the cup is an acknowledgment of fellowship with these “evil spirits,” and a fraternization with their worshippers. Such conduct is utterly unjustifiable; it will “provoke the Lord to jealousy,” and to a jealousy like that when wedded love has proved faithless to its holy vow. And can ye Corinthians withstand such a devouring flame of anger? Then he recurs to the statement made in 1Co 6:12, “All things are lawful,” etc., and reaffirms the ethical principle of restraint on personal liberty. And with the mightier impulse which has just accented its deep tones of warning, the thought of expediency widens its application. What is the great tap root of all our evils? Selfishness. And this selfishness assumes manifold forms, intellectual and social, physical and commercial. Subtle one moment and palpable the next; disguised and then open; endless in shifts and turns; inexhaustible in resources; skilled in every variety of means; sharp, vigilant, unwearied; its five senses multiplied in its unnumbered agents;what save Christianity, would entertain such a hope of the human race as to warrant the strong utterance, “Let no man seek his own, but every man another’s wealth”? This is laying the axe to the root of the gigantic tree with its trunk and branches. Anything less than unselfish love will not satisfy the argument at this stage. Whither has the fiery logician been? Where has he arrested his course and paused to meditate and analyze? The death of Christ and the memorials of that death, fellowship with his sufferings, communion with the “great High Priest that is passed into the heavens;” and, along with this theme, the communion with brethren and the burdening sense of that unity of believers which all great souls aspire to, but have to mourn over as a postponed reality;such were the truths that had engaged the strength of his intellect and the ardour of his feelings. Could he tolerate the idea of one making himself the supreme object of consideration? Could he think of a man in Christ shutting himself out of the very heart of Christ? Only in such words as these can he appease the yearnings of his nature: “Let no man seek his own, but every man another’s wealth.” Suppose, then, that these Corinthian Christians were at a private feast, enjoying the hospitality of a friend; would it be proper for the man of scruples to inquire into the meats? Nay, this is not a “communion,” though a social union, and hence you are at liberty to eat; “asking no question for conscience sake.” Sentiment has its obligations no less than conscience, and, in fact, conscience is honoured when you remember that “the earth is the Lord’s, and the fulness thereof.” If, however, some one says to you, “This is offered in sacrifice unto idols,” the matter takes another aspect. For the sake of a brother guest whose scruples are wide awake, do not eat. It is his conscience that your conscience is to respect, and therefore abstain. If a weak brother were to ask you to do something or avoid something for the sake of his conscience that your own conscience would not suffer you to do or to forbear, resist him and by no means comply. Weakness may be yielded to simply as the infirmity of another, but if it become dogmatic and aggressive, seeking to impose its restraints on our convictions, Christianity never requires of us to submit to such meddling dictation. Condescension to an infirm mind is very proper and commendable, provided it do not make us infirm. Easy compliances of this lax sort are dangerous snares. In the one case, the compliance is on principle; in the other, the non compliance is on principle; and, in each instance, conscience is upheld. Then the apostle rises again to a broad, general truth, “Do all to the glory of God.” For this statement, that extends the sentiment of a spiritual mind over all duties, he had already prepared the way. Twice had he said, “The earth is the Lord’s, and the fulness thereof,” and, in the third chapter of the Epistle, he had declared, “All is yours.” We are not like trees that can only grow in certain soils and climates. We are not like animals that are found exclusively on this or that continent. We are not creatures limited to their immediate surroundings. To form a human soul, a world and a universe of worlds are needed. Influences acting on us are not counted and tabulated by the intellect of the senses. These senses shut us up in the body. They are for today and for appropriating what is at hand. Intellect is under stern limitations. Yet the sphere of the inner life is for ever widening beyond the sphere of sensuous existence, and on the eves of “three score and ten” the stars shine with a home light unknown to young manhood, Growth is within, but there is no self nutrition. All the materials that nourish and build up the man come from without, and, hence, it is not by looking merely at ourselves and our capacities, but by regarding the world and the universe as furnishing the occasions and supplying the means of development, that we learn to measure our ability by the grace of God stored up in all things for our enrichment. Where we are interprets what we are. Now, in view of this, St. Paul lays down the principle, “Whether… ye eat, or drink, or whatsoever ye do, do all to the glory of God.” The range is immense; the world is not to be cut up into fragments, and the “glory of God” identified solely with them; but, as the primary condition of glorifying him, we are to believe that his Divine presence is in whatever he has created. There is nothing speculative and remote in this doctrine. How are we to glorify God? By being most truly human; by realizing that others are a part of ourselves and we a part of them; by acting on the truth that individuality attains its perfection in brotherhood; and therefore we should “please all men in all things.” Nothing selfish must appear in it; “not seeking mine own profit.” Nothing of effeminacy, nothing of calculating acquiescence, must taint its purity, and we must please others for their profit, that they may be saved.L.
HOMILIES BY J.R. THOMSON
1Co 10:4
“That spiritual Rock.”
There is no need, in explaining this passage, to suppose a reference on the part of the writer to the Jewish fable that the rock in question was rolled along with the advancing camp of Israel through the wilderness of wandering, and that upon the chant of the chiefs,” Spring up, O well!” the water gushed forth for the supply of the thirsting tribes. There seems to be no need. even to adopt the common supposition that water sprang miraculously from rocks at every station of the wonderful journey. It is enough to accept the plain record that the miraculous event did happen, once at the commencement and once towards the close of the pilgrimage of the chosen people. The apostle’s mind was filled with memories of the consecrated nation, and so clear before that mind was the unity of the two dispensations, that it seemed most natural to him, in drawing a parallel between the Israelites and the Corinthian Christians, to assert that the spiritual Rock was Christthe Source and Author of all blessings in every period of history and in all circumstances of humanity. The assertion may be regarded
I. HISTORICALLY. As a matter of fact, the Word, the Wisdom of God, was the Angel of the Church in the wilderness. It is the privilege of the Christian to trace his Saviour’s presence throughout the whole of human history. He who was the Rock of salvation to the tribes ready to die from thirst, is the same to all mankind in every age. His presence never removes and. his grace never fails. He is Jehovah, the Rock of eternal ages.
II. SPIRITUALLY. Evidently the apostle draws his readers’ attention to the supply of ether than physical necessities. To Israel and to the Church of this dispensation of grace the Lord Christ is the all sufficient channel of Divine mercy and blessing.
1. Generally speaking, there is an obvious aptness in the similitude.
(1) As a Rock, Christ is distinguished by stability, and is not to be shaken or removed.
(2) He has heights for refuge into which his people can flee, a stronghold and security to all who put their trust in him.
(3) As the rock has cliffs and clefts for shadow and for shelter from the great heat in a dry and thirsty land where no water is, so Christ screens the soul from fiery temptations and distresses.
2. Specially, and upon the suggestion of the incident referred to, it must be remarked that Christ is the Rock because he is the Source of living waters. This is no doubt the central thought of the passage, and the resemblance is very striking and very full and rich. Thus it is apparent:
(1) That Christ supplies an urgent need. It was in the sorest extremity of the nation that the rock was smitten and yielded the streams which the dry desert knew not; and, in like manner, the need of humanity was distressing and urgent when the Divine Rock gave forth the springs of life eternal.
(2) The supply came from an unexpected source. What so unlikely as the hard rock of the desert to yield rivulets of limpid water? And who that saw Christ in his humiliation, who grew up “as a root out of a dry ground,” could imagine what stores of blessing were in his sacred being?
(3) From Christ proceeds satisfaction for all spiritual wants. These are the thirst of the soul, which desires knowledge, favour, peace, refreshment, and joy,all which is included in the phrase “eternal life.” “If any man thirst,” says Jesus, “let him come unto me, and drink? He has promised “living water, of which whoso drinks shall not thirst again.” The dying revive, the thirsting are satisfied, the weary are refreshed, the labourers are cheered, as they together draw near to the spiritual fountains which flow from Christ.
(4) The blessings which proceed from Jesus proceed in an enduring and unfailing stream of supply. Generations drink at the same/spring, and quench their thirst, only to commend the living fountain to all succeeding ages.
III. SACRAMENTALLY. The allusion is unmistakable to the communion of the Lord’s Supper. Both the streams in the wilderness and the cup of the Eucharist symbolize the spiritual participation, which is the privilege of those to whom the Word of the Lord. is addressed, in the supply afforded by the Divine and living Rock. The voice of heaven reaches our grateful ear: “Eat, O friends; drink, O beloved!” The superiority of the new covenant is manifest: the Israelites drank of water; Christ is not only the Stream of water in the desert, he is the Cup of wine at the banqueting table. “The cup of blessing which we bless, is it not the communion of the blood of Christ?”T.
1Co 10:6
“Our examples.”
The force of example, both to encourage and to deter, is familiar and admitted. The principle is used. in education, in the arts, in government and law. It is justly believed that a readier and deeper impression is produced by living characters and. real events than by abstract propositions. The principle is employed by religion. The Bible is full of examples of sin, punishment, repentance, virtue, reward. The Old Testament has been termed the picture book accompanying and illustrating the lessons of the New Testament. The text assumes the special applicability of the history of Israel in the wilderness to the spiritual instruction, first of the Corinthians, and. then also of all professed Christians. Paul points and emphasizes his appeals to diligence, purity, cheerfulness, etc., by referring to the well known incidents of the journey of Israel from Egypt to the land of promise.
I. ISRAEL IN THE WILDERNESS IS AN EXAMPLE OF WARNING.
1. Against murmuring, which, it is to be feared, never appears to many Christians to be of the nature of sin, and. against which accordingly many are not upon their guard. But murmuring is against Divine appointment, and is therefore against God himself.
2. Against sensuality. Into these it was not surprising that Israel should fall, having only just escaped from Egypt, and being surrounded by the licentious heathen. And what more important and necessary than a caution against defiling and destroying the temple of the Holy Ghost?
3. Against rebellion. Israel again and again rebelled against Moses the servant of God, and against Jehovah himself. And Christians need. to be reminded that to violate God’s Law, to defy the authority of God’s inspired apostles, to resist the Divine message of God’s ministers, is treason, and. cannot go unpunished.
4. Against unbelief. This was the sin which lay at the root of the others, as is shown in the Epistle to the Hebrews. It contrasts with that childlike faith which is becoming in the privileged people of the Lord. All such conduct, as we may learn from the Old Testament narrative referred to, is observed, disapproved, and. censured by the omniscient Ruler. It is tempting Christ. We are reminded of the possibility and of the culpability of such sin.
II. ISRAEL IN THE WILDERNESS IS AN EXAMPLE OF ENCOURAGEMENT. If we look at the human side, the lesson is one of warning; but if we regard the Divine side, there we see much to cheer, animate, and inspire us. We remark:
1. Divine guidance. As Israel was led by the pillar of cloud and of fire, so will all who look up and commit their way unto the Lord, experience his directing grace.
2. Divine care, bounty, and goodness. As Israel ate of the manna from heaven and drank of the streams from the rock, so that, when earth failed, heaven interposed, in like manner will the beneficence of God satisfy the wants of all who in necessity and straits call upon him.
3. Divine protection. As Israel’s foes were discomfited, as threatening dangers were averted, so shall a way of escape and a door of deliverance be provided for all who trust in a gracious and redeeming God. The arm of flesh may fail, but the arm of Omnipotence shall prove ready and victorious.
4. The final possession of the promises. God led his people to the land he promised to their fathers; not immediately, not by a way they knew, not without difficulties, hardships, contests, yet surely, safely, victoriously. Those who are “on their way to God” may well be animated by such recollections, and by the light they cast upon the position and the hopes of the Christian. Heaven may seem to us “the land which is very far off;” yet faith can bring it near and make it ours even now.
“E’en now by faith I see thee, T.
1Co 10:9
Tempting Christ.
Whether we read here “the Lord,” or “Christ” the meaning is the same. The relation of Israel to Jehovah was parallel, was identical, with the relation of Christians to their Lord Christ. If we are loyal to our King Jesus, then we are in the position of the Hebrews when they reverenced and served the Lord their God; if we are traitors to him whom we call Master and Lord, then we stand in the same condemnation as rebellious Israel. The language of the apostle implies that there is danger lest we presumptuously test, by our unbelief, ingratitude, and rebellion, the forbearance and the grace of him whose we profess to be, whom we profess to serve.
I. THE WAYS IN WHICH WE ARE IN DANGER OF TEMPTING CHRIST.
1. Some hearers of the gospel tempt the Lord by neglecting his gospel as unimportant and unnecessary.
2. Some by deferring that adhesion and devotion to Christ which his authority and circumstances require.
3. Some Christians tempt the Lord by their longings for the sins from which he came and died to deliver them. As the Israelites lusted for the flesh pots of Egypt, so it is to be feared there are Christians who cast a longing eye upon the sinful and worldly pleasures from which they should be delivered.
4. Some by their ingratitude, murmuring, and rebelliousness. As at Corinth there were those who were dissatisfied with the simplicity of the gospel, those who resisted the authority of the apostle, those who had little sympathy with the Christian spirit of self denial; so in the Church are there not a few whose temper and conduct are such as to put to the utmost trial the long suffering and forbearance of the Lord.
II. THE REASONS TO BE FOUND IN CHRIST HIMSELF WHY HIS PEOPLE SHOULD NOT TEMPT HIM.
1. They are bound to honour and obey him as the Son of God.
2. They are bound to acknowledge his claims upon their gratitude, love, and service.
3. They may well be affected by the touching spectacle of his patience and long suffering. Has he not “borne with their manners in the wilderness”? Can they any longer subject him to a trial so unjust and so cruel?
III. THE REASONS RELATING TO THEMSELVES WHY CHRIST‘S PEOPLE SHOULD NOT TEMPT HIM.
1. Continuance in unbelief and rebellion will certainly harden the heart, and unfit and indispose for his service.
2. The blessed and sacred opportunity which life affords for grateful consecration and obedience will pass by unimproved.
3. An example of the kind deprecated will tend to embolden others to persevere in irreligion and in iniquity.
4. It must not be forgotten that, although Christ is a Saviour, he is also a Judge. His forbearance will not last for ever. Where he cannot acquit, he must and will condemn. Men may try Christ too long and too far. Sentence may be deferred, but it will be pronounced and it will be executed. After all, it is not so much the case that we are testing and trying Christ, as that he is testing and trying us. Now is the time of our probation. How do we endure when he puts us to the proof?T.
1Co 10:10
“Neither murmur ye.”
Many were the occasions upon which Israel in the wilderness murmured against their God. They murmured against the manna and longed for flesh; against the authority and appointments of Moses and Aaron; against the reports which the spies brought concerning the land of Canaan; against the difficulties which beset them and the foes who encountered them upon their journey. No wonder that their gracious and forbearing Ruler exclaimed, “Forty years long was I grieved with this generation.” The conduct of the chosen people in this respect is by the apostle brought under the notice of the Corinthian Christians as recorded for their advantage, to serve as a warning and a corrective to themselves. And there is no congregation in which there are not those who stand in especial need of the inspired admonition, “Neither murmur ye.”
I. HUMAN LIFE ABOUNDS WITH OPPORTUNITIES AND TEMPTATIONS TO MURMUR.
1. There are such as are common to the human lot. There may be mentioned among theseinfirmity and suffering of body; the brevity of its life, and its consequent insufficiency for carrying out favourite schemes or studies; the limitation of the mental powers and of knowledge; the imperfections of human society, civil, social, and religious.
2. There are such as may, at any time, be special to individuals. Some are called upon to endure personal sufferings and privations; others, sorrows and bereavements; others, unremitting toil; others, uncongenial occupations; others, calamities and disappointments; others, very limited opportunities; others, trims and persecutions for Christ’s sake. All these may be occasions for murmuring, and sometimes those who are thus tried must need special grace to refrain from complaints, and to cultivate a cheerful, grateful, submissive spirit.
II. THE MURMURING HERE CENSURED IS A CERTAIN SINFUL KIND OF DISSATISFACTION AND COMPLAINT. The admonition may be misunderstood. The apostle does not exhort us to be fatalistically contented with whatever actually exists, to be silent in the presence of human wrongs and ills, to be careless and indifferent as to the improvement and amelioration of the condition of society. But we are warned against rebelling against God, complaining of his ways, and resisting his will. Circumstances may be displeasing and uncongenial to us, yet they may be permitted by the wisdom and goodness of God. The spirit of discontentment and rebellion must be repressed, and language expressing it must be silenced.
III. THERE ARE CONSIDERATIONS WHICH MAY ACT AS DISSUASIVES AND CORRECTIVES.
1. The injurious moral effect of murmuring. This is undeniable; we recognize its effect upon:
(1) The murmurer himself, whom it renders unhappy, using up energies which might be otherwise and well employed, and unfitting him for the service of God.
(2) Upon society generally; for the habit is most contagious, and is one which produces a very depressing effect upon all who yield to it and upon all who listen to their dismal complaints.
2. The dishonour done to God’s providence. In fact, to murmur is to call into question, or at all events to cast some suspicion upon, God’s wisdom, goodness, purposes of benevolence concerning us, and interest in and care for us.
3. Christ’s example should deter his followers from murmuring. How cheerful was his demeanour! how acquiescent was he in the humiliation of his lot! how patient in suffering! how submissive in death and sacrifice! Followers and disciples of Jesus are inconsistent indeed when they give way to a spirit of complaint.
4. Murmuring is inconsistent with the proper exercises of religion. It cannot contribute to obedience; it is not consistent with giving of thanks and with praise; it is not the fruit of prayer.
5. The hope of the future should banish murmuring. The occasions for complaintthe trials of the earthly lifewill soon be over. Let them have their way and do their work now. The prospect before us is one which may well inspire a contented, patient, uncomplaining disposition and habit.
PRACTICAL LESSONS AND APPLICATION. 2. It is the voice of wisdom and reason: why should we resist it?
3. It is the voice of love and persuasion: how can we resist it? “Be careful for nothing, but in everything, by prayer and thanksgiving, let your requests be made known unto God.”
“Some murmur, when their sky is clear (Trench.)
1Co 10:12
The danger of stir confidence.
To “stand” is to be and to continue upright in the Christian life, and they truly stand whose character and habits agree with their profession. To “fall” is to act with inconsistency, to yield to the tempter, to stumble over the stone of offence, to be caught by the snare which is spread; and this, either temporally or permanently. Life is a probation, and is as much so to the Christian as to others. The apostle puts all his readers upon their guard, reminding them that this is a scene, a period, of probation, and that the true preparation is not to be found in self confidence and boastfulness, but in watchfulness, humility, and prayer. “Let him that thinketh he standeth take heed lest he fall.”
I. THE DISPOSITION AGAINST WHICH THIS ADMONITION IS DIRECTED, It is self confidence.
1. Reliance upon outward privileges. As Israel was a chosen nation, so Christians are God’s “peculiar people;” and there is danger lest this should be adduced, perhaps to one’s self, as a ground for presumption and arrogance.
2. Reliance upon personal strength and purity of character. A man is assured that he can take good care of himself, that no temptation can overtake and overmaster him, that he is clad in armour proof against the fiery darts of the wicked. No need to warn him; he is safe!
3. Boastfulness. The man who thinks himself so secure is likely to glory in his own position, his strength of character, his superiority to infirmities,to make a loud profession, and to regard the timid with a compassionate disdain.
II. THE PERILS ACCOMPANYING SUCH A DISPOSITION. Paul knew how necessary and appropriate was his counsel; his own experience of human nature and life, elevated and cleared by a Divine inspiration, led him to this most wise and salutary admonition.
1. Such a peril is suggested by the facts of human nature. It is supposed that there is an inflated, unguarded state of mind; that a violent and sudden temptation comes in the way; and that there follows an unexpected and grievous fall. What a self confident spirit is more dangerous because more liable to temptation than a lowly spirit, distrustful of self, is well known to all who have experience of human nature. Those who boast of sinlessness are on the verge of sin.
2. Notable examples recorded in Scripture prove the assertion now made. Hazael was indignant at the very supposition that he could be guilty of barbarities and cruelties such as the prophet foretold; but when the temptation came, he fell into the snare. Peter was vehement in his protestations, “Though I die with thee, I will not deny thee!” Yet when he was tempted by cowardice, he denied his Lord.
III. THE EFFECTUAL REMEDIES AGAINST A SPIRITUAL FALL. If self confidence is of no avail, where is safety to be found?
1. In self abasement and distrust.
2. In a simple trust, in the protecting, preserving, delivering power of God.
3. In watchfulness; for the Christian soldier must never be off his guard; he must arm himself, watch, and withstand his foe.
4. In prayer, which is a confession that we are exposed to danger, and is a waiting upon God and seeking his providential interposition and his spiritual aid.T.
1Co 10:13
Temptation.
With warning the inspired teacher conjoins encouragement. The self confident are admonished lest their high opinion of themselves should be the occasion of their fall. And, in the next verse, the timid are cheered by the assurance that, although they must be tempted, a Divine Deliverer shall appear upon their behalf, and they shall be led in the path of safety. This is an assurance consolatory to all who are desirous to turn the discipline of life to high spiritual account, and especially to the doubtful and the diffident.
I. TEMPTATION IS PERMITTED BY GOD.
1. Seeing that it is allowed by Providence to be an incident of human life, none need expect to escape. The young are tempted by the pleasures of sense and of society; the old by avarice and the love of ease; the learned by self confidence; the great by ambition; the pious and the useful by spiritual pride.
2. There is in this very fact an element of consolation. To every tempted soul it may be said, “Your case is not peculiar; all the good have attained to goodness by passing through the fiery furnace of affliction and persecution, of doubt and spiritual conflict.” Christ himself was sorely tempted, and the disciple is not above his Lord. It is the common lot, in which we have fellowship with one another and with Christ.
II. TEMPTATION IS WITHSTOOD THROUGH THE FAITHFULNESS OF GOD.
1. God has undertaken to defend and deliver his servants: “He knoweth how to deliver the godly out of temptation.” The faithfulness of a true and unchanging God is the anchor by which the tempted shall ride out the fiercest storm.
2. God effects this by the instrumentality of his Word. This is “the sword of the Spirit.” When Jesus was beset by the adversary, he warded off every thrust by the rower of the Scripture.
3. God encourages his people to call upon him in the day of trial. The sentry does not advance to meet the approaching foe; he falls back, and gives warning to the garrison and the commander. So, when tempted, should we arise and call upon our God.
III. TEMPTATION IS ITSELF TEMPERED BY AN OVERRULING PROVIDENCE. It shall not exceed our powers of endurance and resistance. It may be subtle; it may be sudden; yet the watchful, prayerful soul shall repel and overcome. The dart which would pierce the unarmed falls broken from the coat of mail; the flaming torch, which would explode the powder did it fall into a powder magazine, drops harmless into a pool of water; and the Ruler of all can both moderate the force of the onset and impart strength to stand in the evil day.
IV. TEMPTATION IS, IN THE CASE OF GOD‘S PEOPLE, ACCOMPANIED BY A MEANS OF ESCAPE. The same God who delivered Daniel from the lions’ den, and Peter from the prison, makes a path of safety for all who trust in him. The experience of every Christian verifies this assurance. The story of the soul is the same as the story of the Church; dangers and distresses ever recur, but they ever afford to the Divine Lord an opportunity for revealing his compassion, and for effecting an interposition and securing a deliverance. It is only when Christ’s followers have entered the gates of heaven that they will be beyond the reach of the tempter’s arm.T.
1Co 10:15
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 impressionHow 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.
1Co 10:16, 1Co 10:17
Communion.
This passage and another in the following chapter would in themselves suffice to prove the antiquity of the Lord’s Supper. And as this Epistle is of undisputed genuineness, it may be taken as established that the Eucharist has been observed in an unbroken chain from its institution by the Founder of Christianity down to our own days. Important light is cast by these two verses upon the spiritual and social significance of the Supper of the Lord.
I. THE HOLY COMMUNION IS A DISTINCTIVE BADGE OF THE CHRISTIAN CHURCH. It is only by recognizing this fact that we understand the introduction of a reference to it in this place. St. Paul was anxious to dissuade the Corinthian Christians from participating in the idolatrous festivals of the heathen. And he brings forward, with this end in view, the distinction between heathenism and Christianity in their characteristic festivals and observances. The Jews had their Passover, the Greeks their eranoi, the early Christians their agapae. The peculiar and distinctive observance of the Christians was, however, the Eucharist. The Corinthians were justly reminded that they must take their stand, that they could not be upon both sides, that they must not at the same time frequent the idol feasts and sit down at the table of the Lord Christ. And this distinction still substantially holds good. And young people especially may justly be urged to take their stand upon the Lord’s side and pledge themselves to Christian fidelity in the ordinance distinctive of the Church of Christ.
II. THE HOLY COMMUNION IS A MEANS BY WHICH CHRISTIANS COMMEMORATE THE DEATH OF CHRIST AND PARTAKE OF ITS SPIRITUAL BENEFITS.
1. Prominence is given to our Lord’s death by the mention of his body and his blood. In the following chapter St. Paul expressly reminds his readers that in the sacrament they show (proclaim) his deathuntil he come.
2. But for his purpose the apostle, in this place, lays special stress upon communion in the Lord’s body and blood. Amidst all the diversities of opinion and controversies which have arisen with regard to this sacrament, it may, perhaps, be affirmed that to spiritually minded Christians of all Churches, the observance of the Lord’s Supper has been an act of obedience to Christ, and the means of spiritual union and fellowship with him. The true participation in the Lord’s death is the privilege of the lowly, believing, reverent communicant. Necessary as are food and drink for the sustenance of the bodily life with its functions and activities, equally necessary is it for the spiritual health of the Christian that he should receive Divine nourishmentthat he should feed by faith upon the Son of God.
III. THE HOLY COMMUNION IS A SIGN AND A MEANS OF CHRISTIAN FELLOWSHIP. This passage casts light, not only upon the work of Christ and upon the individual appropriation of the benefits of that work, but also upon the character, constitution, and purposes of the Church. It is observable that great stress is laid upon communion, i.e. upon the common interest in the one Saviour and the one salvation, and the mutual regard of interest, confidence, and brotherly love, which is the proper consequence of union to Jesus. The one cup, the one bread, of which all partake, are the symbol of a spiritual unity, Nay, Christians are actually denominated, in virtue of their unity with their Lord and with one another, “one bread, one body.” The language must have been startling when first employed; it sounds very strong, even to us who are familiar with it. Yet it expresses the simple and literal truth. A unity which no power on earth could effect, and which no thinker could have conceived, is in course of realization, through the one Saviour and the one Spirit; and of this the Holy Communion is a divinely appointed and effectual witness.T.
1Co 10:23
Expedience and edification.
Like a true rhetorician, as (in the best sense) Paul was, he took up the positions of his opponents, and turned them to good account for his own cause. Those of the Corinthians who adopted the laxer view and practice with reference to association with idolatry, put forward the natural and unquestionable pleaAll things indifferent in themselves are lawful for a Christian. “True,” answered Paul, “it is so none has more than myself insisted upon this principle: you learned it from my lips. Yet it does not follow that, because an action is lawful, it is also expedient or edifying; and in all his conduct the Christian has to consider this.” Judged by this standard, conduct may be disapproved which by the other standard might be vindicated.
I. THE LARGE LIMITS OF CHRISTIAN LIBERTY. The Christian religion is not one which lays down exact and minute laws for the regulation and guidance of human life. It provides principles, and leaves their application to the individual. There is thus large scope for the exercise of Christian wisdom. This arrangement is an incidental proof of the Divine origin of Christianity; and it is also in harmony with the universality of its intended diffusion. There are no local or temporary elements in this religion, which is the religion of God, the religion of humanity.
II. CONDUCT THAT APPROACHES THE EXTREME LIMITS OF WHAT IS LAWFUL MAY BE INJURIOUS TO THE INDIVIDUAL AGENT HIMSELF.
1. It may promote a selfish disposition and habit of mind. He who says, “I am enlightened; I am not bound by rules; I can neglect such and such usual observances; I can indulge in such and such practices;” and all because he is living under a dispensation of liberty, and all things are lawful to him, will probably confirm the natural selfishness which he should aim at repressing.
2. Such conduct may also gradually deteriorate the religious character. There are those who need the assistance and the restraint of rules; and although these may not be laid down by inspired authority, they may be very expedient, and their neglect may be very prejudicial to the spiritual life.
III. THE TOO FREE USE OF LIBERTY MAY BE UNEDIFYING AND HURTFUL TO CHRISTIAN SOCIETY.
1. It restricts the range and the operation of sympathy. If Christians are members one of another, then, if one member suffers, all suffer with it. But where the only question is, “What may I do?” and, “What must I do?” instead of, “How may I act for my brother’s welfare?” there an element of discord is introduced into society, for “all seek their own.”
2. It encourages some to conduct which their conscience condemns, and so indirectly leads them into sin. So it was at Corinth, where the freedom with which some Christians partook of things offered to idols emboldened the scrupulous to partake when their conscience condemned them, and brethren were thus led into sin by the inconsiderateness of those who deemed themselves the strong. Well is it to ask, concerning any proposed conduct of a doubtful character, not only, “Is it lawful?” but, “Will it tend to the edification of those for whom Christ died?”T.
1Co 10:24
Unselfishness.
Cases of perplexity and difficulty as to the separate actions of Christians may often be decided by the application of a general principle. If we possess this, and both know how to bring it to bear and have the disposition and purpose to do so, we shall not be at a loss as to how to conduct ourselves in the circumstances and relations of practical life. This will serve us better than a code of laws, a book of casuistry, a human oracle. How could we desire a nobler law than this, which was laid down for the guidance of the Corinthians in deciding upon their intercourse with heathen neighbours?”Let no one seek his own, but every one his neighbour’s good.”
I. A CAUTION. “Let no one seek his own.”
1. Now, this is a very necessary caution, for that which is here condemned is what most persons are in danger of doing, and what even society encourages men to do, and praises them for doing.
2. And such action is even sanctioned by a certain view of religion. Under pretence, perhaps with a sincere intention of promoting their own salvation, men sometimes overlook the claims of others upon their interest ,and services. Thus monks and hermits and other selfish religionists have retired from the world, to make sure of their own spiritual welfare.
3. Yet it is not intended to forbid or censure a due attention, on the part of every Christian, to his own welfare, bodily and spiritually. There have been those who in bitter anguish have exclaimed, “They made us keepers of the vineyard, but our own vineyard have we not kept.” One thing ought we to do, yet not to leave the other undone.
II. A RULE. “Let every one seek his neighbour’s good.”
1. It is a rule which expressly applies to all. Whatever a person’s position in the family, in the Church, in society, he is equally under obligation to self denial, benevolence, and helpfulness. “Bear ye one another’s burdens.”
2. There is abundant scope in human society for such unselfish effort. There are the ignorant to instruct, the sad to console, the miserable to relieve, the young to protect, the sinner to restore, etc.
3. The rule may be especially obeyed by spreading the gospel of Jesus Christ. The want of the gospel being the root of human ills, the supply of the gospel is the radical cure. Paul’s missionary life was a proof that it was in this light he regarded his brethren of this sinful race; in his toils and his sufferings he was ever seeking the good of all.
III. A MOTIVE. This is not expressed, but it is implied; for the apostle wrote as a Christian, and assumed the action and operation of distinctively Christian principles.
1. The example of Christ’s life and death was an example of unselfishness; m all he did and said he left us an example that we should follow in his steps.
2. Christ’s love and sacrifice constitute the moral power of benevolence. He died for us that we might live for othersfirst to him, and then to those for whom he died. His death is the death of selfishness; for this sin was nailed to his cross.
3. It is assumed that, in the conflict with natural selfishness, and in the new and holy life of benevolence, we seek and receive the aid and guidance of the Holy Spirit of God.T.
1Co 10:31
The aim of the Christian’s life.
Nothing is more characteristic of Paul’s mind than the way in which, upon every suggestion, he ascends to great principles. He begins with what it seems must be a homely and practical and almost trivial discussion concerning idol feasts. But now and again, before he quits the subject, he rises to some sublime truth and principle. What could be a grander precept in itself, what could be worthier of acceptance by all rational beings, not to say all sincere Christians, than the command of the text?”Do all to the glory of God.”
I. THE PRINCIPLE IS TO BE EXPLAINED.
1. What is the glory of God? It is the bringing into prominence of his attributes, the working out of his purposes, and this especially by intelligent and voluntary beings. It is the gratitude which all owe, the obedience to which all me summoned, which show forth God’s glory.
2. How can men do aught to God’s glory? Not surely by the mere invocation of God’s Name, so common and customary among Jews and Mohammedans. But they may fall in with his purposes, reverence his laws, recommend his service, utter his praise.
II. THE PRACTICAL APPLICATION OF THE PRINCIPLE IS TO BE EXHIBITED.
1. It is so minute and searching that it extends to the most ordinary and trivial acts of life. Even eating and drinking are included; probably they are mentioned here upon the suggestion of meals partaken in common with idolaters. “Epictetus, on being asked how any one could eat so as to please God, answered, ‘By eating justly, temperately, and thankfully.'” If a heathen moralist could take so noble a view of religion, shall Christians sever their daily life and its manifold occupations from the high aims and sacred motives of their lofty vocation in Christ?
2. It is so vast that nothing escapes it. It is universal in its operation, “embracing all things.” No interest in life is so wide, no relationship so sacred, no occupation so honourable, as not to come under this principle, which can give dignity and sweetness to all the functions of human life.
III. THE ADVANTAGES OF THIS PRINCIPLE ARE TO URGED.
1. It delivers him who adopts it from miserable and debasing self seeking. How many there are who do all things to the glory of self! And what a degrading and deteriorating influence does such an aim exercise over the character of those who adopt it! On the other hand, to live for God is to rise at a bound above the murky atmosphere of earth into the serenest air of heaven itself.
2. It conduces to the well being of society. When all men seek their own, society is afflicted with discord and is threatened with dissolution. When all seek their Maker’s honour, this common aim and endeavour tend to sympathy, harmony, cooperation.
3. It is an aim in life just and satisfying to the mindthe right aim and motive, and the only one of which we shall never repent and never feel ashamed.
4. It is a stable and eternal aim. With this design and hope the angels serve and wait and praise in heaven. And the glorified saints who have finished their course on earth, when translated to the presence of God, may change place and occupation, but the end and aim of their being remains the same, for it is capable of no improvement, of no elevation.T.
1Co 10:33
Benevolence.
Paul recommended to the Corinthians that course of conduct which he followed himself. As a religious teacher, he practised what he taught. And the lessons of his lips and of his pen were enforced with a tenfold power by the actions of his life. In nothing was this more observable and undeniable than in his devotion to the welfare of others, and his habit of adapting himself to all men, in order that he might win some for Christ.
I. THE CONDUCT ABJURED. Paul sought not his own profit; and he dissuades Christians generally from doing so. By this we are to understand that our own profit is not to be the one ruling principle of our life. Certainly it is not wrong to seek our own spiritual welfare and eternal salvation; for this we are responsible, to this we are called. But having found Christ ourselves, we are not to make our personal advantage our one and only concern. They who seek such an end always fail; none are more stunted in spiritual growth than those whose only thought is how they may obtain abundant nourishment for themselves. Christians must be prepared to sacrifice religious advantages and enjoyments, when such a sacrifice is demanded in the interests of their fellow men.
II. THE RULE ADOPTED. Paul’s rule, which he commends to us, was to “please all men.” This might easily be misunderstood, for nothing is baser than a habit of pandering to the passions and courting the favour and humouring the prejudices of all we meet with. But there is a pliancy and adaptation of character and demeanour, which flows from and expresses sympathy, and which is a sure road to most men’s hearts. It is no degradation to condescend to the simple and illiterate, to enter into the thoughts and pursuits of the scholarly, to talk the languages of the foreigner, to share the ways and the life of any man, in innocence and without duplicity. It was by this habit, carried to excess, that the Jesuits gained their hold upon individual natures and upon general society. And it is by this habit, rather than by great powers of thought or of speech, that successful servants of Christ usually achieve their success.
III. THE AIM SOUGHT.
1. It respects “the many.” This is just like the large heart of Paul, who in this was a true follower of Christ himself. The Lord’s purpose is to draw “all men” unto himself; his prediction, that “many” shall come and sit down in his kingdom; and his commission: “Preach the gospel to every creature.” He gave his life a ransom “for many;” his blood was shed for “many;” he bare the sins of “many.”
2. It is their immediate “profit” or advantage. What he concerned himself not about, as far as he himself was concerned, he anxiously sought for others.
3. The final aim is the salvation of mankind; a purpose and hope which may well justify, and indeed all but compel, self denial and effort; for salvation includes all blessings of which human nature is capable, and the prolongation, the perpetuation, of those blessings throughout a glorious eternity.T.
HOMILIES BY E. HURNDALL
1Co 10:1-12
Old Testament pictures.
Painted from life. Painted for our inspection and instruction. Painted by the genius of inspiration.
I. A PICTURE OF PRIVILEGE. The privileges of the Israelites were, like our own, multifarious. Five are here enumerated.
1. The Israelites were all “under the cloud.” They were thus signally protected by God. He was in the cloud; “The Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light “(Exo 13:21). Divine protection is a great privilege. How safe we are if God keeps us! Of themselves, the Israelites were peculiarly helpless and defenceless; but they were stronger than the strongest because God was with them. Our great ally is God.
2. They all “passed through the sea.” Special deliverance was theirs. Menaced by fearful danger, they were required merely to walk on, and they walked out of the peril. They were hedged in, but God made for them a path through the waters. God always leaves one safe way for those whom he favours. God helps us when we are at our wits’ end. Everything fails, but God never fails.
3. They were all “baptized unto Moses.” They became his discipleswere under his leadership; he, under God, was their ruler and head. A great privilege, for Moses was a prince among men. Association with such a man, divinely commissioned for his great work, was no slight mark of God’s favour. We are baptized unto a greater than Moses. The “cloud and sea” were their baptism, typifying the “water and Spirit” of ours (Joh 3:5).
4. They were all fed. A table was spread for them in the wildernessand a good table too; God does not half starve his children. No ordinary fare was theirs; it was “spiritual meat.” It was not coarse; it was “angels’ food” (Psa 78:25). It was “spiritual,” being derived from the great Spirit; God fed them. This meat had, therefore, a message for their spirits, as well as sustenance for their bodies; it spoke of the love of God; it was thus still further “spiritual meat.” Moreover, it pointed to the bread which should by and by come down from heaven (Joh 6:35), of which it is now our privilege to partake, and which the pious Israelite fed upon by faith.
5. They were all supplied with drink. “They drank of that spiritual Rock that followed them, and that Rock was Christ.” The water which came to them was from God, and was thus like the meat, “spiritual;” and, if intelligently received as from Divine love, quenched spiritual as well as physical thirst. But we are told that “that Rock was Christ.” Not only did it foreshadow him, who was smitten that the waters of salvation might flow out to a perishing world (Isa 53:5), but from him came the supply of the physical wants of the Israelites. He, having had all things connected with the administration of the world committed to him, was with the people of God in the wilderness and ministered to their needs. The expected Messiah was in their midst as Ruler and miraculous Worker; yet then, as afterwards, he was hidden from their eyes. The spiritual Rock “followed them;” Christ ministered to their physical and spiritual need continuously. Divine favours never fail the believer. Always in the wilderness here, but always cared for.
II. A PICTURE OF TRANSGRESSION. As five special privileges are enumerated, five instances of transgression are recorded.
1. They lusted after evil things. They were not content with the good things provided by God. They complained of the manna and longed for the flesh pots of Egypt. That these were identified with their bondage seemed to matter to them but little. Professors of religion sometimes hanker after old delights, though these are associated with their earlier years of disobedience and sin. The provisions of God’s house are “light bread;” they want the more tasty dishes of the world. The Corinthians were tempted by meats identified with idol worship; they were in danger of imitating the sin of Israel. Egypt tastes cling to us; we should mortify them.
2. They became idolatrous. Almost insensibly, but very truly. When they made the golden calf, they no doubt intended it only as a symbol of deity, and designed to worship the true God through it (Exo 32:5), but they began by disobedience to an express command (Exo 20:4, Exo 20:5), and they terminated in gross idolatry and in many evils often connected with it. They went near to the fire, and were burned. People do not become idolatrous instantly, but by steps. The Israelites were impatient, had a great sense of their own importance and of their privileges, east off restraintand fell. On the spot where they had solemnly promised obedience they transgressed. The danger of the Corinthians was similar. They did not intend to worship idols when they inclined towards the sacrificial feasts of the heathen, but this was the practical peril, and those who participated in these feasts were in danger of becoming apostates nigh to the very spot which had witnessed their confession of Christ. We should hot seek to go to the end of our tether; under the strain the tether may break. Those who seek to go as far as they may, often go much further. Liberty and licence live next door to each other.
3. They fell into immorality. False worship leads to false life. Idolatry to the Israelites was the door of sensuality (Num 25:1-9). It threatened to be so to the Corinthians. First idol recognition, then participation in idol rites, many of which were scandalously impure. It might be difficult to draw the line; not theoretically perhaps, but practically. And the temptation to go further would assuredly be strong. When we get away from God, corruption soon masters us. On the devil’s ground the devil has great power. We laugh at the danger, but the author of the danger laughs at us. How low the privileged may fall! The chosen people have become as moral scum and refuse.
4. They tempted God. Or Christ, as the Angel (Exo 23:20) and Administrator of the Divine kingdom. By their sinfulness they tried the forbearance of Godthey provoked him. Their unbelief and disobedience strained his long suffering to the utmost. This was a great sin. The Corinthians were in peril of committing it by verging towards idolatry and living as much like men of the world as they dared. We should ask, not only what effect our conduct may have upon ourselves, but how it affects God. It may arouse the Divine anger. It was to those who provoked him that God sware” they shall not enter into my rest.”
5. They murmured against God. And this murmuring was of no insignificant character. It was an impugning of the Divine charactera charge of evil against the infinitely good. The reference may be to Num 14:2 and to Num 16:41. The justice, the wisdom, and the love of God were assailed; and what could be a greater crime? “Murmuring;” we say and think but little of it. What creatures of words we are! The charge against God was none the less evil that it was indirectit was made directly against Moses and Aaron. In Num 16:41 the Israelites say,” Ye have killed the people of the Lord,” though it must have been patent to all that Moses and Aaron had nothing to do with the actual death of Korah and his company. The Israelites’ sin was made no better by the cowardice which prompted them to make a charge against men, which they intended for God, but dared not make against him. The Corinthians, many of them, murmured against Paul, and perhaps would murmur more after his sharp rebukes. Now, here was a question suggested for them, “Against whom are you really murmuring?” A pregnant question for us. We may half unconsciously veil our attacks upon God by directing them against our fellows. But after all, what is it we find fault with? Is it of man, confined to him? Or is it of God, coming to us through men? We should ponder what is involved in making charges against God indirectly. Note: Privilege cannot “keep us from falling.” It cannot hold us up. Though numbered amongst God’s people and participating in Divine favours, we may perish. Though we have sailed over many spiritual seas, we may yet “make shipwreck of faith.” We need to be watchful and diligent, lest we become “castaways.” The peril of the Corinthians under higher privilege than that of Israel was so clearly foreseen that these things were written for their admonition (Num 16:11), and these “examples” of privilege and fall were for their eyes to behold (Num 16:6). They are for ours also, for upon us, with them, “the ends of the ages are come” (Num 16:11). Especially do those need to beware who are over confident. “Let him that thinketh he standeth take heed lest he fall” (Num 16:12). Some are so sure, that they run into temptation and perish. Self confidence leads to disaster, God confidence to security.
III. A PICTURE OF PUNISHMENT. Great privilegegreat singreat punishment. Jehovah will “by no means spare the guilty.” Condign punishment followed Israel’s transgression. God’s stern messengers to her were:
1. Sword; as Exo 32:27.
2. Plague; as Num 16:44-49 and Num 25:9.
3. Serpents; as Num 21:6.
4. Other death heralds, followed by the overthrow in the wilderness of those who had sinned (Num 21:5, Num 21:13). “God is not mocked: for whatsoever a man soweth, that shall he also reap” (Gal 6:7). As privilege cannot save us from sin, neither can it save us from punishment. God’s justice was impugned, but it was not impaired; those who murmured against it felt its stroke. How gracious is God to those who submit themselves and are obedient! how terrible to those who dare him! If his chosen people did not escape, “how shall we escape?” Our fall will be greater, as our privileges are. “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Heb 10:29). These are three companion pictures to be hung in our gallery and to be often studied.H.
1Co 10:13
The hour of temptation.
I. TEMPTATION COMES TO ALL. It came to the writer of this Epistle, to all the apostles, to Christ himself. It has come to the great and good in all ages, as well as to the insignificant and evil. It will come to us. The conditions of our life on earth make it unavoidable. It must not be regarded as indicative of Divine disfavour or as an evil altogether. The salutary effect of the hour of temptation has often been shown in the hour after temptation. Many who have fallen “into manifold temptations” have been led to “count it all joy” (Jas 1:2).
II. TO BE TEMPTED IS NOT TO SIN. We need to remember this. Some sensitive natures conclude that they must be very sinful because they are so much tempted, whereas multiplicity of temptation is often rather an evidence of faithfulness and integrity. The strongest attacks are made upon the strongest forts. Satan does not waste his ammunition. He would not be so earnestly seeking to capture us if we were already completely his captives. Repeated temptation argues the existence of resistance. Sin is consent to the temptation. Where there is no acquiescence there is no sin. The greatly tempted Christ was the perfectly sinless Christ.
III. TEMPTATION IS NOT COMPULSION. Some dread temptation, because they think it will force them to that which is evil. But since the world was, no man has ever been compelled to commit a single sin. Satan has no power of compulsion. Indeed, to be “compelled to sin” involves a contradiction in terms; if we are compelled, there can be no sin. We could not be responsible if we were under compulsion. Temptation at its strongest is only inducement. Satan said to Christ, “Cast thyself down;” he can say no mere to us; he cannot cast us down. Here the responsibility of sin comes in. Every sin that we commit is voluntary. We do itno one else.
IV. GOD‘S GRACIOUS PROVISION FOR HIS TEMPTED PEOPLE.
1. He will not allow them to be unduly tempted. Our temptations are under his control. His eye is upon us whilst we are tempted. His hand is stretched out. His voice says, “Thus far.” Though he never tempts us in an evil sense, every temptation is weighed by him before it reaches us. He is faithful to his covenant with believers (1Th 5:24).
2. He will provide the appropriate means for dealing with the temptation. A “way of escape,” not necessarily from the temptation, but from the peril of it. As with Job, Daniel, Paul (2Co 12:8, 2Co 12:9). “The way of escape” as it should be renderedthe precise way in which the temptation should be received, borne, resisted. This way of escape comes with the temptation: when the temptation comes, this comes also; to the true believer the two are inseparable. With the sickness comes the cure, with the shaft the shield. In temptation we should look to God; from him cometh our help. When the enemy comes in like a flood, he lifts up the standard against him. The promise is only to those who are in alliance with God. Others go down under temptation, not because they are compelled, but because to the invitation from without there is a quick response from within. We should enter into covenant with God through Christ; then we shall be in his hands who can “keep us from falling” and who will.H.
1Co 10:14-22
Wariness in Christian walk.
A burning question amongst Corinthian Christians was whether they were justified in partaking of sacrifices offered to idols. With this the apostle deals in several parts of these Epistles. Note the course of his argument here.
I. HE LIFTS THE VEIL FROM IDOLATRY. He is quite willing to allow that an idol is nothing in itself, and that meats offered to an idol are in themselves as though they had not been so offered. But he thrusts upon the attention the startling truth that, when men professedly sacrifice to idols, they really sacrifice to devils. “They sacrificed unto devils, not to God; to gods whom they knew not” (Deu 32:17).
1. The character of many of the heathen deities was Satanic. The conception of the worshippers was largely a conception of the character of devils.
2. Paganism is a part of the Satanic kingdom. It is not of the true God, and what is not of him is of the devil. There are but two masters. Pagan worship is the worship of the false, and the false is of Satan, not of God. Behind every idol, because it is an idol, lurks a devil. The dumb image and the supposed deity associated with it are but masks hiding the face of the fiend. An idol is nothing; yes, but “nothings” are generally the veils of very palpable “somethings.” Beware of the nothings of life; they are most dangerous because least dreaded.
3. When any objects are worshipped in the place of God, the devil kingdom is served. Idolatry of whatever sort involves “sacrifice to devils.” All sin is homage and offering to Satan, the “god of this world.” The truth applies when pure things, as well as when impure, are substituted for God. Satanic interests are advanced; a sacrifice is laid upon the altar of darkness.
II. HE SHOWS WHAT PARTAKING OF HEATHEN SACRIFICES INVOLVES.
1. To all. As the sacrifice is virtually offered to devils, partaking of it when it is in the form of a sacrificethis would not apply to meat sold in the shambles (1Co 10:25) or to meat at a friend’s house (1Co 10:27)involves fellowship with devils. Established by reference to:
(1) Jewish sacrifices. Those who partook of these sacrifices identified themselves with Jehovah and his altar. To partake of Jewish sacrifices was to proclaim one’s self a Jew and a follower of Israel’s God. So to partake of sacrifices offered to devils was to identify one’s self with the service of devils and to have communion with them.
(2) The Lord’s Supper. When the bread and wine are partaken of, there is a profession of attachment to him whose flesh and blood are thus set forthof fellowship with him, of association in his service, of union with him. The union set forth is so close that it unites those who gather at the table (1Co 10:17). The Lord’s Supper pre-eminently identifies us with Christ. At his table we may look for the closest fellowship. Similarly at the table of devils men are closely associated with these evil spirits.
2. To Christians specially. It is an attempt to serve God and his greatest enemies. This is what it amounts to really, though not necessarily with full realization of the fact on the part of the participants.
(1) A moral impossibility. Ye cannot serve two masters, especially masters diametrically opposed. “e cannot drink,” etc. (verse21).
(2) A horrible spectacle. That those who have been so near to Christ should get correspondingly near to Satan and his angels. That as they have been to their Lord, so will they be to his foes.
(3) A great provocation to the Lord. Our God is “a jealous God” (1Co 10:22). Men might plead that they did not even think of idols or devils whilst they partook. But it was a public act, and God would regard its true import. A great provocation that his people should do this outwardly; and the outward would surely affect the inward sooner or later.
(4) An act of great folly. Running into extreme danger. “Can a man touch pitch and not be defiled?” We should not see how near we may get to sin, but how far we may keep away. The exercise of our “liberty” may lead us to bondage. Tempting God; “Are we stronger than he?” (1Co 10:22).H.
1Co 10:26
The great Proprietor.
I. REALIZE AND REMEMBER THE FACT OF GOD‘S UNIVERSAL PROPRIETORSHIP. It is easy to say that all things are God’s, but difficult to adequately grasp and to retain this in our minds. We yield a ready acquiescence, are but little impressed because the truth is cloudy to us, and then go our way thinking, speaking, and acting, as though God did not own a square foot of ground in the universe! Yet all things are histhe earth and its fulness, small things and great, “our possessions” and the possessions of others, things consecrated to him and things unconsecrated, creatures who obey and creatures who disobey,all are his.
II. GOD‘S PROPRIETORSHIP MAKES THE WORLD MORE BEAUTIFUL.
1. His possessions become associated with himself. We prize certain things because they belong or belonged to our dear ones. All around us has been and is God’s. Interesting in themselves, their interest is increased without limit as the whisper comes to us, “They are all God’s and of God.”
2. As his proprietorship springs from his creation of all things, we may be able to trace his mind in objects around us, to see the marks of his fingers, to behold his skill and power. He will be reflected to some extent in his works.
3. He has purposes in connection with his possessions. Everything was made for some end. We may discern some of these ends. We may know that the principle is universal, and may thus be stimulated to seek for further knowledge.
4. Brings good cheer into a world where there is much to sadden. Not the earth was the Lord’s, but the earth is the Lord’s. It is still in his hands. Here is light amid dense darkness. The world has not slipped from the grasp of the Eternalhe holds it now.
III. GOD‘S PROPRIETORSHIP SHOULD INFLUENCE OUR USE OF THE WORLD AND THE THINGS THEREOF. If all things are God’s, they should not be used
(1) thoughtlessly,
(2) irreverently,
(3) selfishly,
(4) injuriously,
(5) contrary to his revealed will,
(6) to the dishonour of his Name.
IV. GOD‘S PROPRIETORSHIP EXTENDS TO OURSELVES. If “the earth is the Lord’s, and the fulness thereof,” we are his.
1. We are not our own.
2. Let us not think, feel, speak, or act as though we were.
V. IF WE ARE REDEEMED, WE SHARE IN GOD‘S PROPRIETORSHIP. As children do in the possessions of their father. If we are in Christ, God is our Father. We have received the adoption of children. We are “heirs of God and joint heirs with Christ.” How rich is the condition of the poorest believer! how exalted the status of the humblest! The way to power, dignity, and wealth is the way of the cross; for thus we become the inheritors of all things. “All things are yours.”H.
1Co 10:31
The great rule of life.
I. WHAT IT IS. To seek the glory of God. There have been and are many life rules; this alone is flawless. Many have themselves as life ends. Some enjoin us to make the welfare of others our life object, and preach to us “the greatest happiness of the greatest number,” which would prove a very high and excellent object to aim at were it a little less obscure and a little more practicable; but it would not be high enough even then. God must be the Sun of our system, not ourselves or others. Then order and well being result, but otherwise confusion, contradiction, chaos. When we truly seek God’s glory, neither our own interest nor that of others will be prejudiced, but the reverse. This life rule is:
1. Reasonable. As creatures, we should live to our Creator. All we have, and all we are, belong to God; it is intensely reasonable that they should be used for his pleasure.
2. Beneficial. It fulfils the object of our creation. If that object be frustrated, God is robbed, others are injured, and we cannot profit. Our life must be according to the Divine intent, or it will become pernicious all round.
3. Joy bringing. We are “out of gear” until our lives are thus ordered. We may gain excitement, but we shall lack solid satisfaction. The joy of heaven arises from the fact that those in it live for God; heavenly joy comes to earth where heavenly life comes.
II. To WHAT IT APPLIES. The answer is briefto everything. It is a rule for all life, for every part of life. Note particularly that it applies to small things as well as great, to so called secular things as to sacred. But the distinction is destroyedit makes all things sacred. It saves anything from becoming insignificant by giving it this supreme significance, “the glory of God.” It makes everything interesting and useful. The apostle particularizes such acts as eating and drinkingthe most familiar and commonplace. A man should eat and drink so as to be fitted for serving God. How many by gluttony and wine bibbing are unfitted! “Sunday religion” is a flagrant violation of the apostolic precept. Obedience will make our piety continuous, and there is no piety which is not so. How different our lives would be if this commandment were ever in our thoughts! What a check it would prove to self seeking and to sin generally! How much we should have to discontinue because such things could not possibly be done to the Divine glory! How strangely beautiful our lives would become if we yielded a full obedience!
III. WHAT IT INVOLVES.
1. Conversion. However it may be with others, we to whom the gospel has come cannot live to the glory of God if we reject Christ. Apart from Christ we are the enemies of God. Our lives may be moral, but the rejection of Christ is like poison mixed with good foodresulting in a poisonous mass. We must come to God in the appointed way before we can serve him. There is a parallel passage to the text: “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus” (Col 3:17). We must start at Calvary. We must be converted to God before we can glorify him. “They that are in the flesh cannot please God” (Rom 8:8).
2. Direct service offered to God. In worship. In Christian enterprise and labour. It we use the smaller opportunities of bringing glory to God, we shall not neglect the greater. The man who serves God in his home and business will seek to serve him also in the Church and in spheres of Christian usefulness. The man who professes to serve God on one day out of seven is more than open to suspicion, and so is the man who professes to serve God on six.
3. Duties to ourselves. Our duties to ourselves are our duties to God. We cannot glorify God unless we observe his laws, and many of these are directed towards our personal well being. By self improvement, by growth in grace, by increase in physical, mental, and spiritual health, we may glorify our Father who is in heaven.
4. Duties to others. The first and second commandments (Mat 22:37-39) are indissolubly united. When we truly serve men we serve God. We may glorify God by seeking to advance the true interests of our fellow creatures. Under the guidance of this principle, we shall:
(1) Not offend men’s consciences (1Co 10:28).
(2) Not hinder them in their spiritual life or cause them to sin (1Co 10:32).
(3) Earnestly seek their salvation (1Co 10:33).
(4) Be willing to practise much self denial (1Co 10:33).H.
HOMILIES BY J. WAITE
1Co 10:1-4
Ancient types.
These incidents of patriarchal history were typical of what belongs to the Christian age (1Co 10:11). A “type” is one of two thingsit is either a figure and prophecy of something to come, the antitype, in which the idea of the type finds its full and complete unfolding; or it is the example and representative of a class, combining and setting forth most distinctly the characteristics of that class. Both these meanings may to some extent be involved here, but we take the latter to be the more prominent and the more important. To say that these incidents mystically foreshadowed the “sacraments of the Christian Church,” or that they are “a standing testimony to the importance of the Christian sacraments as necessary to the membership of Christ” (Alford); or to attempt to gather from them definite teaching as to the mode and order of those sacraments,all this is to subordinate the inner truth and meaning of the subject to the mere accidental form. We take these incidents as typical of principles rather than ordinances, of living truths rather than of the ritual forms in which those truths may be embodied. There are three representative facts here.
I. THE CLOUD AND THE SEA. (For the narrative of the crossing of the Red Sea and the movement of the cloud, see Exo 14:1-31.) From this it would appear that the Israelites, in a very literal sense, passed “under the cloud and through the sea,” i.e. through the bed and channel of it, through its very depths. The cloud was to them emphatically “a guide, a glory, a defence,” and the divided sea the instrument of their deliverancethe grave of their enemies, but to them the gate into a region of freer, nobler life. See here a beautiful memorial of the grand truth of God’s perpetual guidance and guardianship of his people. The Divine providence of human life, specially of all consecrated life, was thus made visibly, palpably manifest to the men of that age. The providence that assumes a variety of forms but is always animated by one and the same spirit; the providence that arranges circumstances and determines issues, that both marks out and clears the way, that shields from harm and avenges it, that interposes difficulties and also removes them, that leads into danger and then makes a way of escape; the ever watchful, kindly, faithful providence of an all wise Father, a gracious and almighty Redeemer;it is this that we here see typically represented. The miraculous apparition or incident, which in its very nature was local and temporary, did but bear witness to the universal and abiding fact. It is in accordance with our advanced position in the history of the kingdom of God that we should be thrown more entirely on the exercise of our faith for the apprehension of this, as of every other Divine truth. But the wing of the same beneficent providence is over us, though we have no such significant symbol of it. The overshadowing cloud leads us, often in “a way that we know not,”it may be into the entanglement of mountain difficulties, through deep waters of sorrow, over waste wildernesses of unrest; but always in the right way, the way that is best fitted to “prove” us and to develop in us the needful moral qualities. And it is a way signalized often by unexpected deliverances. The mountains are not found to be so terrible as they seemed. The waters divide when we step down into them. The very wilderness abounds with fruits of tender, succouring love that we could scarcely have known if we had never entered it, The angel of the Lord still goes before his people as in the days of old
“Leader of faithful souls and guide II. THE BAPTISM UNTO MOSES. We regard this as referring to nothing in Christian baptism beyond the essential idea and principle of it. As a formal rite, there was nothing in the experience of the Israelites in coming out of Egypt that bears the remotest resemblance to it, and it is a waste of ingenuity to attempt to find out such a resemblance. But what is the essential moral meaning of this rite. It is consecration, dedication. It is a sign and a pledge, the avowal of a faith, the oath of an allegiance. In passing “under the cloud and through the sea,” the fathers became the avowed followers of Moses. It was the pledge, the sign, the seal, of their allegiance to him as God’s anointed “leader and commander of the people.” And his leadership of that emancipated host did but dimly shadow forth Christ’s headship of his ransomed Church (Heb 3:5, Heb 3:6). As the uprising of that host, with all its tribes and families, at the call of Moses, was the formal pledge of submission to him, so our assumption of the sacred name of “Christian” commits us to the responsibility of following and obeying Christ. The supreme tact in the history of all the ages is God’s redemption of the human race by Jesus Christ his Son. Through him God. enters into a new relation to humanity. In him humanity rises into its true freedom and dignity. By him the kingdom of God upon earth is established, consummated, led on through varying fortunes to final victory and glorious everlasting rest. “The Head of every man is Christ.” He bears to every man the triple relation of “Prophet, Priest, and King.” Shall not this historical covenant relation of the fathers to Moses teach us seriously to consider how far we are worthily maintaining our true personal allegiance to Him?
III. THE SPIRITUAL MEAT AND DRINK. The word “spiritual,” as applied to the manna and the water from the rock, refers to their supernatural origin, rather than to their essential quality. They were not the result of ordinary physical causes, but the direct and miraculous product of an unseen spiritual power. Whether, in saying the rock “followed them,” the apostle gives countenance to a fanciful Jewish tradition or not, this deeper truth is sure”that Rock was Christ.” Both the manna from heaven and the water from the rock were shadows, the substance, the “body,” of which is in Christ (Joh 4:13, Joh 4:14; Joh 6:32-35, Joh 6:49-51). Here, again, is an old world witness to that grand truth which is at once the centre and the circumference of the whole circle of Divine revelationsthat in Christ alone is there life for the souls of men. He alone can satisfy their hunger and allay their thirst; he alone can nourish and build up the fabric of their being unto a blessed immortality. Faintly gleaming through those ancient types and figures, as in the morning twilight, it is to us the glorious, full orbed revelation of the gospel daylife from God for a perishing world through Jesus Christ his Son. “This is the record,” etc. (1Jn 5:11). The providence, the lordship, and the life-giving power of Christ are the three great truths that we find typically represented in these historical memorials. How nobly did the lives of many of our fathers bear witness to their faith in these truths! The world in which they moved may have been strangely different in its outward aspects from ours, but the substantial realities of human life were the same.
“The old order changeth, giving place to new;”
but the vital principles that underlie that order change not. As regards the Divine relationships and the essential needs of our being, we stand just where our fathers did. We are encompassed by the same almighty power and love. We pass through the same kind. of discipline, are exposed to the same dangers, realize the same deliverances, bear the same burdens of responsibility. We live by the same spiritual food, are saved by the same mercy, redeemed by the same atoning sacrifice. “All flesh is as grass, and all the glory of man as the flower of grass,” etc. (1Pe 1:24, 1Pe 1:25).W.
1Co 10:31
Eating and drinking to the glory of God.
The particular questions with which the apostle here deals may be of comparatively little interest to us, but, as usual in, such cases, he brings to bear on them principles that affect the moral life of man in every age. So far as he speaks of the right or wrong of eating that which has been offered in sacrifice to idols, or attending heathen festivals, he is treating of what may have been of great moment to Corinthian Christians in apostolic times, but does not much concern us now. When, however, he says, “All things are lawful for me,” etc.; “Let no man seek his own,” etc.; “The earth is the Lord’s,” etc.; “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God,” he is laying down laws that are of universal and eternal obligation. Our aim must be to distinguish this vital and enduring element from all that is local and temporary; to extract from that which may seem foreign to our interest those Divine lessons that bear on the deepest realities of our individual and social life. Here, then, lies one grand condition of all true nobility of character and deed. Every man is great and honourable in proportion as he makes the “glory of God” the definite and conscious aim of his existence. “Whether therefore ye eat or drink,” etc. Note respecting this apostolic exhortation
I. THE GROUND ON WHICH IT RESTSthe absolute sovereignty of God’s claims. The twofold character of this Divine right is recognized.
1. Natural proprietorship. “The earth is the Lord’s,” etc. (1Co 10:26, 1Co 10:28; Psa 24:1-10 :12); “Of him, and through him, and to him, are all things: to whom be glory for ever” (Rom 11:36). The end of all creatural existence must needs be the glory of him who created it. In proportion as we recognize the fact that all the springs of our being are in God, that all the faculties of our nature, all the resources, materials, and relations of our life are from him, we shall feel that our existence answers its true end, life is worth living, just so far as it fulfils his purposes.
2. Personal redemption. There is a more tender but not less powerful claim established by that marvellous act of grace of which the “table of the Lord,” with its “cup of blessing” and its “broken bread,” is the perpetual memorial. “Ye are not your own, ye are bought with a price,” etc. (1Co 6:19, 1Co 6:20). Here is a proprietorship superadded to that of the original and natural relation. See the fatherhood of God as it appears in the cross of Jesus, and the sovereignty of his claims comes home to you, not with the mere force of natural authority, but with the resistless persuasiveness of unparalleled self surrendering love.
II. THE SENSE OF MORAL FREEDOM IN US TO WHICH IT MAKES ITS APPEAL. The essential dignity of our nature is implied in this assertion of God’s claims over us. The inferior creatures show forth his glory by fulfilling the ends for which he has created them, but their service is rendered by a law and necessity of their being which they have no power to resist. The myriad forms of lower life that people the earth and air and sea cannot but obey the instincts of their nature, and in that blind, instinctive obedience the end of their existence is attained. To us alone belongs the mysterious, self regulating power by which it lies with ourselves to determine whether we will respond to the Divine appeal or refuse to do so. These inferior creatures of God, all of which in themselves “are good” (1Ti 4:4), are intended to be the instruments of our higher purpose. We are “crowned with glory and honour” above them all, that we may interpret their voices and utilize their powers in presenting to him our living tribute of gratitude and love and service. Our daily life, in its deeper moral meaning, proclaims how far this is really the case with us. As every new day dawns upon us, God throws it upon us afresh to decide whether we will” use the world” as we ought to use it by living to his glory, or will “abuse it” by following the impulses of our own self will and serving the idols of our own imagination or carnal appetite.
III. THE FAMILIAR COMMONPLACE FIELD OF INTEREST IN WHICH IT IS TO BE FULFILLED. “Whether ye eat or drink,” etc. The simplest materials of our life are to be consecrated to his service, and the meanest doings of life are to be made designedly a tribute to his praise. We greatly err if we imagine certain things to be so purely physical or so trivial as to have nothing to do with the sublimer interests and responsibilities of our being. You learn the deepest truth of things only when you come to see spiritual principles and laws and issues enshrined in them; that everything, in fact, in the root of it, in its inmost heart and core, is spiritual, and bears some relation to that higher part of us which will endure for ever. No doubt life is for the most part an aggregate of many little things. To some it may seem but a monotonous round of trivialitiesthe same things done day after day in the same way and to the same end, and that an end of very little moment. But may not the noblest principles of moral feeling and life, as motive powers, be underlying these seemingly insignificant activities, and making them really great? Infuse something of the wealth of a devout and godly soul into them, and the meanest doings of your life become no longer mean, That inner, invisible greatness of holy thought and feeling makes them great. There is no motive so lofty but it may be brought to bear upon the so called trifles that make up the story of our days. The minutest movements of the material world around us are effected by the same forces as govern the most majestic.
“The very law that moulds a tear So may the grand motives of reverence for God and love to the Saviour give shape and beauty, consistence and harmony, to everything we do. And then, he who “seeth not as man seeth,” who recognizes none of our distinctions of great and. small, will accept it as a welcome tribute to his praise. The poor widow’s consecration of her “two mites” to the Lord’s treasury, the “cup of cold water” given to the disciple in the name of a disciple, the simplest act of real Christian service and self sacrificing love, these are as pleasing to him as the heroism of a Paul compassing sea and land with painful toil and travail that he may win souls, or a Luther daring the dark powers of earth and hell in his brave witness for the truth. Learn to fill your common everyday life with the inspiration of a high and holy purpose. This will make it far other than it seems to be, more real, more satisfying, less like a mere feverish pursuit of unsubstantial shadows. It will then become a thing of imperishable beauty and worth. Its outward incidents will be but as the scaffolding within which the structure of a holy character and glorious destiny is being raised. The outer form of it will be a matter of small concern to you so that that interior work is going on well. Take this spiritual view of things, and yours shall be indeed a consecrated life, in which every work you do will be as a “sacrament,” and every step you take will lead you nearer to your home in God.W.
HOMILIES BY D. FRASER
1Co 10:3, 1Co 10:4
Meat and drink for God’s people.
By a few master strokes of his pen St. Paul indicated the typical significance of Israel’s life in the wilderness. His object in these allusions to the Old Testament was to correct party spirit among the Greek Christians of the first century, by showing that, like the tribes of Israel in the old time, the people of Christ are one in respect of their redemption and consolation in him. As all the Hebrew fathers were delivered from slavery in Egypt, so all the Christians are delivered from the bondage of the flesh. As all of them were baptized unto Moses in the cloud and the sea, so all the Christians have been baptized into Christ by death and burial with him. As all of them ate of the manna from the Lord, so all Christians have the same spiritual food; and as all of them drank of the water from the smitten rock in Horeb, so all Christians drink of the same spiritual Rock, which is Christ. Thus what God did for Israel, he did for all; what he gave to Israel, he gave to all that people. It was the fault of the people that this unity was broken. “Some of them were idolaters;” “some of them committed fornication;” “some of them tempted the Lord;” “some of them murmured.” Christians should mark this, and beware lest any of them, through temptations to idolatry, fleshliness, or wilfulness, forfeit what the Lord has provided for all of them without respect of persons. Here are the necessaries of the spiritual as of the natural lifefood and drink, bread and water.
I. SPIRITUAL FOOD. The Israelites got manna as a direct and free gift from God. Christians receive Christ as “the true Bread which came down from heaven,” a direct and a free gift from God. The bread is his flesh which he has given for the life of the world; i.e. Christ nourishes his people through the efficacy of his atonement. Whosoever heartily believes in Christ crucified eats by faith of the flesh which is heavenly bread. The emphasis in this passage lies on the words, “They all did eat the same.” In the wilderness, every family of the whole redeemed nation ate daily of exactly the same bread with every other family. Moses himself partook of the manna, and so did the lowest of the people. There was no difference between the princes of Israel and the feeblest in the tribes, between the old people and the children, or between masters and servants. All partook of the same daily bread. So there is the same Christ for all of us. Believers have the same life and the same support or staff of life. No matter what social and intellectual distinctions may be among us, or what varieties of view on secondary points; in this we are at one, that we have the same spiritual food. And we show this when we all partake together of the Lord’s Supper.
II. SPIRITUAL DRINK. The water from the rock at Horeb not only supplied the immediate want, but was of use to the tribes of Israel for many days. Now, that rock signified Christ. Jehovah said to Moses, “I will stand before thee there upon the rock in Horeb.” So God is now before us in Christ Jesus, able and willing to satisfy all the poor and needy whose hearts faint and” fail them for thirst.” Christ as the Rock smitten is a Fountain of life, available to us now, and not now only, but all our lives long. As the bread resolves itself into the flesh, so the stream also into the precious blood of Christ. We eat the flesh and drink the blood of the Son of man, according to his own teaching at Capernaum. Thus we are again brought to the fact and virtue of the atonement. That which it would be gross and intolerable to eat and drink after a literal and carnal manner, is, after a spiritual manner, full of sweetness and strength. And again, the emphasis is on the participation by all Christians of the same spiritual drink, which is symbolized in the Lord’s Supper. “The cup of blessing which we bless, is it not the communion of the blood of Christ?” Other Scriptures follow more closely the idea of water gushing from a rocky fountain. As the blood of Christ signifies his atonement, so the water is a sign of the communication of the Holy Ghost. By the former our Lord gives peace to the conscience; by the latter, cleansing and healing to the heart. Christ, our Rock, spoke more than once of his power to impart to all comers the water of life (Joh 4:10-14; Joh 7:37-39). And now, as from a height above the plain on which his people still walk as pilgrims, our Saviour in heaven gives this water to the thirsty. To it all are welcome. Water is no luxury for the few, but an acknowledged universal necessary of life; and so a participation of the Spirit of life in Christ Jesus is no privilege of a few superlative Christians, but necessary to the inward life of every one who is a Christian at all “If any man have not the Spirit of Christ, he is none of his.” How can a rock follow? The rock in Horeb did not move from its place, but followed the people in the stream which issued from it and flowed through the lower levels of the wilderness. So Jesus Christ remains at God’s right hand; yet is with us always in the continual efficacy of his shed blood and the continual fellowship of his Holy Spirit. The fountain never runs dry. We never find anything less than fulness in him. And there is no need to go on a long pilgrimage to our sacred well. The Rock follows us.
III. HOW TO GET THIS NOURISHMENT. By grace, through faith. When the children of Israel saw the manna, they “wist not what it was.” Then Moses told them from God what it was, and bade them gather it, “every man according to his eating.” So now, men do not know of themselves what Christ is; but it is preached or proclaimed as from God that this is the true Bread. Take, and eat, and live. Why should any household be without the heavenly Bread? When the rock was smitten, no one stood by but Moses and the eiders, who had gone in advance of the host. One can imagine those elders hastening back to the camp, and calling aloud to the several tribes, “Water! water! He, every one that thirsteth, come to the waters!” Shall we who have found life and peace in Jesus Christ hold our peace? Nay, but we call to every thirsty soul, “Come, and drink, and live.”F.
HOMILIES BY R. TUCK
1Co 10:2
Baptism unto Moses.
The expression used here is a singular and suggestive one, and one that seems to require an enlargement of our associations with the term “baptized.” “Were all baptized unto Moses in the cloud and in the sea.” It may be noted that more precisely the passage should read, “all baptized themselves unto Moses.” St. Paul sees, in the incidents of the crossing of the Red Sea under the guidance of the pillar cloud, a symbol of that Christian confession which puts us wholly under the redeemings and guidings of the Lord Jesus Christ. For the incidents, see Exo 14:21, Exo 14:22. The point is that the “fathers,” the “Israelites,” voluntarily dedicated themselves to the leadership of Moses when they went through the waters at his command. They came up out of the waters, on the further shore, a new people, devoted to Moses as the earthly ruler representing Jehovah. “The Israelites were baptized ‘unto Moses’ because, by passing through the cloud and the sea, they had become connected with him, dependent on his commands and guidance.” F. W. Robertson well points out the reason for the warnings here given. “The peril of the Corinthian Church lay in their false security. They were tempted to think that all things were safe to do, because all things were lawful. They were ready to rest satisfied with the knowledge that they were God’s people and God’s Church. Now, the apostle shakes this sense of their safety by reminding them that the ancient Church of Israel fell, although it had the same privileges; therefore he infers that spiritual privileges are not perfect security. Now, the argument by which he proves that the privileges of ancient Israel were similar to theirs is remarkable. That people had a baptism as well as they, and a spiritual food and drink. Baptism is the solemn profession of our Christianity; and the passing through the Red Sea was the Israelites’ profession of discipleship to Moses.” Here, then, baptism is the symbol of confession, or profession; it is the act by which we voluntarily yield ourselves to the leadership of another. This may receive four illustrations.
I. COMPARE JOHN‘S BAPTISM. Observe the connection between John’s teaching and John’s rite. Those who accepted his teaching yielded themselves to his leadership by the act of submitting to his rite. He led them to a change in their ideas and expectations of Messiah which should have prepared them to recognize in him a spiritual Savioura Saviour from sin. Through voluntary submission to John’s baptism, they publicly confessed themselves to be John’s disciples.
II. COMPARE OUR LORD‘S BAPTISMS. It does not appear that he personally baptized any one; but his disciples did so in his Name. Here, again, the act was a public and outward acknowledgment or confession of the Messiahship of Christ, and a voluntary submission to his rule and law. It was the faith of the disciple gaining expression in a solemn public act. It brought the disciple under our Lord’s leadership, just as following Moses into the sea involved full submission to his guidance.
III. COMPARE ST. PAUL‘S TEACHING ABOUT BAPTISM. It is always with him the equivalent of confession. It is confession by an act rather than by a word. Such confession St. Paul declares to be an absolute necessity for salvation. With characteristic point and force, he even makes it as necessary as faith, saying in Rom 10:9, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” And from this St. Paul argues that we are now, by our own consecration, “under law to Christ.” “We serve the Lord Christ.”
IV. COMPARE PRESENT DAY DISCIPLESHIP. The rite is perhaps less regarded, but that which it stands for is still essential. Impress that the following things are the proper stages of religious experience:
1. Repentance, with due forsaking of sinful ways.
2. Faith in Christ as able to grant forgiveness and to give life.
3. Confession of Christ, by some form of voluntary and public testimony.
4. Full and submissive practical obedience to his rule and law in everyday life and conduct.R.T.
1Co 10:3, 1Co 10:4
The spiritual meat and drink.
Give account of the historical facts to which the apostle refers. It seems as if he had in mind also the Jewish tradition that the rocki.e. a fragment broken off from the rock smitten by Mosesfollowed the Israelites through their journey. St. Paul sees, in that symbol of the Divine presence and providing, an aid towards our realizing the gracious abiding presence of the Lord Jesus Christ with his Church. His point here is that God’s people, in the olden times and still, are divinely led and divinely fed; so no excuse for apostasy can be found in any “straitening in God.”
I. DIVINELY LED. By God in the pillar cloud that loomed dark against the clear sky by day, but shone like fire at night, and moved or rested to direct the people’s journeyings. By God’s power through the Red Sea, whose waters were held back, making a great pathway over the dried sands. The fact of such leadings ought to have bound the people to Jehovah in everlasting bonds. Then show what is the answering Christian fact to this, and how, when we are brought to Christ, a new light shines upon the wondrous providences of our whole lives, and so we feel freshly bound to our Lord, and say
“Jesus, still lead on, II. DIVINELY FED. By God in the provision of the manna day by day. By God in the smitten rock, that provided in a miraculous manner for them when natural supplies failed. Such daily signs of Divine presence and care ought to have held them fast to daily obedience and service. Then we may realize that
(1) the manna answers to Christ, the Bread of life for us; and
(2) the water answers to Christ, the Rock sorely smitten for us. And then we should feel how, in the daily provisions of Christ’s grace in the supply of all our need, we are bound to his service, daily urged to “yield ourselves unto him, and our members instruments of righteousness unto his service.”R.T.
1Co 10:11
Ensamples from the wilderness life.
The words of this verse may be better rendered, “happened unto them typically.” “The real point of the passage isThese things which occurred to them are to be looked upon by us, not merely as interesting historical events, but as having a typical significance. Their record remains as a standing warning that great privileges may be enjoyed by many, and used by them to their destruction. In introducing this subject, dwell on the mission of history and biography in relation to education and culture. If science and mathematics bear most powerfully on mental training, history and biography are the most important agencies in moral culture. As the poet Longfellow says
“Lives of great men all remind us There is an important sense in which there is “nothing new under the sun? Circumstances, situations, and the relations of men to them, constantly repeat themselves; with sufficient variety, indeed, to give individuality and to impress responsibility, but with sufficient sameness for us to recognize the adaptation of the warning or the example to us. One age can become thus a power upon another, but the power is related to general principles rather than to minute details. So the records of ancient and Eastern life, given to us in Holy Scripture, become a gracious power on us. The records have been written for our admonition, upon whom the “ends of the age” are come. The story of ancient Israel, especially in the forty years of its wilderness life, is for the most part one of warning. As such, the apostle here calls it to mind. We may find in it warning of four possible perils.
I. YIELDING TO BODILY PASSIONS. In all ages there are found indications of man’s danger from the corrupt inclinations of his own body. Adam and Eve sinned by yielding the conscience of duty to the bodily inclination; and brought upon the race an undue force of carnal passion, which makes the life conflict to win righteousness a heavy and a hard one for every man. Some have felt this so deeply that they have thought virtue must come by the crushing down of the body, the absolute repression of all its inclinations. This is the inspiring thought which has driven men into hermits’ caves and monkish cells; but it is a truer conception of life that regards the body as providing the very conditions of our moral trial; and the problem for us to work out is the conquering and efficient using of every power and faculty. The Christian triumph is to know how to “possess the vessel of our body in sanctification and honour.” This may be illustrated from the perils of the Corinthian Christians, who had to live in the midst of a society where bodily pleasure reigned supreme. The passions by which we may be overcome are:
1. Self indulgence; over responding to the appetites for
(1) food,
(2) drink,
(3) society,
(4) pleasure,
(5) learning,
(6) art.
All for our use and for our good; but all may be unduly pursued, to our moral peril.
2. Sensuality; the passions which bear relation to our life associations. It is important to learn, from the example of the Israelites, and from the usual scenes at pagan and heathen festivals, that unusual excitement in religion fosters the sensual passions into undue strength.
II. YIELDING TO IDOLATRY. It may seem as if no such peril could be near to us in these Christian times. But the Apostle John starts us upon searching thoughts of our own dangers when he says, “Little children, keep yourselves from idols.” For us now,
(1) children may be idols;
(2) friends may be;
(3) success may be;
(4) our house and home may be;
(5) our pursuits may be; for an idol is anything in a man’s life which succeeds in pushing itself before God.
III. YIELDING TO PRESUMPTION. (Verse 9.) David shows a remarkable insight of his own frailty when he prays, “Keep back thy servant also from presumptuous sins; let them not have dominion over me.” This is the subtle peril of advanced and experienced Christian life. A man may take advantage of God; presume upon what is his will, without asking him; and even may put God to the test; these being sure signs of lost humility and lost childlike dependence. It was the sin of Rebekah; she presumed on the promise made her concerning Jacob, and so was set upon trying to fulfil the promise by schemes of her own.
IV. YIELDING TO COMPLAINING. (Verse 10.) A peril that comes to us all when the circumstances of life will not go “according to our mind.” Troubles and disappointments and failures are Divine testings of our professed trust; and for us to complain and fret and murmur is plainly to show lost submission and lost trust. He never complains who holds firmly the assurance that “all things work together for good to them that love God.”R.T.
1Co 10:12
Self security is insecurity.
Over confidence in a religious profession is one of the most perilous of Christian faults. He who presumes upon his position and his privileges is only too likely to be unwatchful of his conduct. A solemn lesson is learned from the wilderness life of God’s people Israel. Though so honoured, so guarded, so guided, and so provided for, only a very few of those who came out of Egypt kept their faithfulness and were permitted to enter the “promised land.” “It is not sufficient to have been admitted into the Christian covenant; we need watchfulness in order to use our privileges aright” (Rom 11:20).
1. Distinguish between the man who “standeth” and the man who “thinketh” he standeth.”
2. The man who “standeth” is not, necessarily, in any danger of falling.
3. The man who “thinketh he standeth” has just cause to fear. So we are led to understand that a man s moral peril never lies merely in the circumstances in which he is placed; never merely in his outward surroundings, but always in his inward moodsin his conditions of mind and feeling, and the relations in which they set him towards outward circumstances. Our standing or our falling depends on our heart rightness. Anywhere we might stand if but our heart be right with God. Everywhere we must fall if we fail to “keep our heart with all diligence.” And what may we regard as the one essential thing in heart rightness? Surely it is the humility that keeps us ever leaning hard on our strong Lord, hiding in him when calamities come nigh, doing all things only “through him that strengtheneth us.” It may be urged, in conclusion, that the falls of the self secure and over confident are usually sudden, violent, and overwhelming falls; though even these may be only permitted to break down the over confidence and to humble them under God’s mighty hand.R.T.
1Co 10:13
The commonness of our temptation.
“No temptation taken you but such as is common to man.” In Christian experience there is constant fresh surprise at the forms which temptation can take; and one of our gravest difficulties arises from our fear that the forms are special to ussuch as no ethers have known. We are thus led to think that we must battle with the temptation alone, since we can hope to gain no real help from the sympathy or the experience of our Christian brethren. It is a great joy to us when we find out that all the ages are linked together in a common experience of the possible forms of temptations. Human nature is the same in every age and every place. The corruption of human nature shows itself in the same forms among all classes. Even in what we think to be quite subtle and peculiar forms of sinful inclination and passion, we are really but sharing a common experience; our temptation is one that is common to men. Again and again, as life advances, we find this out, often with a great surprise; and, although the finding it out does not relieve us from the conflict with the evil, it does relieve us from the strain of feeling that our experience is unique, our tempter a hitherto unconquered one. We seem to gain new strength when we can say, “Our brothers have mastered this very foe many a time; and God has adapted his grace to those tempted just as I am over and over again.” The Revised Version gives a somewhat different turn to the sentence: “There hath no temptation taken you but such as man can bear;” i.e. such as is fairly within the limitations of a human and earthly experience.
I. TEMPTATION IS A COMMON HUMAN EXPERIENCE. It is a necessity of our probationary state; it is the condition of our changing the mere innocence of ignorance for the virtue that comes by knowledge and will. If God were pleased to give us, as moral creatures, the discernment between right and wrong, with a distinct understanding that he stood by the right, then he must set his creatures in the midst of circumstances which would test their good will towards the right. So, in one sense, temptations around us, taking their thousandfold forms, make the battle and the bitterness of our human life. But, in another sense, our surrounding of temptation is but the great sphere in which we are to win holiness and virtue. None of us can get out of the way of temptation. It goes with us where we go, because God will not leave us alone: he wants us to be holy.
II. CHRISTIAN LIFE IS NOT EXEMPT FROM TEMPTATION. It cannot be too fully shown that becoming a Christian never alters a man’s circumstances; it only alters his relation to the circumstances. The laws of life rule on for the Christian and the unrenewed man; and, from his higher position, the Christian has still to see all virtue wrung from the remitter. Temptation may even take more subtle and perilous forms for the Christian. His new thought and feeling may even discover temptations where duller souls would miss them.
III. THE RELATIONS IN WHICH GOD STANDS TO TEMPTATION, AS AFFECTING THE CHRISTIAN. Here three points need treatment.
1. God modifies the temptation to the bearing power of the man to whom it comes. We may be sure that God will “not suffer us to be tempted above that we are able.”
2. God will provide the necessary escapes either from or through the temptation.
3. God comforts with gracious promises and assurances, to which he is ever faithful. “God permits the temptation by allowing the circumstances which create temptation to arise, but he takes care that no fate bars the loath of retreat.” Then “all that a Christian has to do is to live in humble dependence upon him, neither perplexed in the present nor anxious for the future.”R.T.
1Co 10:16
The communion of souls in Christ.
These words are uttered in illustration of an important practical principle, which St. Paul is urging as sufficient to guide the Corinthians safely through many of the difficulties of the Christian life. Explain the question, which threatened to break up the unity and peace of the Church at Corinth, whether “a Christian man was justified in eating meat which had been offered in sacrifice to idols.” Show under what circumstances of social life this question arose, and the different ways in which persons of different temperament were disposed to treat it. St. Paul in no way encourages superstitious notions, but he pleads that consideration for others and Christian charity will readily decide our conduct in every case that may arise. Having had to refer to the heathen feasts, he is led to think of the one Christian feast. He says that is a sealing of the union of all who love the Lord Jesus Christ; it is a joint partaking as it were of the redemption, and so a community of sentiment and feeling and life which involves that each member shall be concerned for the highest well being of the others, and willing to put his own preferences aside if they stand in the way of his brother’s good. We have two subjects here brought before us,
(1) The reality of the communion of souls in Christ; and
(2) the value of a symbolical least which will assert that communion.
I. THE REALITY OF THE COMMUNION OF SOULS IN CHRIST. The word “communion” is often applied to the intercourse of friendship, the fellowship of two kindred souls between whom there is a recognized community of sentiment and feeling. The word is applied to our privilege of access to God; we are said to have communion with God, with his Son Jesus Christ, and with the Holy Ghost. But the term would be more precisely applied to that feeling of mutual interest which two persons have in each other because of their common interest in some object, or common love to some third person. We may not even be personally known to each other, but if we are both interested in the same thing, and working for the same ends, we have “communion” with one another. Illustrate that this is the basis on which societies and associations of men are formed. Those who have the same love to the Lord Jesus Christ feel that they are bound to one another; they gather themselves into Churches that they may have “communion” with each other. Christianity demands love to a Person. It sets forth one Person, the One who is worthy to receive the devotion of every soul. Usually, indeed, if two love one person, there rises a deadly jealousy and hatred between them, but that only springs from the fact that both cannot possess the object of their affection in the same sense; but even here on earth there are many cases in which two may love the same person, and find their common love brings them nearer to each other. You may fall into conversation with a fellow traveller, and may find that you both know and love stone third person, and at once all strangeness passes, and you converse together as do long known friends. Now, the Lord Jesus Christ can be as much to one believer as to another. He can be all to each one, and so there need be no jealousy, but mutual love fur Christ may make it easy for us to love each other. But our text significantly calls our communion the “communion of the blood and body of Christ;” and this we must try to understand. In the story of the heathen gods there is generally some one incident which is regarded as specially characteristic of each one, and from which he may even take his name or fashion his symbol. Something of the same kind may be observed in Scripture and modern biographies. There is some event of the life which is regarded above all others as revealing the man. Thus we have in the Bible, Jacob the supplanter, Moses the meek, impulsive Peter, etc., the qualifying terms recalling some characteristic incident. In the reference of the text to the “body and blood of Christ” we have something of the same kind. Everything in the life of Jesus is of supreme concern to us, but the Christian heart has always regarded the “body breaking and blood shedding” as the characteristic incident, the one so peculiarly significant as revealing the person, the spirit, and the mission of the Lord Jesus. That “body and blood” reveal to us these thingsduty, love, self sacrifice. This trinity expresses the very essence of Christ’s religion. And “communion in the body and the blood” is the fellowship of those in whom the essential spirit of Christianity is found; who are toned and ruled by duty, out of their sonship to God; by love, because the “love of Christ is shed abroad in their hearts;” by self sacrifice, because the spirit of their Master has become theirs. Those who have thus “communion in the body and the blood” can enter into the meaning and power of that “cup of blessing which we bless,” and of that “bread which we break.”
II. THE VALUE OF A SYMBOLICAL ACT WHICH WILL ASSERT THAT COMMUNION. As in everything, so in respect of symbols, two extremes are possible, and both are to be avoided. He is unhuman who thinks he may refuse the help of any symbol. He is too human who multiplies symbols, glorifies symbols, until they occupy all his thought, and he has no room for the realities of which they should testify. Symbols of spiritual things will be not only useful, they will be necessary, so long as we are in the body. We have embraced spiritual truths, but they came to us in symbolic words; they are represented to us in symbolic acts. There can be no question as to our need of symbols; the only questions concern their character and their kind. Our Lord met our need in the institution of the “Lord’s Supper,” the “communion of the body and the blood.” We are drawn into a great and tender fellowship as we share together the one loaf, as we make affirmation of our common life in Christ; and our communion finds fitting expression in a gentle patience with our brother’s failings, a loving consideration for even our brother’s prejudices, and a cheerful willingness to put our own preferences aside, if they grieve or hinder our brethren.R. T.
1Co 10:24
The primary law of Christian association.
“Let no man seek his own, but every man another’s wealth;” the word “wealth” being here used in the general sense of “well being,” and, more especially, “moral well being” (comp. Rom 15:1-3; Php 2:4). Here is given to us
I. THE PRIMARY LAW OF HUMAN ASSOCIATION. It is the law of brotherhood which leads us to regard our brother’s interests as of more importance than our own. Show how such a law universally working would, of necessity, make a heaven of earth. But it may be said, “Are we not to care for ourselves, and consider our own interests?” We shall not need to do so if, while we care for our brother’s well being, that brother is as anxious to put his own aside that he may secure ours. In the mutuality of our service will lie our common safety, and our common blessing. To this height, of a practically working brotherliness, Christianity is seeking to uplift the world.
II. THE HINDRANCES TO THE WORK OF THIS LAW PUT BY HUMAN SELFISHNESS, Sin repeats before God, age after age, the words of the self seeking Cain, “Am I my brother’s keeper?” An exaggeration of the distinction between “mine and thine” keeps men separate from each other, and makes the separation take all sorts of forms of class distinction.
III. THE RESTORATION OF THE LAW TO ITS FULL POWER THROUGH THE ADOPTION OF THE CHRISTIAN PRINCIPLE. What shall bring men together in mutual helpfulness? Try society schemes, bonds of commerce, ameliorations through education and science. None of these can reach the very root of selfishness. But if we could win a supreme love for Christ and full consecration to him, we would be sure to “love our brother also;” and find out practically how to “seek another’s wealth.”R.T.
1Co 10:31-33
All for God will be all for men.
“Do all to the glory of God;” and then it will not be difficult for you to “please all men in all things seeking the profit of many, that they may be saved.” “No act of life is in itself either religious or secular. The quality of each act depends on the spirit which guides it and the motive from which it springs. The commonest thing may be done in a high Christian spirit. The greatest deed may spring from a low and selfish motive.” “The glory of God, that is to be the end of all your actions.” And St. Paul ventures to affirm that the man who holds a supreme purposeto glorify God, will be found the kindest, most generous, and most helpful man by all his fellow men.
I. THIS IS AN ACTUAL FACT. The truly pious are the truly philanthropical. Illustrate from the general influence of Christianity in securing care for the suffering and the poor; and from individual cases, such as those of Howard, Wilberforce, Nightingale, etc.; appeal may also be made to cases within our personal experience. A weak recognition of the claims of the brotherhood is one of the surest signs of a frail, unnourished piety.
II. IT IS REASONABLE THAT THIS SHOULD BE THEE ACTUAL FACT. This may be argued:
1. From the impression of the fatherhood of God which the Christian gains. If he turn his eyes down from up looking to the Father, he cannot fail to see the Father’s children.
2. From the growth of Christian life, which is a changing into God’s image, until we come to think about his children as he thinks, and to work for them as he works.
3. From that simple, unquestioning obedience to God’s will which would surely characterize us if we really held all for God and were set upon securing “his glory.”R.T.
1Co 10:1. Moreover, brethren, It seems, from what is said in this chapter, as if the Corinthians had told St. Paul that the temptations and constraints they were under, of going to their heathen neighbours’ feasts upon their sacrifices, were so many and so great, that there was no avoiding it; and therefore they might go to them without any offence to God, or danger to themselves. To which St. Paul answers, that eating of things which were known and acknowledged to be offered to idols, was partaking in the idolatrous worship; and therefore they were to prefer even the danger of persecution to such a compliance; for God would find a way for them to escape, 1Co 10:1-22. See Locke.
I would not that ye, &c. St. Paul had just before expressed his ideas of the possibility of becoming a castaway, even under the highest dispensations of religion: here, he endeavours to excite in the Corinthians a sense of their danger in this respect, by reminding them that the Jewish, as well as the Christian church, had received great tokens of divine favour. Such were to the Jews their passage through the Red Sea, under the conduct of the miraculous cloud, Exodus 13 and their supernatural sustenance in the wilderness. Such, and analogous to these, are the Christian sacraments. As the former did not secure the Jew from apostacy, so neither will the latter the Christian. By baptized unto Moses, the Apostle means, “initiated into that kind of purification, which is proper to the law,” here called Moses; as the Gospel-state is often expressed by the name of Christ, and the state of depraved nature by the name of Adam. See Heylin, and the next note.
1Co 10:1 . ] Paul had already, in 1Co 9:26 f., set himself before his leaders as an example of self-conquest ; he now justifies his special enforcement of this duty by the warning example of the fathers. , . , , Theodoret.
. .] indicating something of importance. see on Rom 11:25 .
.] i.e. our forefathers at the time of the exodus from Egypt. The apostle says , speaking, as in Rom 4:1 , from his national consciousness, which was shared in by his Jewish readers, and well understood by his Gentile ones. The idea of the spiritual fatherhood of all believers (Rom 4:11 ff., de Wette, al [1573] ), or that of the O. T. ancestry of the N. T. church (Hofmann), would suit only with holy ancestors as being the true Israel (comp Rom 9:5 ff.; Gal 6:16 ), but does not harmonize with the fact of the fathers here referred to being cited as warnings.
] has strong emphasis, [1575] and is four times repeated, the coming contrast of , 1Co 10:5 , being already before the apostle’s mind. All had the blessing of the divine presence ( . . ), all that of the passage through the sea; all received the analogue of baptism, all that of eating, all that of drinking at the Lord’s Supper; but with the majority God was not well pleased.
. .] The well-known ( ) pillar of cloud (Exo 13:21 f.), in which God’s presence was, is conceived as spreading its canopy over ( ) the march of the people that followed it. Comp Psa 105:39 ; Wis 10:17 ; Wis 19:7 .
.] See Exo 14 .
[1573] l. and others; and other passages; and other editions.
[1575] Grotius: “tam qui sospites fuere, quam qui perierunt.”
See 1Co 9:23 ff for the passage quote with footnotes.
1Co 10:1-5. The illustration derived from Grecian life is followed up by one taken from Jewish history. The thought set forth and established is the same just considered, viz., the, necessity of earnest self-denial for a participation in the Gospel salvation. Having expressed his own anxiety lest, with all his labors for others, he himself should fail of approval, he proceeds to substantiate his apprehension by referring to the case of the fathers. The connection is indicated by [which is the correct reading, and not , as in the Rec. See Crit. notes].For I would not that ye should be ignorant, brethren.The logic is: there is reason to fear that I may become a castaway; for the early history of our nation proves that however close may be the relation sustained by men toward God, and however glorious the promises made to them, it is nevertheless possible for such to be rejected at the last. In this respect he holds up the people of the ancient covenant as a warning to those of the new, showing, first, the rich experiences of Divine favor enjoyed by the former, in which he beholds a type of those dispensed under the N. T.; and, secondly, how the majority did nevertheless fall at last beneath the Divine judgments, by yielding to temptations, complying with their impious passions, and resisting God. By the expression: I would not that you be ignorant, in which he does not so much remind his readers of something well known, as open up before them something new and for them significant (comp. Rom 1:13; Rom 11:25), he calls their attention directly to what he has to say, and presses it on their earnest consideration. Grammatically it points primarily to facts, familiar even to the heathen converts, which he brings out in 1Co 10:1-4; but, in reality, to the significance of these facts for the case in hand, viz., that of a number () participating equally in gracious relations to God, the greater portion ( ) through their misconduct fell short of salvation (comp. 1Co 9:24, )that all our fathers.Our fathersthis is not said from the Jewish stand-point (Meyer), but the expression squares with the true Apostolic view of the relation subsisting between the people of the O. T. and the N. T. The Israelites were the spiritual ancestors of the Christians (comp. Rom 4:12; Rom 11:17).were under the cloud.The cloud was the symbol and medium of the Divine presence for Israel (Exo 3:21), which spread itself over the people, protecting them while on their march; hence the term : under (comp. Psa 105:39). Beneath this marvellous covering and shield the wonderful passage through the Red Sea was effected (Exodus 14).and all passed through the sea.Both acts taken together, as accomplishing the critical deliverance of the people from a hostile power, are regarded by the Apostle as a type of baptism.and all were baptized unto Moses in the cloud and in the sea.The cloud is, in a measure, taken together with the water (not symbolically of the Spirit) as the element into which they entered, and wherein they became, as it were, submerged, in order thence to emerge again. According to the true reading, he says, (Mid.): they baptized themselves, inasmuch as in the baptism of adults there is a voluntary entering into the Divine bestowments of grace and a free surrender to them. As Melancthon says: fiducia verbi Mosis commiserant se aquis.1The words, unto Moses, cannot mean sub auspiciis Mosis, but as always with the verb baptize they denote the relation or fellowship into which they entered with Moses, who, as the servant of the Lord, was the mediator of the Divine manifestations. With this there is connected the obligation to follow him faithfully as the leader given unto them by the Lord, and legitimated by Him (Exo 14:31).
From the type of baptism which introduces into a fellowship of the redeemed, he proceeds to the type of the Lords Supper, which was the confirmation and seal of the former, viz., the factof the feeding upon the manna miraculously sent, and the drinking of the rock, by which means the preservation of the ransomed people was secured. This connecting of baptism and the Lords Supper as the two sacraments in the N.T., whose O. T. analogies Paul here adduces, is exceedingly noteworthy. It is a testimony in favor of the Protestant view of the duality of the sacraments. Neander.and did all eat the same spiritual food.The spiritual food or manna (Exo 16:13 ff.) is distinguished from all earthly food, either because of some supernatural quality in it, or because of its supernatural origin. Here unquestionably we are to suppose the latter. The epithet spiritual denotes that the food came from the Spiritwas produced by a Divine miraculous power (comp. Exo 16:14). [It is here employed in special reference to its descent from heaven and its designation in Psa 78:24-25 as the bread of heaven and angels food. Stanley. Thus, also, Isaac is called, Gal 4:29, he born after the Spirit, in opposition to Ishmael, who is spoken of as born after the flesh. Alford. Wordsworth, however, quoting from Bp. Fell, says: the food and drink are called spiritual because they are Christs body and blood in types.Why may not all the significations given be recognized? Scriptural phraseology has a fulness of meaning which ordinary language has not; for there was more in the mind of the Spirit who inspired it than the writers themselves even knew]. If we assume a supernatural quality in the food and the drink, we must also suppose that they were at the same time aliment for the Spirit; but this thought is the less tenable from the fact that we cannot admit the referring of the to the believers of the N. T., as if it meant, the same with ourselves, nor allow the identification of these objects with the elements in the Lords Supper, as Calvin does. The expression the same is rather to be joined with the word all, which accordingly holds the emphatic place, and is five times repeated. They all united in partaking of the same giftsa fact, however, which did not prevent the majority from incurring a terrible retribution. In the phrasethey did all drink of the same spiritual drink(to which also most of the above remarks apply), Paul has in mind the occurrence mentioned in Exo 18:6, also Num 20:10. To this an explanation is appended [and it was needed, because the tradition to which it refers is not found in the O. T. Stanley].For they drank of that spiritual rock which followed them, and that rock was Christ.The imp. , were drinking, was intended to denote their continuous drinking all through the entire march in the wilderness. In the previous sentence we have the aor. , signifying the simple fact of drinking.But what do these statements import? Certainly not that the term rock stands for the water flowing from the rock [Lightfoot, Meade], which the Israelites conducted along by their side in channels, or took with them in leathern bags, or which in some way did not further fail them, which water meant Christ; or that the rock was a symbol of Christ, as of one out of whom streams of living water flow. In such a case it would have read, not was Christ, but, is Christ. According to a Rabbinical tradition, the rock followed the children of Israel throughout their journey. [Stanley says that this tradition maintained that there was a well formed out of the spring in Horeb, which gathered itself up into a rock, like a swarm of bees, and followed the people for forty years, sometimes rolling along of itself, and sometimes carried by Miriam; and always addressed by the elders when they encamped, in the words of Num 21:17 : Spring up, O well, sing ye unto it]. Meyer thinks that Paul fastened on this tradition to convey the idea that it was Christ who, in the form or apparition of this wonderful rock followed the host; as indeed also the Targum on Isa 16:1, and the Book of Wis 10:15 ff; Wis 11:4, assert that the Messias, the Wisdom, was by the side of the people for a protection in the wilderness. But, however, we may reject some of the absurd details only of that tradition, still it must ever be considered a monstrous suppositionat any rate, one in no wise hinted at in the Scripture, that the Messiah, or the angel Jehovah did in reality accompany the Israelites in the form of a rolling rock. Christ, the prexistent Messiah, the Lord who went with the people on their march, as the proper source of this wonderful drink, which, according to the bodily sight, streamed out of the natural, rock, is called in contrast with this a spiritual rocka rock of a supernatural kind, which carried in itself a divine power. The miracle of bringing water out of the rock, happened not once, but at least twice (Exo 17:6; Num 20:11). It was therefore not one particular rock which was concerned in the miracle; but as often as a like necessity occurred, there on the spot was also the water-yielding rock again. Now since every rock could render the same service by the same influence, so it appeared as if the rock accompanied the Israelites. The material rock, in this case, is non-essential; the water-giving power is the chief thing. This power was Gods, that same God who has manifested Himself to us in Jesus Christ. And He is called the Rock that followed them, because it was through His agency that the several rocks, one after the other, acquired the same water-yielding power. Burger. In like manner, substantially, Abarbanel [Wordsworth, Hodge. But Alford detects here a typical allusion to Christ in the sacraments of the New Testament].Observe also the preposition used; it is not , but , which is not causal, as if it meant thro the operation of, but it denotes the origin and source from which a thing comes. They drank out of a Spiritual Rock, which was Christ [Wordsworth]. Comp. Osiander, who, moreover, in the drink, as well as in the food, assumes the presence of a super senuous element along with the sensuous, by which these objects become so much more real types of that offered in the holy Eucharist. To this we would not object. The analogy abides the same: on both sides there is a food and drink of supernatural origina bestowment of divine life, nourishing and refreshing the human life, which, in the agency of the Rock that accompanied Israel in the wilderness, even Christ, ensures refreshment from itself, primarily to theearthly life; a shadow () of the refreshment furnished to our spiritual life out of the fulness of the incarnate and now glorified Christ, who has finished the work of a spiritual redemption. We must here hold fast to what our Lord said respecting the contrast between the Old and the New Testament manna (Joh 6:49 ff.). Your fathers did eat manna in the wilderness, and are dead. This is the bread that cometh down from heaven, that a man may eat thereof and not die.
To these lofty experiences of Gods gracious manifestations, of which all were partakers, the following words form a powerful contrast.but with the greater part of them God was not well pleased.i.e., they forfeited Gods favor and failed of the promised salvation. The proof of thisfor they were overthrown in the wilderness.On comp. Num 14:16. [The identical language of the Septuagint]. (Heb 3:17, ). The word , the greater part, comprehends more than those who were destroyed by the particular judgments, of which he afterwards speaks. It denotes the entire older generation, who, with the exception of Caleb and Joshua, must have died in the wilderness, and thus failed of the promised land.
1Co 10:6-11. Now., transitional. He here begins the application to his readers, by exhibiting the occurrences of the Old Testament in the form of ,these things., i.e., the judgments implied in the word over-thrown,judgments which they incurred in consequence of their God-provoking conduct,and which he proceeds to illustrate in particular instances.And these were intended to teach Christians what they would suffer under like circumstances.happened as figures of us.The word , whence our type, in the more definite, theological sense, means not simply an image, in general, to which the antitype () corresponds; but it is used to express any event, institution or person that, by a divine appointment, foreshadows, upon a lower stage of theocratic life, events, institutions or persons belonging to a higher sphere. Here, however, the word is taken in a purely ethical sense, and means example of warning, figures.The plural is here used because .Figures of usi.e., of our lot in like conditions. This construction is analogous to that in 1Co 10:11; hence it is not to be supposed that the subject of the verb is the the fathers, understood, and that we are to take as the accusative, meaning in respect to these things, including here the manifestations of divine grace, as well as of judgment.[A view of which, Alford says, I know not by whom suggested, but I find it in Dr. Peiles notes on the Epistles].
The divine intent in furnishing these examples is thus stated[of course an ulterior purpose, for they had their own immediate purpose as regards the literal Israel. Alford.]in order that we might not be lusters after evil things.Here we had better understand all manner of evil lusts, rather than the specific inordinate lust of pleasure (as Grotius). And so the following phrase,as they lusted,is not to be explained simply by the event recorded in Num 11:4. but by the manifold exhibitions of wicked passions made by Israel at that time. means one who is habitually governed by desire. The word occurs also in Num 11:34. Under evil things we are to include whatever is a violation of duty or a denial of love to the Lord or to the brethren. Of this sort was the eating of things offered unto idols () by the Corinthians. The lusting of the Israelites after flesh was a wicked caprice involving contempt of Gods provisions. Osiander.Under this general head he next selects a particular instance, which is introduced by neithera particle which does not necessarily connect matters cordinate.become ye idolaters, as were some of them.i.e., by partaking of things sacrificed to idols at the altar feasts, which was a species of idolatry. This is what the record in Exo 32:6 refers to. There we have an account of the worship of the golden calf, and of the offering of sacrifices, accompanied by sensual indulgences. In this clause, of course, Paul could not include himself; hence the second person, become ye, Neander. By some of them, Osiander thinks that Paul intended the choristers, perhaps the stiffest of them who lead off in the dance and song, and were afterwards slain by the Levites. It has been finely observed that as the Israelites, so also the Corinthians did not regard their conduct as actual idolatry, but both were on their way to it.as it is written, The people sat down to eat and to drink, and rose up to play.The word , to play, here refers to those lively dances which occurred at heathen festivals (comp. Exo 32:18 ff.). [And many of these dances, as is well known, were directly designed to provoke the most licentious passionsdances, of which many of those now practiced in fashionable society are the direct lineal descendants. Hence the close connection between idolatry and fornication, which appears all through this epistle. Hammond, however, has a long note, which goes to prove that was used to denote not only dances, but all manner of wanton lecherous sport, just as kindred words are used in many modern languages to express the same thing]. Idolatry ought, moreover, to be regarded as more than the fountain, for we may say, with Osiander, that it is the vilest fruit of an intensified sensualism.Neither let us commit fornication as some of them committed.Participation in superstitious practices led easily to the commission of that sin, from which he now proceeds to dissuade themgoing back to the use of the first personlet us.
This, indeed, was also a part of heathen worship, especially in the Corinthian temples, devoted to Artemis and Aphrodite; but it might also lead to idolatry, as was the case in the instance just alluded to (Numbers 25), where the Moabitish women enticed the men, whom they had seduced, to idol festivals and so betrayed them into idolatrya danger to which the Corinthians were much exposed (comp. chap. 5 and 6).And fell in one day three and twenty thousand.The number given in Num 25:9, and also by Philo, Josephus and Rabbins, is twenty-four thousand. The discrepancy is, perhaps, best accounted for by supposing a failure of memory. Besser says: Twenty-four thousand, yet not perhaps destroyed in one day. [Hodge says: Both statements are equally correct. Nothing depended on the precise number. Any number between the two amounts may, according to common usage, be stated roundly as either the one or the other]. The feebly authorized is an emendation; other attempts at harmonizing are arbitrary (comp. Meyer and Osiander).How indefinite the word , some is, and how it may be used to comprise a great multitude, is shown from this passage.Neither let us tempt.; is here intensive; it is found also in Mat 4:7, tempt beyond endurance.Christ, as some of them also tempted.The allusion here is to the event recorded in Num 21:4, where the people becoming weary of their journey, reproached Moses for bringing them out of Egypt, and expressed disgust at the manna. To tempt God means to put God to the proof to see how far His patience would go, and whether He would suffer mens unbelief and impatience to pass unpunished; or it may denote an impatient demand on God to help in some extraordinary way, and a conditioning of faith upon the result (comp. , Deu 6:16; Exo 17:2; Exo 17:7; Psa 78:18 ff.; Act 5:9; Act 15:10). According to Meyer, it expresses the discontent of the Israelites at their condition in the wilderness; he takes Pauls warning as aimed at the dissatisfaction of his readers with their oppressed circumstances during the time of their waiting for the second coming of the Lord. But there is nothing in the context which indicates this; but rather the contrary. Possibly Paul might have had in mind the sacrificial feasts and the desire of the Corinthians for enjoying them, inasmuch as in this there was manifested a disgust at what the Lord had furnished to them in their Christian state, akin to the loathing of the manna by the Israelites. In such conduct he might discover a tempting of the Lord, a trial of His patience. The Israelites demanded that God should appoint them a mode of life suited to their liking, that He would restore them the flesh pots of Egypt. In like manner the Corinthians seemed to demand of the Lord that He would allow them their old heathenish enjoyments. Neander. Or, he regards them as putting Gods grace and power to the test, in that they were exposing themselves to the danger of a relapse, and so raised the question, whether He would preserve them by increased bestowments of His gracein which case then we should find in the Old Testament precedent a challenging of Gods power and goodness, as to whether He could nourish His people with something else besides the manna in the wilderness (Osiander, Stanley). The first of these explanations squares best with the circumstances presented in Num 21:4, where the disgust of the Israelites at that which God had provided, was such a temptation as the Apostle speaks of. [It was a daring Him, in trying His patience by rebellious conduct and sin. Alford; so also Hodge]. Other attempts at explanation need not here to be taken into account, as they are too forced.The verb tempted takes for its object the pronoun Him impliedthough Winer takes it as absoluteand by this we may very well understand Christ (comp. 1Co 10:4; Exo 23:20; Isa 63:9 ff.). If we adopt the reading , then still Christ might readily be understood by the term, although the relation to the Old Testament would be satisfied if we took it to mean God. [Hence whichever of the two readings we adopt, we have in this verse strong evidence of the fact that Paul regarded the Jehovah of the Old Testament as none other than Christ Himself, the Eternal Word, who in various waysin natural phenomena and in the form of an angel, manifested Himself to the Fathers of the ancient dispensations, and was the real Ruler and Guide of Israel].and perished.If we adopt the reading , then the Imperfect here would denote the progression of the fact: They were being destroyed (Meyer). Yet the reading , is more strongly supported [and is adopted in all the later critical editions].by the serpents,[i.e., the well-known serpents; The article is so often omitted after a preposition, that wherever it is expressed we may be sure there was a reason for it. Alford].The last warning is against murmuringa sin of which the Israelites were frequently guilty (Num 21:4; Exo 16:8; Num 14:1 ff; Numbers 36 ff; Num 16:41).Neither murmur ye, as some of them also murmured.The particular instance here referred to, must be inferred from the judgment pointed to;and perished by the destroyer.The or , destroyer, appears in Exo 12:23, and it denotes the organ of the Divine retributionthe angel executing it; but this is not to be regarded as an evil angel (comp. 1Ma 15:22 ff.). Since only some are particularized as murmuring (be the number greater or less), likewise their destruction by an extraordinary judgment, the event alluded to cannot be the one narrated in Numbers 14. In that case the whole congregation rose in rebellion, and the judgment inflicted was the gradual dying out of the whole elder generation (unless we restrict the affair to the ten spies, who were the cause of that uprising, and who died of a plague before the Lord, Num 14:36 ff.). More suitable to our text is the circumstance mentioned in Numbers 16, where 14,700 persons were snatched away by a sudden visitation (Num 16:49). Primarily the murmuring here was against Moses and Aaron, because of the destruction of Korah, Dathan and Abiram, with their company, which was charged upon these servants of the Lord. But, in fact, it was a murmuring against God from whom the judgment came [a judgment which though it is not so specified there, was administered on another occasion by a destroying angel, 2Sa 24:16-17. Alford].In its application to the Corinthians, we are not to suppose that the murmuring they were cautioned against was on account of inferior spiritual gifts, or because of the restriction of their pleasures through the regulations demanded in the Christian life, or at their general condition as Christians; but rather it was the opposition which they were disposed to manifest against the teachers given them by God, and especially against Paul, an opposition which struck directly at the Lord Himself (Osiander and others). To make the parallel perfect, we must suppose the murmuring occasioned by Divine retributions, such as that hinted at in 1Co 11:30 : On this account many are weak and sickly, and some sleep.These references to the Old Testament he concludes as he began,Now these things were befalling. , [the plural verb, where the Gr. idiom would require the singular, expresses the plurality of events separately happening]; and the imperfect (were befalling) hints at the constant repetition of the case (Osiander and Meyer).them typically, as above , not in the theological sense, but for example, i.e., in such a way as by a Divine intent to indicate what would befall Gods people in like circumstances under the new dispensation. This point is more definitely brought out in the following statement.and are written,, singular, expresses the union of these transactions in the record of Scripture as one complete whole.for our admonition.Here is the purpose of the sacred narrative as ordained by God (comp. 1Co 4:14).unto whom.The relative refers to our (), and introduces an allusion to the near approach of the great judicial crisis, thus confirming his warning.have come, or into whose life-time have entered, and even now exist (perf.),the ends of the ages, . By this phrase the same is meant which is elsewhere termed , the consummation of the ages (Heb 9:26); or , of the age (Mat 13:39); also briefly , the end (1Co 1:8; 1Co 15:24; Mat 25:3; et al.); or , the end of all things (1Pe 4:7). The ages here are the great world-periods preceding the manifestation of Christ, and out-goings of which mark the incoming manifestation. The , the present age, is contemplated in its progressive unfolding through manifold periods, whose exit finally leads to the last decisive crisis which passes over to the , the future age. Now the Apostle regards his time as the time of this grand crisisaccordingly as a time of severe trials for the faithful, in which it became them to be on their guard, and for which it was important for them to prepare with earnest self-denial; and he presses it upon the Corinthians not to expose themselves to the extreme of danger by indulging in a false security. Paul had always good reason for considering the final catastrophe as near at hand, although he held the last time to be much shorter than it really was to be. Christianity is the goal and end of all earlier revelations, and no new one follows it. Hence the Christian is justified in considering himself as the terminus to which all the earlier developments of revelation point and conduct onwards. Neander.Next there follows a caution, to which a word of encouragement is annexed for despairing minds.
1Co 10:12-13. Wherefore, [lit.: so that, is used with the Imp. or Subj. to introduce an inference from what precedes. (Winer P. III, XLI. 5, note 1)]. Here it fitly leads in the practical exhortation deduced from the foregoing discussion. Since these events which teach us how those who stand in so close a relation to God and partake of such exalted privileges, may incur fearful judgments by their evil conduct, have been recorded in accordance with Gods purposes as warnings for us who live in this last most critical period of trial, and are going on to the final judgmentlet him that thinketh he standeth take heed lest he fall,i.e., beware how he indulges in a false security. The verbs to stand and to fall, taken from the phraseology of the ring, admit of a twofold interpretation. 1. The former: to stand fast in goodness and in faith; and the latter: to be betrayed into sin. 2. The former: to abide in the possession of salvation, to be sure of a gracious state; and the latter: to forfeit salvation. The second interpretation best suits the connection, and it presupposes the first. [Hodge puts the case more forcibly. The security cautioned against may refer either to security of salvation, or against the power of temptation. The two are very different, and rest generally on very different grounds. False security of salvation commonly rests on the ground of our belonging to a privileged body (the Church), or to a privileged class (the elect). Both are equally fallacious. Neither the members of the Church nor the elect can be saved unless they persevere in holiness; and they cannot persevere in holiness without continued watchfulness and effort. False security as to our power to resist temptation rests on an overweening self-confidence in our own strength. None so liable to fall as they who, thinking themselves strong, run into temptation. This probably is the kind of false security against which the Apostle warns the Corinthians, as he exhorts them immediately after to avoid temptation].Though the Romish interpreters think they find evidence here against Luthers doctrine of a fides specialis, according to which a Christian can with the greatest assurance be confident of his own justification and of his perseverance in it unto the end, yet they are opposed alike by the experience of Paul himself (2Ti 1:12; 2Ti 4:8; 2Ti 4:18), and of many a Christian after him who has enjoyed that certitudo fidei which, as a general thing, the Corinthians could not possess from want of firmness.no temptation; this denotes either an ordeal, especially by means of sufferings and persecutions, to which the verb to bear may refer; or, temptation, i. e., enticement to sin, to which the connection with what precedes, and the hortatory intent of the whole paragraph would point. Both meanings coalesce in the thought that their Christian character had been put to the proof by painful circumstances, as well as by sinful enticements, so as to show whether faith was strong; love, of the right kind; and hope, firm.has taken you but such as is human.All apology in reference to the temptations they had hitherto experienced, though not now existing, and all despair in regard to the severer trials before them, Paul here meets by the statement that what they had thus far encountered was altogether human , i.e., either: proceeding from men (such as the fascinations of the surrounding heathen life), in contrast perhaps with the properly demonic temptations of the last evil time which was to precede the revelation of Christ; or: suited to man, to his power of endurance, in contrast with the fascinations of a more dangerous sort, for overcoming which supernatural grace is required. [Hodge prefers the latter as the more natural and so the common interpretation. Ol shausen, the former]. For their encouragement in the future he points to the fidelity of Godbut God is faithfuli.e., true to His calling and covenant, consistent in His love and purpose (1Co 1:9), which would appear wholly-unreliable if he allowed temptations to befall His people that transcended their powers of endurance or resistance,who, for , because He,will not suffer you to be tempted beyond what ye are able.This expression seems to sustain the second interpretation given to human above,showing that a moderate temptation is meant by it. Compare the expression, Hos 11:4; 2Sa 7:14. Besides, it must be said that every temptation, though coming primarily from men, is to be ascribed to Satan as the ultimate cause (comp. 1Co 7:5; Eph 6:12), [and men and devils are alike under the control of the Almighty, who permits or restrains at pleasure, and to the degree that He sees fit.] The limit of permission is the ability to endure which God Himself has conferred. And this implies that with the later, severer temptations God will cause the strength of His chosen to increase (Neander). The same is true in respect to the time the temptation will last, of which he finally speaks.but will with the temptation make also the escape literally means escape, the passing out from, the of Theoph.; but here it denotes the way of escape, or the end (= , Jam 5:11). The with () cannot indicate contemporaneousness; but it implies only that the escape is connected with the temptation, that the latter will never be without the former. The use of the verb make in relation to temptation does not conflict with that of suffer, inasmuch as the Divine permission involves a direct providence. Even the tempting cause stands under the Divine sovereignty, and in its action is dependent on God. The emphasis lies upon .in order that ye may be able to bear (it), .This clause may be taken either as interpreting escape, showing that it will consist in the ability to endure; but this does not comport with the idea of an escape: or it maybe construed as an objective clause as rendered above, intimating that the result would be such as will comport with the designs of a faithful God. The verb , to bear, suggests the idea of a burden carried, and very appropriately, inasmuch as all temptation is for the believer as an oppressive weight, or that of a hostile attack under which one has to hold out, to endure.
DOCTRINAL AND ETHICAL
[1. A sound belief in the doctrine of the saints perseverance is ever accompanied with a conviction of the possibility of failure and of the absolute necessity of using our utmost endeavor in order to final success. No experiences of Divine favor in the past, no circumstances, however advantageous, furnish such a guarantee of salvation as to warrant spiritual repose. There is no perseverance without conscious and determined persevering, and the requisite effort can be put forth only under the influence alike of hope and fear. And he who apprehends no danger of being ultimately a castaway through neglect or transgression, will lack the motive necessary to urge him triumphantly to the goal].
2. The spirit of the true Christian agonistes as contrasted with that of the false one. This poor life entire for an eternal crown,so A. Knapp pithily describes L. Hofackers spirit; and this is the spirit of every true Christian warrior. In view of the crown of life, he hesitates at no sacrifice, is ready for all self-denial, does violence to his own nature, and never grows weary of mortifying the flesh through the might of the Holy Spirit (Rom 8:13; Gal 5:24; Col 3:6). Such as desire to belong to Christ, yet are ever yielding to their natural inclinations, and deal tenderly with the flesh even though the spiritual life may suffer thereby, and they in consequence are detained in the heavenly race, are put to shame by men of this world, who for the sake of temporal gain or renown, willingly strain every nerve and incur the most painful privations, yea, even hold life cheap in order to attain their end (Luk 15:8). Those who do not earnestly contend against whatever endangers their heavenly crown, and strive not with all their might to overcome the obstacles in their way, and so become weak and uncertain in their warfare, or who covertly entertain that which they ought to oppose, opposing it only for the sake of appearances, resemble pugilists who spend their blows in the air. Especially shameful is it for a person who is called to give others direction and encouragement in the holy warfare not to engage earnestly in it himself, and to shrink from the requisite self-denial and to tire in the race and grow lukewarm in the fight, so as to appear like the herald, who, having proclaimed the terms of the conflict to others, has been found himself unworthy of the prize (1Co 9:24-27).
3. Carnal security, its fatal character. The reason of lukewarmness in temper, of deficiency in self-denying earnestness, of abandonment to all manner of impure inclinations, of entanglement in ungodly objects, and worldly lusts, of idolatrous cleaving to the creature even to the lowest self-debasement, of strife with God and His providence both in disgust at the gifts He sends, and in murmurs at His judgmentsthe ground of all such bad conduct in those who would still be Christians, lies most frequently in a false security, in the vain conceit that there can be no failurethat the goal of salvation will certainly be reached, because a person has once been received into the fellowship of believers. All such false security in His people, God has taken pains to counteract from the beginning, and in their history He has furnished warnings against it for all time to come. In the judgments which befell that earlier generation, so distinguished for the marvellous bestowments of His gracejudgments inflicted because of repeated offences against their covenant God, a threatening has been issued to the Church of the New Covenant of a similar fate in like circumstances, according to the abiding law of the Divine rule (1Co 10:1-11).
4. Frowardness and false security readily give place to despair when severe temptations arise. As in opposition to the former, we must point to the Divine retributions in order to awaken a salutary fear; so in opposition to the latter we must point to the truth of God and the steadfastness of His love. God never ceases from His work of grace, and will not fail to furnish needful assistance to honest fighters; and He will moderate the measure and duration of the temptation according to the strength He has afforded; so that at the right moment He puts an end to the trial, in order that those who are tempted may be able to endure in the conflict (1Co 10:12-13).
5. Burger:A person may be endowed with all the seals and tokens of Divine grace, and yet through personal infidelity be lost (1Co 10:15).
6. In Christ all the threads of the history of the Divine revelation run together. He is the true and sole manifestation of the eternal God. In the midst of the ages He entered into the human race, and took upon Himself personally our nature, in order to perfect the work of redemption and carry out the purposes of Gods holy love, and prepare the way for the final judgment of the world, in which He as judge will determine the lot of every man in accordance with the manner in which he has treated the Divine grace proffered him in His word and works. But this whole work He has prepared and foreshadowed under the older dispensation alike in the promise, and in the law, and in the manifoldness of His operations and providences, whereby both are led, established and confirmed in life, and secured against unbelief and disobedience. As the messenger of Jehovah, on whom Jehovahs name is written, who bears imprinted on Himself the Jehovah-character, and carries the image of the unchangeable, holy, merciful and true covenant God stamped in every word and deed, He is Israels deliverer from bondage, his protector and helper in extremest necessities, his wondrous guardian and supporter in want which no natural means may relieve, who out of His own fulness furnishes him the life-sustaining manna, who pours out for him the life-refreshing water, who bears with him in unspeakable patience, but also at the same time exercises toward him a judicial severity. And what He does, ordains, or controls through His own personal manifestation, He has previously indicated both through individuals and their doings, and through manifold ordinances, administrations and judgments, intended for the instruction, for the comfort and warning of us in these last days.
HOMILETICAL AND PRACTICAL
Starke:1Co 9:24. The running includes: 1. a turning from sin; 2. a turning to the goal, i.e., God (Act 26:18); 3. the exercise of the powers of the new man in the obedience of faith and the mortification of the sinful life; 4. the refraining from all hinderances, such as the lusts of the flesh, the lust of the eye and the pride of lifeand indeed not simply from what is evidently sinful in itself, but also from things otherwise lawful, by which a person may either injure himself or put a stumbling-block in the way of others.Ordinarily only one person obtains the prize; but in Christianity we can all obtain it, even though one may run faster than the other, provided only that we are steadfast. For as the faith is the same for all, so also is the race; although the degrees of glory attained may be various.In the race no account is made of what man does in his own strength, or of his own will (Rom 9:16); but if God chooses to draw us by His word, and we resist not, then He grants the ability to come to Christ, and to follow Him, and to run with patience the race set before us (Heb 12:1 ff.).Hed.:If they who run fail of the prize, what hope can those have who sit still, or fall back, or stop in the way? Ah! the obtaining of salvation is no childs play. Earned indeed was it without our labor; and now the prize being there, we must strive for it. Earnestness, earnestness, fear and trembling (Php 2:12) are necessary to reach the spot where the crown is put on the victors brow (2Ti 2:5).Standing and running both belong to the true Christianstanding, as opposed to falling; running, as opposed to idleness and standing still, and to unfaithfulness in falling back (1Co 16:13; Heb 12:1).We should press to God through all things, and rest in nothing but in God (Mat 11:29).With beginners Christianity is only a walkthey go step by step; but with the experienced it is a race.
1Co 9:25. A Christian is bound to refrain from whatever obstructs his course, and to use all means for increasing his spiritual strength. The particular things to be avoided must be determined by each one for himself.A person must be converted to God before he can have peace with God, and the pledge of salvation in his own soul, and can with a watchful eye avoid whatever may disturb his peace or injure his neighbor, and therefore ought to be denied.The hope of an eternal crown keeps us from carnal gratification, and is a great incentive to perseverance (Rom 2:7).
1Co 10:26-27. Luther:As a combatant who swerves from his course must fail of his goal, or in fighting makes false strokes, and wastes his strength in the air, so is it with all who would do good works without faith; for they are altogether uncertain as to how they stand with God: hence all their doings are mis-runs, mis-strokes and mis-doings.The faith which works by love hits the foe squarely; since faith allows not of despair, nor love admits a false security.He instructs best who teaches by example.He who is void of spiritual life, runs by his own strength, and so runs into error and sinks at last.What we venture on in the name of Jesus, and at His bidding, obtains the crown. What we do apart from Him, is lost work.How many air-strokes and mis-strokes are given by those who have not the mind and weapons of Paul!air-strokes in preaching, in the supposed vindication of truth, in prayer, and the like, under the idea that the foe has been finely hit or utterly laid low, and that a good work has been well done (1Ti 6:3 f.)!Something of the old Adam still clings to the best of Christians: hence they have to fight with themselves daily, and as Christ did towards Peter (Mat 16:23) show the devil the door.The flesh must obey the spirit, and for this, discipline and self-crucifixion are necessary. Woe to those who take the covenant of God into their mouth and hate discipline (Rom 2:17-23)!
1Co 10:1 : The pillar of cloud is a type of Christ, a token of Gods gracious presence, for in Christ the Fathers glory dwelleth (Joh 1:14).The cloudy pillar was to the Egyptians a horror; to the Israelites a comfort: so is Christ to the godless an object of dread: to the faithful a source of consolation. The cloudy pillar departed not from the people day nor night; Christ is with us evermore. 1Co 10:2; Baptism is a token of Gods grace and beneficence, just as was the passage through the Red Sea; it slays the old man and makes the new man live. Pharaoh dies but Israel survives. As God, by His miraculous favors, assured the Israelites of His gracious presence and aid, so is holy baptism a strong seal of the divine promise, and a sure witness of divine grace. As the Israelites were pledged by their deliverance to believe in Moses doctrine, go are we pledged by baptism to believe the word of Christ and follow His commands. 1Co 10:3. The manna was a type of Christ: 1. as to its sourceChrist was the bread from heaven; 2. as to the place where it was giventhe wilderness is an image of this troubled life; 3. as to the mode of gathering itwe must seek Him early; 4. as to its enjoymentsthe true Israelite enjoying Christ, with all His blessings; 5. as to the tasteChrist, the bread of life, surpasses the most delicious and refreshing food; 6. as to the punishment which follows upon contempt; 7. as to the provision made for remembranceChrist has ordained a holy supper as His enduring memorial (Joh 6:31-35). 1Co 10:4; The rock is a type of Christ, the Rock of our salvation, and the foundation of His Church (1Pe 2:6), who, smitten by His sufferings, has poured out for us the water of life. 1Co 10:5. Hed.: The manna, the gushing rock, and the pillar of cloud could not hinder the destruction of Israel. Where was the failure? It was in obedience to the truth, and in that holiness without which no man shall see the Lord. So also may those who have been made partakers of Gods grace, in Christ, be finally lost, if they do not remain steadfast in such grace through faith. 1Co 10:6. Where sin is there punishment ensues; on pleasure follows pain. The terrible histories of Holy Writ ought to serve as the perpetual preachers of repentance, and stand as abiding monuments of the ever-burning wrath of God. If evil lusts were not sin, God never would have said: Thou shalt not covet (Rom 7:7).
1Co 10:7. It is an abomination to confer on a miserable creature the honor which belongs to God alone.Most banquets, and especially marriage feasts, among Christians of the present day are a very subtle, yet really wicked idolatry; and an evidence of such an inward apostasy from God as would justify our calling the participants godless, i.e., persons standing in no covenant of faith and love with God (1Co 10:31; Tit 2:12).
1Co 10:8. The regenerate do, indeed, at times, feel the excitements of impure lusts; but they allow not themselves to be betrayed thereby; they sigh over the evil, resist it by the grace of God, and try to quench the spark, and pray for forgiveness (Gal 5:16-24).Whoredom is a three-fold sinagainst God, whose temple is desecrated; against our neighbor, who is partly offended and partly disgraced by it; and against ourselves, by the violation of our conscience and the defilement of our body.
1Co 10:9. Let us not step out of our calling and scorn the means ordained for our temporal and eternal welfare. For Christ means to rule us, and not to be ruled by us.
1Co 10:10. Those who murmur against pious government and faithful preachers, sin not against man, but against Christ Himself. What do people mean by complaining that God does not do rightly by them? If they only considered how far they fail of acting in accordance with Gods will, what reason would not every one find to complain of himself! Complain against your own sin, otherwise God will begin to complain of you. What can follow then but ruin and damnation (Lam 3:39)!
1Co 10:11. We are more fortunate than the ancients; for we not only have the same commands of God which they had, but also their examples for our instruction, exhortation, warning and comfort. Many other advantages have we also; they have the shadow, we have the substance (Col 2:17); they were servants, we are children (Rom. 13:15); they were under the yoke, we are free (Act 15:10); they were taught by Moses, we are taught by Christ (Heb 1:1 f.).
1Co 10:12. Hedinger: How easy to fall! Watch, pray, trust neither the foe nor thyself. But many think that they are standing, even though they have not yet arisen, but are lying buried in the filth of sin. Prove thyself!If we are imagining ourselves firm and strong, then have we the most reason to fear our weakness and our inability. Distrust of ones self is the ground of the Christians strength.We shun many a fall by lying beautifully low upon the earth (Pro 28:26). Shunning all hinderances to good, and all temptations to evil, and industriously using the means which serve for our confirmation. It is a very common temptation with young converts to trust themselves too much and not to be rightly observant; and hence they are easily entrapped by the treacheries of sin, and betrayed into a fall; therefore this warning is very needful for them.
1Co 10:13. Hed.:Those temptations are called human which do not require us to resist unto blood (Heb 12:4), and which do not yet amount to the fiery darts of the devil (Eph 6:16; 2Co 12:7). Among the temptations of Satan are to be reckoned all those severe trials which believing souls are constrained to endure under the divine permission; although Satan is not altogether quiet in those human temptations which spring from original sin, and from evil examples and seductions. Besides these, there are yet divine temptations, wherein God puts our faith to the proof (Genesis 32), purifies and confirms us through all measures of suffering (1Pe 1:7; 1Pe 1:9; 1Pe 1:12 f.; Jam 1:3; Heb 11:11), and also for our good delivers us to Satan that he may sift us (Luk 22:31), and thereby prove that Satan can avail nothing against us (sixth petition in the Lords Prayer). Why do ye then complain, ye tenderlings? The cross is not so great but that the strength to bear it is greater; the cross carries us, and not we the cross; for in the cross there is power, and there is none in us. With the cross comes power, and with the power the cross.
Berlenburger Bible. 1Co 9:24. Genuine Christianity is a real race-course, but the proper running on it is no rambling. If people learn that they can be made happy by the Gospel, and observe that a good thing may be made out of Christ, they will devote themselves to Him outwardly, and run after a certain fashion. Many do this in a more exact sense when they taste the good word of God a little, and submit to repentance, and begin a pious and honorable life. Many continue earnestly in prayer, and in all manner of good practices, their life long; but yet maintain their own secret designs. But because they run in their sinful nature, and not in their divine nature, they never reach the goal. The Lord Jesus Christ, who Himself ran the race, is the Judge and Rewarder of those who run it after Him; and besides, He gives unto them strength and courage for running. All may reach it, provided they are only earnest in their endeavors. Why should we run without such a hope? But the realization of it takes place only in the birth, and in breaking through the strait gate into the new divine life, and this demands the deepest earnestness and death-struggle, in which body and soul may often perish before the gate of life is reached and found open. All power which is capable of furthering our right race towards a sure prize, must be obtained from Christ by the prayer of faith. Ho, by His Spirit, extends to us His hand, and leads us by this secret way. Observe well where your desires run, in order that, under a fair show, you may not after all be seeking your own ends. We must not only run so as merely to imagine that we may succeed; but we must earnestly strive actually to succeed. Spiritual running consists in the eager stretching and straining of the spirit after the promises of God in Christ Jesus; from this there follows an earnest pressing forward to the new birth, together with all needful watchfulness, fidelity and diligence in the daily obedience of faith, and mortification of the sinful man. Above all is it necessary to keep ones self disentangled. Besides, the soul must abide unwearied in its endeavors to rise to the highest good; and even when it would fain stand still, or sink down, must it rally again in daily repentance, through the power of God, and hasten zealously along its course. It is the selfish and treacherous carnal understanding which often plants itself in the way, and perverts the powers of the soul to such things as not only bring no reward, but also hinder our obtaining one.
1Co 9:25. He who means to race makes himself light, and lays aside needless incumbrances. If the heart stands open to the Lord, and to His Spirit, free from all inordinate delight in and cleaving to visible, things, and to itself, then it is strong in the Lord and filled by Him; and all powers of darkness, and the hidden might of sin are bound and cast out by Jesus Christ, the Lord of victory.Not that suffering and striving earn salvation; but the great Awarder of the prizes deems no one worthy who does not value that which is precious and dear to him above everything else.The prize is Jesus, in His Spirit, the great mystery of godliness. Those who rightly win it have an eternal satisfaction therein. We can only stand before the Father in the Son. But of Him can we become partakers only in the new birth, by which He is formed in the human heart. Therefore must the lovers of Jesus direct their aim and desire only toward Him; in Him will the hungry soul alone delight itself; therefore do all its energies go out after Him, for whom it counts all things but loss, that it may win Christ and be found in Him (Php 3:8-9). Draw us and we will run after thee! Confirm those whom Thou hast drawn, and give us ever new power that we may never be weary in pressing forward to this prize until it has been obtained.
1Co 9:26. Ordinarily there is a lack of clear knowledge and certainty as to what is the true prize, and what the way to it. The path to life is confusedly and wrongly apprehended, and a persons own choices often get mingled in with it. One falls upon this and that outward duty, engages zealously in prayer his life long, reads all good books he can get, exercises himself outwardly in good works, mortifications, alms-giving, mean clothing, and thinks thus to force salvation by his own running and striving, whether he has Christ already or not; this is to run uncertainly.Beatings of the air are the strokes which are not given by the Spirit in the soul. Those persons only beat the air who do not hit the foe whom they ought to ward off. They are very zealous about others; but have no just perceptions of themselves; they will engage in outward lip-devotion, and forget at the same time the inward prayer of the Spirit, and earnest striving against all sin; they will busy themselves in studying and speaking about Divine things, or even in disputing about and criticising others, and prefer this to actual fighting themselves; or they will cease from warfare because nature recoils from a complete extermination; or they will devote themselves to the society of other pious persons, and entirely forget their own duties; or they will rest content with keeping up simply fair appearances. And even when one has begun in right earnest, what numerous beatings of the air often take place in the conflicts of the heart, which the Spirit of Wisdom discloses afterwards to each one when ho comes truly to seek God! In general, it may be regarded as an ineffectual warfare when a person is loth to cross his own will and flesh, or does not lose his own life even unto a true self-mortification, but always keeps something secretly in reserve. These the archenemy still holds in a subtle snare of secret lust, just as he may yet hold others through fear that they will not properly deny themselves every thing out of dread of detraction and mockery. Art thou letting go all things seen for the sake of something better? Art thou closing up thy sense and heart against that which wrongly entices thee? And art thou striving earnestly against all uprising lust? Art thou wrestling also earnestly with God, and holding on until He blesseth thee? Art thou risking body and soul, and all things for the sake of winning the pearl? Holdest thou no agreement with Satan and the world, and thine own flesh? And hast thou renounced these things forever?
1Co 9:27. He whose senses are not yet slain can never become spiritual; but remains always carnal. Each one, according to his own condition and his predominant affections and temperament, is required by God to refrain particularly from that which is most apt to take him captive. We must bring our body into subjection in order that we may not fall into subjection to it. This is the right sort of theologythat the teacher himself hearken to the word of truth, in order that he may appear as an example to the flock, and show that obedience is possible. He who in this respect follows Christ is acceptable to Him and useful to men.
1Co 10:1 ff. It is possible to effect an entrance, and then to stand still and lose all that has been gained.In the true baptism we acquire every thing. Therefore it becomes us to enter renewedly every day into the death of Christ, and allow the old false disposition to lie buried in His grave, and also daily to put on the new life in the might of Christ through the prayer of the Spirit.The true bread from heaven gladly imparts life to the world, provided only that we are eager to partake of its fulness. As Christ gives Himself for our food, so may He also serve as a drink to all who thirst after righteousness by means of His Spirit, which is the true water of life.Christ is not a remote, but an ever-present Saviour. He ever walks with us.
1Co 10:5. Many may commit themselves to the protection of God (the cloud) and pass through floods of tribulation (the sea); they may be baptized, and enjoy the Lords Supper with great interest and devotion. Yea, they may actually partake of the Lord Jesus in their own souls, and yet, after all, fail of the prize, and apostatize from God, so that He can have no pleasure in them.
1Co 10:6. A typea sketch such as shall be preserved for all time. This is grounded on the uniformity of the ways of God.In all our conflicts and self-restraints we must begin with our desires and lusts, which are the root of all evil. The temptations to sin are to be attacked in the very first motions towards it within us, and suppressed by the Spirit.Even the best things may be turned into occasions of sin if they are sought with a selfish will. All desires which depart from God and go after the creature are impure and reprobate: for God demands our entire affections for Himself.Christ is our pattern to be imitated. The example of Israel, on the other hand, is held up for a warning.Unstable souls are easily seduced to that which is false ere they are aware; hence the importance of shunning promiscuous intercourse and putting a tight rein upon our desires.
1Co 10:7. How fares it with the Christianity of the time and its festal days? In the morning, if convenient, people perform their intended prayer and worship; then they feast according to their appetites, and finally rise up to play, or to pass time in gossipping, or to indulge in corrupt practices. And is this the service to which the Israel of God is called?He who will walk surely must beware of devious paths, and, for the sake of his Saviour, avoid the charms of false affections, and all idolatry of the creature, and all sectarianism, which beguiles him from his Lord: then will God also preserve and keep him.
1Co 10:8. It is the part of true temperance to avoid the occasions of sin and all corrupt conversation, for we can seldom leave such things undefiled. Our fidelity to our proper Bridegroom is manifested by our carefully avoiding all defilement of the flesh and of the spirit, and by abstaining from all spiritual adultery through illicit attachment to any creature. Both these sins incur sore judgments.
1Co 10:9. All discontent and murmuring against God and His gifts is a tempting of Christ(Since His incarnation it has become far easier for us to assail His Light, His Word, and His Spirit, because He has declared that He is with us every day; especially by doubting whether He will fulfil His office in us, from the fact that we do not as yet experience any victory over sin, or feel the power of His presence and love. He who breaks the law and follows his inordinate affections, and still desires that God should redeem him, is guilty of tempting God.
1Co 10:10. A fearful commotion often arises in the breast of man if his flesh is not gratified: he blames God for His ways, and murmurs at Gods instruments. In this way the mystery of the Cross is assailed, and the great enemy overpowers the soul and suffers it not to come and bow before God.
1Co 10:11. Since we have the example of so many centuries before our eyes, the greater watchfulness is demanded of us unto whom these last times have come, inasmuch as the harvest and the sifting is at the door, and Satan rages against all who are hastening out of Egypt, knowing that his time is short.
1Co 10:12. If a person intends not to fall, he must ground his salvation not upon his own strength, and on the fact that he stands, but he must cleave to God alone. For if by clinging to the Lord we become one spirit with Him, it follows that those who do this can no more fall than He can fall.
1Co 10:13. Man; because he intends to be on the lookout, feels safe and fears not danger. But when he is assailed, he looks only to the temptation and despairs. The heart is a deceitful and desperate thing (Jer 17:9).Aside from those human temptations which occur in ordinary life, and spring directly from human corruptions, there are others of a superhuman and spiritual character; these fall upon us like an armed man. Nevertheless they cannot injure the faithful (1Jn 5:18).The faithfulness of God here stands like a pillar, firm and strong, around which all things rage and storm in vain. But it is His own pure, unfalsified inclination and love to the soul which causes Him to deal with it in all respects so prudently and savingly, and which prompts Him to omit nothing which is for its welfare, and to allow nothing which is for its injury. Temptations, so far as they are beneficial to the soul, only reveal Gods holiness and love; and He soon puts an end to the same, so far as their power to overcome is concerned. In the converted man there is a certain degree of ability. It is Gods power bestowed through the Holy Spirit, in which Paul claimed to be able to do all things (Php 4:13). Therefore it is the fault of our indolence if we think ourselves incapable of overcoming any temptation. In all truly anointed Christians their ability is equal to their temptations. Let one only learn to pray aright, and to understand what it means when we ask, Cast us not away from Thy presence! God knows already how much He will permit; and how to counterbalance it. He permits and does not permit. His truth remains fast. The eternal, almighty, faithful, righteous God must indeed be greater than that which attacks us (Joh 10:29). God is not unrighteous in the slightest particular; He asks only what He has given. Learn then to know thy abilities, O soul, and what thou hast in thee of Christs power! Regard not the might of sin as greater than the power of God. He has loved thee, and in love He will keep thee; for thy spirit, which is from Him, is a costly jewel in His eyes; this He must lay claim to and rescue from all danger. He cannot deny Himself in regard to it. When He appoints a temptation, He at the same time also sets the bound to it, and opens a way of escape. Of this a man may assure himself by committing himself only to God. The ways of escape are as numerous as the temptations. When reason sees no termination, then God opens a wide door through which the heart that had been driven into a corner suddenly discovers broad spaces before it; therefore hope in Him at all times (Psa 62:9). If He imposes a burden, He likewise will help, and will not impose too much. He will measure all things by your capacities; for we have a faithful High-priest who has compassion on our weakness, and will make all things possible for him who trusts. He who looks one-sidedly, or only at temptation, and not at the God, who is with us in the strife, must certainly fear and tremble whenever the waves appear ready to engulf us.
1Co 10:27. The Apostle here regards the body as that which binds us to the visible world, by means of which all outward temptations press, and wherein also our natural desires seek their satisfaction and become at last tyrannous habits. Besides, it is the body with its needs which gives a plausible pretext for many weak compliances with the wishes and fashions of the world. He who holds this near foe in subjection rids himself at the same time of many others who through it acquire power over us. If we treat it rigorously as something which must soon be given up to death and corruption, and the final dropping of which is for the spirit a desirable deliverance, then will all which affords us advantage only so long as we are in the body appear insignificant and trifling.1Co 10:1 ff. The developments of Gods grace continue steadily onward, and grow in importance.Temptations to apostatize press most amid circumstances seductive to the flesh; hence the injury of incorporating into our religion many such things as are attractive to sense, and strike our natural feelings. Of this sort are processions, pilgrimages, gaudy shows, the pomp and parade of dress, by means of which our spiritual faculties are rather overpowered than cultivated.
1Co 10:11. Persons often feed the flesh on the histories of the Old Testament, especially on the sins of the ancient saints. But they should also remember the judgments which fell in consequence.The Old Testament, so far from being played out, has at the present an application clearer and fuller than ever before.
1Co 10:12. The world often talks strangely. Concede to it the power of godliness in any degree, and it suddenly becomes very weak, and begs to be excused, knows nothing of such matters; but warn it of danger, then how it rouses itself, and refuses to acknowledge the presence of temptation. The circumspection of Christians it derides as pure weakness, and their acknowledgment to divine grace for ability as sheer pride.
1Co 10:13. Gods Word does not aim to make us anxious, but only to increase our confidence in God, and take from us presumption.
Heubner:1Co 9:24. What a variety of runners are seen in the lists of this world, differing in strength, zeal and aim. This whole life is a running after something, and each is anxious to get ahead of the other. But the number of those who are striving for an eternal goal is small. The fewer there are, however, who attain the goal, the greater the honor, and this should awaken in Christians a holy ambition.
1Co 9:25. The Christian should exercise a stringent self-control. Refrain from defilement of the body and spirit through love of pleasure; beware of earthly cares, of idleness and sloth, of vanity, ambition, cowardice, and of all cross-shunnings! Always remember that eternal glory is at stake! Like the fading wreath, all earthly things possess only an imaginary worth, and therefore soon lose it. What do worldly men gain at last for all their cares and labors, their restless toil, their self-humiliations and fawnings, their search and strife? A hand full of sand, a glittering puff of worldly honor. There is no reality save in what is heavenly and divine.Christianity an earnest gain. The prize at stake there is the highest.
1Co 9:26. The Christian warfare is no uncertain conflictno snatching at phantoms, but a striking for a definite object. This definiteness imparts consistency to the Christian, and gives clearness to his endeavors (Heb 13:9).
1Co 9:27. In a strife which requires opposition to every evil lust, and where, instead of coaxing and pampering, we must deny the flesh all satisfaction, it is necessary to maintain a steadfast perseverance and an indifference to pain.He who intends to teach must be doubly watchful over himself. In the preacher three things must preach: heart, mouth, and life. The life must illustrate what the mouth speaks, and the mouth must speak what the heart feels.
H. Mller.1Co 10:5. The liberation of the children of Israel is an instructive type of our redemption; Pharaoh is the image of Satan; the servitude in Egypt represents the tyranny of sin; the pillar of cloud Gods gracious protection. The Christian must march through the sea of this world; his way lies through the wilderness, and he seeks a Father-land in heaven.Even in the Old Testament the divine agent is Christ, and with the believer now He is omnipresent, giving us the water of eternal life forevermore.
1Co 9:24 to 1Co 10:5.Pericope on Septuagesima: I. Exhortations to earnest endeavors after salvation, drawn, 1. from a comparison with the zeal shown by men of the world (1Co 9:24); 2. from the glory of the end sought (1Co 9:25); 3. from the certainty of obtaining a prize (1Co 9:26); 4. from the shame of that destruction which would overtake us, in case of failure (1Co 9:27); 5. from the proffered means of grace (1Co 10:1 ff.). II. Warnings against pausing in our Christian career, drawn, 1. from the consequent loss of the end in view; 2. from the loss of the points gained, and subsequent lapse into bondage to the flesh (1Co 9:27); 3. from the stagnation of our Christianity (1Co 10:1-5). III. The strife of the Christian: 1. as to its peculiarities, a, its aims, b, its foes; 2. as to the prize; 3. as to its means. IV. Christianity in reality and in appearance: 1. the formeran earnest striving after perfection, which alone, yet surely leads to salvation, and by which man becomes a pattern to his fellow, and acceptable to God; 2. the lattera mere outward union to the Christian Church, confession with the mouth, a formal partaking of the sacraments without any inward strengthening and confirming of the heart upon the rock of salvation, and consequently without any real improvement, and therefore displeasing to the Lord. V. The causes of a sad mediocrity in Christianity: 1. the lack of earnestness; 2. disregard of the prize; 3. neglect of means (Heubner).
Oetinger:What is requisite in order that a fighter for the crown may be temperate in all things? 1. He must know what is costliest in this world; 2. He must esteem the blood of Christ and its preciousness above his own life, and above all precious substances.L. Hofacker: The Christians race, for the heavenly crown: 1. concerning some deviations from the true course; 2. concerning the true course itself, comp., also, J. M. Sailor, Saint Pauls glimpses into the depths of wisdom, p. 176 ff. If thou wilt succeed in thy race for the goal, in thy contest for the crown, pray, watch, deny thyself, and thou wilt find in God eternal life, thy prize and thy crown.
Lohe, 1Co 10:9 :To those who ask for bread, God does not give a serpent (Mat 7:9-10); but to those who will not have His bread, He sends fiery poisonous serpents.
1Co 10:6 ff. (Heubner): 1Co 10:6. The history of the Jewish nation is a mirror for all mankind. Every portion of it can be made an example to quicken and to warn.Do not many Christians yet say, that Christianity begets a joyous life, and sigh after earlier and forbidden enjoyments?
1Co 10:7. In all men there lingers some proneness to heathenism; to deify nature, the visible and the material. Subtle poisons are more dangerous than the grosser ones. Luxurious living is a species of idolatry; worldly enjoyments allure the heart into apostasy from God; the sinfulness of these things consists in the fact that they kindle desire, and lead to actual excesses. Hence the importance of insisting upon conversion. The truly converted turn of themselves from the world.
1Co 10:8. Sensual indulgences among the more refined nations are worse than among the uncivilized, and inflict greater mischief.
1Co 10:9. Oh that every one in the commission of transgression would consider that he is tempting Christ; that he is, as it were, challenging Him to inflict punishment! This we do when we oppose His Word in unbelief or disobedience; when we are not pleased with His laws, and try to devise some easier course. The serpents which will destroy us are the gnawings of a guilty conscience.
1Co 10:10. Murmuring is opposition to Gods providence, complaint at His ways and allotments; and this is a denial of the divine goodness and wisdom.
1Co 10:11. We Christians live in the last period of the world. The thought of the speedy winding up of the worlds history should make us more faithful.
1Co 10:12. The fall of others should make us more careful about ourselves. He who thinks he has nothing to fear from such temptations is most exposed to a fall; he does not take heed.
1Co 10:13. The power of man is of limited extent; and there are temptations too strong for it. Nevertheless, we may say that we can overcome all temptations; since God knows everything, even the power of every man, and orders everything, so that the temptation never exceeds the power. To beginners He gives easier tasks; to those further advanced, heavier ones.
M. F. Besser.1Co 10:1 ff.: Let no one pass unheeded the warning which is contained in the five gracious experiences of Israel, and in the five apostasies of that ungrateful people. They all marched out of Egypt, and they all underwent baptism in the cloud and in the sea, and therein enjoyed the first-fruits of the covenant; and just so God has redeemed all of us Christians out of the world of corruption, and called us to the fellowship of His Son, through holy baptism, and has placed us upon our way to a heavenly home, blessed with the benefits and powers of His kingdom. But only those who run in faith to the end obtain the prize.
1Co 10:3-4. The mere eating and drinking at the sacrament alone will not serve. It not only profits nothing, but it also fearfully injures a person to belong to those whom Christ waits upon and refreshes, if through unspiritual or unbelieving conduct, those who eat and drink make themselves unworthy of the spiritual gift.
1Co 10:5. No Christian merits the divine complacency by virtue of his obedience and holy life, but only by virtue of Jesus Christ (Eph 1:6). But although our good Christian works may not merit Gods favor, yet our evil unchristian works, if we remain impenitent, will drive Gods favor from us.
1Co 10:6. The proverbhistory is the instruction of life, is especially true in regard to sacred history, which is no lifeless narrative, for says Luther: the work and government of God in His Church, is the same from the beginning to the end of the world, even as also Gods people, or the Church, is thro all time, one and the same.
1Co 10:7. The spirit of the world sets up, sometimes one and sometimes another form of idolatry as the order of the day. Whether the world, in its banquets and balls, and theatres, actually crowns idolatry, as at Corinth, or whether it deifies the things and persons themselves, in which it takes pleasure, and uses them as its highest good, it is idolatry all the same. What happened in the camp at Sinai is still reflected before our eyes. The Sundays and feast-days of the Church are selected as the favorite pleasure-days. [Holy days have become holidays]. Lord, lead us not into temptation!
1Co 10:8. Balaams device pleases the world when it sees that it is not possible to rob Christians of their crown by violence. It knows well what takes away the heart (Hos 4:11), and it loves to present the wine of temptation to those who have once escaped from the mire of the world. Let us watch and pray that we enter not into temptation.
1Co 10:11. In this last time (1Jn 2:14), this N. T. time of the end wherein we live, those temptations to apostasy occur preliminary to the judgments which are indicated by the types of the earlier times. The five temptations of the fathers in the wilderness (viz., to greedy lusting, idolatry, whoredom, provoking God, and murmuring) are our temptations also, and we should seek eye-salve from the Holy Spirit (Rev 3:18), in order to enable us to see these temptations in their present form, unbetrayed by the spirit of the world, which gives to evil an innocent or venial name; which calls the pursuit of pleasure, liberty; gives to idolatry and whoredom the name of progress and enjoyment of life; and to murmuring and tempting of God, the name of independence and manliness.
1Co 10:12. See to it, that thou dost not fall! The tempter can throw no standing Christian by force.
1Co 10:6-13. Pericope on the ninth Sunday after Trinity: I. Heathenism among Christians: 1. Description, a, as to its sourcethe evil, godless mind; b, its immediate effectsexcesses and crimes (7, 8); c. final resultunbelief and despair. 2. Application for self-examination, mourning and quickening. II. The mode of avoiding falling in the midst of temptations. 1. By observing the multitude of temptations (1Co 10:6), especially those which are particularly dangerous to ourselves (710). 2. By laying to heart the punishments which will be inflicted in case we fallboth physically and spiritually (810). 3. By humility, by the recognition of our own weakness, and by realizing the consequences of error (1112). 4. By trust in God, and prayer for support (1Co 10:13).
[Barnes, 9, 1Co 10:27 :1. Ministers, like others, are in danger of losing their souls. 2. The fact that a man has preached to many is no certain evidence that he will be saved. 3. The fact that a man has been very successful in the ministry is no evidence that he will be saved. 4. It will be a solemn and an awful thing for a successful minister to go down to hell. 5. Ministers should be very solicitous about their personal piety.
R. South, 1Co 10:13 :How, and by what means, God delivers us from temptations. I. If the force of the temptation be chiefly from the vehement importunities of the evil spirit, God often puts an end to the issue by rebuking and commanding down the tempter himself. II. If the force of the temptation be from the weakness of a mans mind, God delivers by mighty, inward, unaccountable supplies of strength. III. If from unhappy circumstances, by a providential change in the whole course of his life. IV. If from the powerful sway and solicitation of some unruly affection, by the overpowering influence and operation of His Holy Spirit. Two considerations: 1. The strongest temptations to sin are no warrant for sin; 2. God delivers only those who do their lawful utmost to deliver themselves].
Footnotes:
[1]Confiding in the words of Moses, they had committed themselves to the waters].
CONTENTS
The Apostle is here explaining some of the Events of the Church in the Wilderness, as Types of the New Testament Dispensation. He sweetly discourseth on the Subject of the Lord’s Supper.
(1) Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; (2) And were all baptized unto Moses in the cloud and in the sea; (3) And did all eat the same spiritual meat; (4) And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. (5) But with many of them God was not well pleased: for they were overthrown in the wilderness. (6) Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. (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. (8) Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. (9) Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. (10) Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. (11) Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come. (12) Wherefore let him that thinketh he standeth take heed lest he fall.
It is a very sure and blessed truth, that the Gospel was preached to the old Church, as well as unto the new. To our Father s in type and shadow; to us in sum and substance, Gal 3:8 . And very blessed it is, when under the Holy Ghost’s teaching, we can read the one through the other. For, it not only thereby proves, that one uniform design runs through both Testaments of Scripture, from beginning to end, that Christ is both the end of the law for righteousness, to everyone that believeth, and the Lamb slain from the foundation of the World; but that God the Holy Ghost hath presided as the Almighty Lord and Minister of his Church through all ages. He that called light out of darkness in the old creation, is the same that commandeth the light from darkness in the new creation of the soul, in every individual instance of his people, to give the light of the knowledge of the glory of God in the face of Jesus Christ, Rom 10:4 ; Rev 13:8 ; Gen 1:3 ; 2Co 4:6 .
The Apostle opens this chapter to the Church, whom he calls brethren, to shew their right and interest in what he was about to deliver to them, as distinguished from the world, and calls upon them to be informed of what concerned them highly to know; namely, that the Gospel was very early preached to the Church, even from their first formation as a Church, on coming up out of Egypt. And, Reader! it is our mercy from this sweet scripture of the Holy Ghost to learn some very blessed things, which without it, we should not so plainly have understood. Who could have thought, but for this divine teaching, that the pillar of the cloud, which acted in a double capacity, both for light by day, and a screen by night, had an allusion to Christ, and the blessed leadings of his Holy Ghost graciously condescended to have given the Church his own illustration of the whole, to his glory and our joy? Very sweet and blessed, indeed, are those scriptures on those subjects, and we never can be sufficiently thankful to the Holy Ghost for them, since they not only serve to throw a light over the whole of the eventful Scriptures of the Old Testament, but most decidedly shew to us, that from the first dawn of revelation to the consummation of all things, one and the same dispensation of grace hath been uniformly carried on, in manifesting His blessed and Almighty Person Jesus Christ, who is the same, yesterday, and today, and forever.
But what I beg the Reader particularly to remark with me, is what the Apostle had in commission from the Holy Ghost to teach the Church, that all that came out of Egypt by Moses, were not alike interested, in those precious things. With many of them, this Scripture saith, God was not well pleased; and they were overthrown in the wilderness. And the reason is elsewhere explained. All are not Israel which are of Israel: Neither, because they are the seed of Abraham are they all children: but, in Isaac shall thy seed be called, Rom 9:6-7 . The visible Church then, as the visible Church now, which consisteth only of outward privileges, may be, and indeed are, common things, and enjoyed in common with those who have no real lot nor part in the matter. Thus we are told, that beside six hundred thousand on foot beside children, that went up out of Egypt, a mixed multitude went up also with them, Exo 12:37-38 .
It should be well understood, therefore, to avoid all possible misapprehensions, that when God is speaking of his people, it is a distinction of character infinitely higher, than can be discovered by mere outward things. All the whole earth is the Lord’s; and as the Creator, everything in it is his. But there is a title of property; and peculiarity, by which the Lord hath marked the people taken into Covenant in Christ concerning whom the Lord specially saith: This people have I formed for myself; they shall shew forth my praise, Isa 43:21 . I humbly conceive, it will form the best spiritual improvement of this sweet Scripture, under God the Spirit’s teaching, if we look a little closer into those features of character, by which they are discoverable, from the mere outward visible Church, which all men possess in common, and which from having no real Covenant interest in Christ, are daily productive of the same consequences as are spoken of here, are overthrown in the wilderness.
And first, let the Reader observe, how the Lord’s Israel are marked. The Lord saith, that he hath set them apart for himself. They were chosen in Christ before the foundation of the world, Eph 1:4 . And during the time-state of the Church, they are called with an holy calling; not according to their works, but according to his own purpose and grace, given them in Christ Jesus before the world began, 2Ti 1:9 . So that He who chose them before the world began as his Israel, appointed for them also the grace for an effectual calling of them in time; by giving them that grace in Christ, which therefore must be sure to all the seed, Rom 4:16 . And hence Peter was taught by the Holy Ghost, to remind the Church, how they should judge of their interest and safety in Christ, by giving all diligence to make their calling and election sure. For if they could prove their calling, the certainty of their election must be proved also; for the one is included in the other : 2Pe 1:10-11 . See Deu 32:8-12 . God’s true Israel, therefore, are marked with these distinguishing features of character. They are set apart, called, awakened, regenerated, and manifested to be the children of God, by adoption, and grace: while the mere nominal Israel, though in the visible Church, and apparently enjoying the same privileges, remain in unbelief, darkness, and the shadow of death. The Lord’s own account of them is: they do alway err in their heart; and they have not known my ways. So I sware in wrath; they shall not enter into my rest, Psa 95:7 ; Heb 3:10-11 .
Secondly. The Lord’s Israel of the present hour are as truly brought up out of spiritual Egypt, as the Lord’s Israel were of old from the bondage of natural Egypt. They have felt, and do feel; the plague of their own heart; and the wormwood, and the gall, of a bondage state. The corruption of a fallen sinful state, both in original and actual transgression, drink up their spirits. And therefore, when the Lord speaks to them now, as he did to Moses of old : I have seen, I have seen the affliction of my people which is in Egypt; and I have heard their groaning, and am come down to deliver them, Act 7:34 . In every individual instance of a soul brought out of darkness and the shadow of death; and brought through the red sea of blood; the typical representation Egypt’s history then furnished, is truly realized, and the design of God the Holy Ghost in that shadowy dispensation, through grace is seen.
Thirdly. The Lord’s Israel are as truly known now, as was then, in the being brought into a wilderness state, and being distinguished from all other people; amidst their wilderness dispensations, in the pillar of the cloud going before them by day, and the pillar of fire surrounding them by night. Distinguishing grace marks the whole path, all the way through. everything around them, about them, in them, and by them; sets forth the manifestation of the Lord’s care over them. The sun doth not smite them by day, neither the moon by night. So that every child of God may say now, as truly as Moses did then, when summing up their history : Happy art thou, 0 Israel: who is like unto thee, 0 people saved by the Lord! Deu 33:29 .
And what I beg the Reader in this view of the subject, is to mark the distinguishing properties of the grace bestowed upon Israel in the old Church in the Wilderness; and the Israel now, under the common mercies of the visible Church then, had the pillar the cloud, the manna, and the water, with all the other means and ordinances; it was only the true Israel of God which enjoyed the spiritual blessings. In like manner, in the present hour, the outward privileges nationally considered, are in common to all that are called Israel; but the spiritual seed of Jacob only, are blessed with the spiritual enjoyment of them. The whole camp of Israel was victualled from Heaven with the Manna, day by day; and all partook of the water which flowed from the Rock that followed them. But, none saw Christ in the Manna, nor in the Rock, but God’s true Israel. So, in the present hour, the multitude receive the Gospel in all the outward ordinances of it, but behold not Jesus in his ordinances. They live in the use of them, not by faith on Christ, but on themselves and their duties, and their own improvements, as they call them; and in the midst of all, have no apprehension of Jesus. And, as the carcases of the unbelievers, as here described, fell in the wilderness; some by idolatry, some by fornication, some by murmuring: so now, who shall calculate what multitudes die, unawakened, unregenerated, unrenewed, in the very midst of ordinances, after the same example of unbelief, Heb 4:11 .
I detain the Reader one moment longer, just to observe, on that striking verse, of those who are said to have tempted Christ in the wilderness, that it becomes a most decided testimony in proof that Christ is He whom Stephen spake of which was in the Church in the Wilderness, Act 7:38 . And also, it as decidedly proves Christ to be God. For Moses, in relating this event, expressly called him so. Wherefore do ye (saith he) tempt the Lord? Exo 17:2 . Precious testimony by the way.
1Co 10:2
‘They were all baptised in the cloud and in the sea’; this is the register of all Christ’s chosen ones…. It needs but a little consideration to perceive that devotion, self-sacrifice, all the higher moods and energies, even of natural feeling, are only possible to seasons of adversity.
Dora Greenwell, in The Patience of Hope, p. 19 f.
Biblical Rocks
1Co 10:4
The people who are referred to in this argument of the Apostle’s in the tenth chapter of First Corinthians did not know what was following them. Who knows what is following him? Who can draw a true picture of his own shadow? Who can talk to the shadow which he himself throws upon the ground in the sunlight? We may in a certain limited sense be men of intelligence, and we may have reserved for our own special use divers eulogistic and comforting terms; but herein we may have been acting foolishly. Who knows the ghost that is behind him? Who can interpret the spirits that are singing above him? We cannot tell anything as it really is; we make guesses, some of the guesses are clever and almost original, and give us a kind of fading fame in the esteem of our contemporaries; but if we come to central and essential matters, we must be taught, first of all, that we know nothing of the mystery of things, except as that mystery may be revealed to us by the superlative mystery known and no other name will fit the personality as the Holy Ghost. We are told by some persons that we ought not to read meanings into the Divine Word; I always retort, ‘And we must be equally careful not to read meanings out of it’. Our fathers did not know what that Rock meant; not for hundreds of years was the world to know why the rock moved and the name of the rock and the purpose of the moving. We must for some meanings wait until the centuries have whispered the secret in the ear of our broken heart. If our fathers did not know the name of the Rock, the personality, so to say, of the Rock, so it is with us in many providences, in many deaths, in many cold, deep, cruel, keyless graves. Some day when the century has struck the right hour we shall know names and secrets and meanings which today simply constitute an impenetrable and lowering cloud, darkening the path along which our soul-life reluctantly moves.
I. In Exo 17:6 : ‘Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink’. It was a disastrous case; all the congregation of the children of Israel journeyed from the wilderness of Sin, and the people did chide with Moses, saying, Give us water, that we may drink. The reason you and I do not possess the water we really need and thirst for is that we think that we can find a well somewhere ourselves; the Lord says, Let it be so; go forth and find it. Not until we come back, with our self-conceit burned out of us, and with a tongue that can say nothing but Lord, save me! do we find the Horeb we need, the Rock that has in it fountains of unsuspected water.
II. And this case is not solitary. If we read Exo 33:21 , we shall come upon the same thought: ‘Behold, there is a place for me, and thou shalt stand upon a rock’. What is the meaning of that rock? The meaning is, outside sanctuaries, socalled unconsecrated sanctuaries. Thou dost desire a vision which may not be granted unto mortal eyes in a mortal state; not until corruption has put on incorruption can thy prayer be answered: meanwhile make the rock a standing-place, stand there, wait there, and look, and behold My glory thou shalt not see, but My goodness, the hinder parts, the back of the glowing garment, not glory now, but goodness, and goodness as a pledge of glory. That is how it stands. We want to see the glory now, and we cannot do it; we want to be perfect now, and we cannot be perfect now; but we can struggle towards perfectness, we can cry out with a strong voice, and say, Lord, show me Thy glory! and if we only get goodness instead of glory, that is enough. Aim high.
III. In Num 24:21 we read, ‘Strong is thy dwelling-place, and thou puttest thy nest in a rock’. Secure refuges; it is not enough to have the nest, we must have the rock to put it in. There are some people that have a great nest, but they put it in the wrong bank, they put their gold in bad hands, and they never can find the gold any more. By nest, mean life, home, purpose, policy, fortune, whatever it may be that constitutes the true wealth of the soul; it is not enough to have it, thou must put thy nest in a rock. Not a strong rock only, but a high rock, right away so that the clouds are beneath it, and the stars all but stumble against it; a great strong rock.
IV. The Psalmist says, in Psalm XXVII., ‘He shall set me up upon a rock’. The Psalmist had had a hard time of it, and then a joyous time. He spoke about the times of trouble, and he spoke about the time of destruction and his enemies, and he saw them in imagination all round about him; and then he said, in the midst of the whole survey, ‘He shall set me up upon a rock’. Final triumphs, final deliverances. This is what it must come to in the end. Once, when Jesus Christ wanted to put His case with the greatest possible effect, He went back, as it were, to Exodus and Deuteronomy, to Numbers and the Psalms, where we have been this morning, and He said, ‘Whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock’. I think we might translate the passage, His house upon the Rock. Was not the dear Saviour talking about Himself when He was talking about the Rock? Is there any other Rock but Christ? All else is sand.
Joseph Parker, City Temple Pulpit, vol. VII. p. 251.
References. X. 4. Basil Wilberforce, Christian World Pulpit, vol. xlviii. p. 113. Expositor (5th Series), vol. ix. p. 421; ibid. (6th Series), vol. vi. p. 412. X. 6. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. i. p. 8. Expositor (5th Series), vol. vi. p. 382. X. 9. Ibid. (4th Series), vol. ii. p. 373.
History in Perspective
1Co 10:11
St. Paul is here looking back over the long line of Hebrew history from the vantage-ground of the Cross. He knew it well, and was saturated with it, like so many other people, but formed his own opinions of it, and had been ready to hold to his estimate with a murderous tenacity which would make short work of opponents. He was at the same time no ignorant follower of the blindest Rabbinical tradition. And as he looks back over the chequered history of his race, he sees the hand of Christ in it all.
I. It is a Useful Thing for us to View History in Perspective from time to time; to look back and see how things which bulked so largely at the moment as to dwarf all else, and to shut out the true bearing of events upon our lives, take their places quite naturally in an ordered sequence tending to a due development. It is so when we find ourselves toiling along a dark road in some of those sunless days of disappointment which await us all. St. Paul himself was no stranger to the chilling influences of such times. We find him again and again moved to anger, to reproach, to scorn, to sorrow, to anything short of despair, by the broken road which, again here and there checks the progress of him who would prepare the way of Christ. In our own life, how sad it is to see around us the shattered ideals which strew the desert of unfulfilled hopes! We escaped the perils of fleshly Egypt. We have been sacramentally fed and nourished, but the Promised Land seems far off, and we are perplexed with the very monotony of our failures as we stumble on in the desert. When we doubt whether we are moving, when we seem to be slowly turning back on our own footsteps, look back and see look across life and bring it into true perspective, and you will see by what you have passed on the march that there is some progress, and that even your falls may be written down under the head of experience.
II. We Must Never Despair. There is one thing which the Apostle saw clearly, and we also may see in our retrospect how much the purpose of God has been shaped by human sin. The passage to the Promised Land was not designed by God to be the gloomy thing it eventually proved to be. God’s mercy prevented, that is went before, His people with a prospect of blessing, but it had also to follow them in order to adapt their life by correction and discipline to the alteration caused by their mistakes. As the Apostle looks back, what does he see as the main cause of the dark patch of failure which lies across the line of progress in which God still hastens to fulfil His promise? It is wilfulness, nothing else wilfulness in one form or another: the wilfulness of those who find their human passions and desires too much for them. Directly an appetite is followed for its own sake apart from the purpose for which God implanted it, then there is confusion. The Promised Land is lost sight of; the desert is a desert to wander in, not a road to be passed, and here it is that the danger begins, and degradation speedily follows. Yet we know we are free.
III. Why do we go back to the Records of Rebellious Israel? Here we have the reason. The Apostle tells us how to read these and how to read the records of all other Scripture given us by the inspiration of God. It is that we may find in them recorded on a large scale the history of our own dangers, and the remedy which God provides against them, that in learning to look back over life as a whole we may be less tempted by its dark hours, and may contemplate the resource of God in the face of man’s wilfulness, and through patience and comfort of the Scriptures have hope.
References. X. 11. F. D. Maurice, Sermons, vol. i. p. 21. Bishop Alexander, Verbum Crucis, p. 145. Expositor (7th Series), vol. v. p. 134.
The Weakness of Strength
1Co 10:12
Take care of your strong points. I want to speak about the weakness of strength. It is customary to say that a chain is no stronger than its weakest link. It is quite right to direct our attention along that line, but there is another and completing line. Distrust yourselves when you are most conscious of your strength. Do not make too much an exhibition of your wonderful side; be very careful about your specialties; set a double watch over the pen of your pet graces; they may ruin you, they have ruined many: be self-distrustful, and in God’s strength be self-confident Paul speaks of the enabling Christ; the Christ that gives ability, and more ability, and still more ability as the days come and go until those who live nearest to Him cry by the end of the week, I can do all things through the Christ that enables me. We say in our English Version, ‘Christ which strengtheneth me’; I like the other word, enableth me feeds my ability, recruits my strength, waters the flower of my spiritual beauty, and sends all needful things to the oak of my power.
I. Let us see if we cannot establish the strange proposition that many men not all but many men have failed at the point of their supposed strength and fancied security. (1) You say that Moses was a man meek above all the men that dwelt on the face of the earth. It was just at the point of meekness that he became red-hot angry the angriest man that the rocks of Sinai ever saw, and the angriest man that the rocks in the wilderness ever felt, for he lashed them as if, by some mighty thong, he could lacerate their backs and humble them to his will. Which is Moses the meek man, so meek, so humble, so retiring; or the Moses that lifts up his arms and dashes the tables of stone to the earth, and that smites the rock, and calls in anger, as it were, for water? Whereas nature is not to be so solicited, but quite in another way, gentler, stiller, a way wholly sweeter and more obedient to the soft music of nature. You and I may fail at our meekness.
(2) How would you describe Abraham? ‘The father of the faithful.’ Is that his special grace? Probably so; he is called the father of the faithful, he is honoured for his faith; the word ‘believed’ occurs first in biblical history in connection with the name of Abraham; surely, therefore, there can be no stretch of imagination in saying that faith was Abraham’s supreme virtue or grace. Well, it was just at that point that he told lies, and distrusted God, and turned his back upon the starry heavens that were meant to be an omen to him and to his seed for ever. He concocted lies, he turned his wife into his sister that he might escape a possible danger he who held the charter of the stars and could read them into the history of his race, he indirectly, if not directly, told lies to a poor pagan hound that rebuked him for being false to his own faith and tradition. Let him that thinketh he standeth take heed at his strongest point. He may fall from the topmost pinnacle. He that is low need fear no fall, but what about him who touches the pinnacle-top gleaming in the sun? Lucifer, son of the morning none fell so low as Lucifer, for none was ever quite so high.
(3) How would you describe Solomon? You would say that Solomon was noted for wisdom. That is so; ‘As wise as Solomon’ has become almost a proverbial expression. He had wisdom and understanding above all men upon the face of the earth. And what did he die of? Folly! Well for him if he had died when he had a renown for wisdom.
(4) We have heard of the patience of Job, brethren, and yet when patience does give way what can be so petulant? When the motion is in the other direction, self-accelerating every moment, who can stop the rushing wheels? Job was patient, his patience is historical; but he was the most impatient man in the world.
II. Take care of yourselves! is a voice that comes to us from all history, when you suppose you are strongest; let him that thinketh he standeth take heed lest he fall; if any man think that he knoweth anything, he knoweth nothing as it ought to be known. Oh for the larger love, the diviner pity, that takes in all souls. Better be deceived than rot away in some malignant and ungenerous suspicion of others. I have to keep under, in the grace and love of Christ, my own soul, and not to set up myself as a judge concerning other souls more than I can possibly help.
Joseph Parker, City Temple Pulpit, vol. IV. p. 31.
References. X. 12. J. T. Bramston, Fratribus, p. 18. J. Keble, Sermons for Sundays After Trinity, pt. i. pp. 293 and 303. Spurgeon, Sermons, vol. i. No. 22. Expositor (4th Series), vol. ix. p. 105.
1Co 10:12
While there is life there is hope and there is fear. The most inveterate habits of vice still leave a power of self-recovery in the man, if he will but exert it; the most confirmed habits of virtue still leave the liability to a fall.
Mozley, Augustinian Doctrine of Predestination, p. 247.
Temptation
1Co 10:13
I. None of our temptations exceed our powers of endurance. This does not imply that we shall always overcome whenever we are tempted, but it does imply that we always may. In other words, it conveys the assurance that we shall never be placed where to sin will be a necessary or inevitable thing. God will so adjust our surroundings that we shall always be able to serve Him and do what is right in spite of all inducements to deny Him and do what is wrong. Not that it will ever cease to be an arduous thing to live as He would have us, or that temptation will be otherwise than a dangerous foe. But further, there will not only be hindrances without the Church, stubborn and unyielding enough if we be thoroughly in earnest, but there will also be obstacles within. The dust of conflict will never be laid. Checks and harassments will never disappear. But even where these abound the most, and do their best to overbear us, they shall never acquire such obstructive strength as to make it impossible to advance beyond them, and even by means of them, to better things.
II. The second ground of support furnished by my text is, that with every temptation God will also make a way of escape that we may be able to bear it This is but an application of the general law that Christ’s grace is sufficient for us, and covers the whole extent of our need. You will observe that He is said here to make the temptation as well as the way of escape. Nor is this withont a purpose. He knows precisely the strength we need, because He has prepared the occasion on which we shall be called to use it. But how is it he makes a way of escape? He does not withdraw His temptation, or divest it of its force. For this would be to defeat the very purpose for which He has sent it. And this purpose is to develop by exercise the strength we possess, and train it into greater maturity, patience, and self-restraint.
III. We come now to the third ground of encouragement on which both the others rest. God is faithful. Therefore it follows that He not only controls the strength of temptation, but will also make us equal to the effort of sustaining it. (1) He cannot be true to His purpose of grace, and yet allow us to be overcome by the sheer weight and pressure of evil without a possibility of escape. (2) But not only would it be inconsistent with His purpose of grace were God to suffer overwhelming evil to assail us; it would also place Him in contradiction to Himself. And this cannot be. Let us, therefore, be of good courage.
C. Moinet, The Great Alternative and other Sermons, p. 105.
Temptation
1Co 10:13
There are two factors in every temptation, the sinful heart within, the evil world without, and they stand to one another much in the relation of the powder-magazine and the lighted match. Temptation originates in the heart, says James, and that is absolutely true. The heart is the powder-magazine. But for the lusts raging there, the allurements of the world would be absolutely powerless for harm. Temptation comes from the sinful world, says Paul; that is also true.
I. Occasion to be Avoided. In face of the danger arising from temptation, what are we to do? First of all, and for this we have our Lord’s authority and warrant, we must avoid all possible occasion of temptation.
We want above everything else a baptism of ‘godly fear’. We want courage enough to be able to say, when invited to do this or that, ‘I cannot I am afraid’. Mr. Fearing, in John Bunyan’s allegory, reached the Celestial City in safety; but the last view we have of Presumption is in that valley but a little beyond Interpreter’s House, where he lies fast asleep and with fetters on his heels. Wherefore ‘fear’ lest we too, like that foolish Presumption, for the very same reason, fail of the promised rest. Remember your own weakness, I say, and fear. There are some things you had better never touch; there are some books you had better never read; there are some pictures you had better never see; there are some places you had better never visit; there are some people you had better never know. Your wisdom is to be afraid of them; to shun them; never to come near them. Listen to this sentence: ‘The fear of God is the beginning of wisdom, and to depart from evil’ to give it a wide berth ‘is understanding’.
II. Temptation Common to Man. But supposing, as will of necessity happen, in spite of all our efforts, we find ourselves face to face with temptation, what then?
First of all remember this, and say it to your soul again and again, that no temptation has met you but such as is common to men. There is a difference in the meanings various commentators attach to the Greek word in the text. Literally, it means ‘of or belonging to man’. Our Revisers have translated it, ‘such as man can bear’. But that seems to me to be reading into the word more than it really contains. I follow Dr. Charles Edwards, who has written, perhaps, the finest English commentary on this Epistle, and translate it ‘common to men’. ‘There hath no temptation taken you, but such as is common to man.’
That is the first thing to remember. For this is one of the pleas behind which men shelter themselves when asked to account for their failure. ‘There never was such a temptation as mine,’ they say. Men have a trick of salving their consciences and excusing their miserable collapses, on the ground that the temptations to which they were exposed were of quite unique and extraordinary force.
III. Temptation to be Conquered. There is no positive comfort in the assertion that our temptations are common to men. When some one tried to comfort Tennyson in his grief for Hallam by reminding him that ‘loss was common to the race,’ the poet’s retort, you remember, was this: ‘That loss is common would not make my own less bitter, rather more’. And the knowledge that others are tempted in much the same way as we are, in itself does not bring much comfort and encouragement to our souls. But there is a truth which is of unspeakable comfort to those who are in the midst of manifold temptations, viz., every temptation is to be overcome. Let me repeat it. Every temptation is to be overcome. You must make that belief your very own, if you are to emerge victorious out of your conflicts with temptation. To those who are down, who are dead beat, who are almost tempted to give up, we must say again and again, every temptation without any exception every temptation is to be overcome.
Henry Drummond tells, in one of his books, a story about the Duke of Wellington in the Peninsular campaign. He was trying to get his troops into a place of safety, and between him and their safety ran a deep and rapid river. Neither bridge nor ford could be seen, and it was a hostile country; he sent his men up and down the side of the river to hunt for a bridge or a ford, and they found none. So the Duke himself went to the top of a hill near by, and looked through his telescope, and far away down the river-side he saw a town, and on the other side of the river he saw a straggling village, and he said, ‘Now, between that town and that village there must be a bridge or a ford’. So when night came, he sent his soldiers in the silence and darkness to see, and they brought back the report: ‘Yes, there is a ford’. He passed his army over that ford that night, and next morning they were all in the land of safety. The danger besetting us may be manifold and formidable, but remember this there is always a ford! There is no occasion for despondency or despair. Every temptation is to be conquered.
IV. The Faithfulness of God. And the ground and reason for our confidence that every temptation can be overcome is that God is faithful. ‘God is faithful,’ says the Apostle, ‘who will not suffer you to be tempted above that ye are able, but will with the temptation make also the way of escape that ye may be able to endure it’.
J. D. Jones, Elims of Life, p. 92.
The Limitations of the Law of Antagonism
1Co 10:13
Very delightful is our text, showing how the Divine love tempers life’s fierce tyranny. Nature is a sphere of darkness, life is a tragedy, into which revelation brings precious explanations and encouragements.
I. We observe that whilst discipline is essential to the perfecting of our nature, the struggle of life might be excessive and destructive. ‘Tried above that ye are able.’ How easily this might be! We see in nature that the law of antagonism may become so severe and unremitting that it makes impossible those things of beauty and joy which prevail under normal conditions. The same is true of animal life. And this applies equally to man. He is all the better for a regulated conflict with his environment, but all the worse if the conflict attain undue severity. And this is just as true of our moral as it is of our physical and intellectual nature. It is truly comforting to recognise the hand of God limiting and regulating the severities of life, so that they may serve and not destroy us.
II. Let us observe some of the limitations which God has imposed on the severity of life. ‘But will with the trial also make a way of escape.’ (1) There are doors of escape in the direction of nature and intellect. It is not all conflict with nature. We have all gracious hours in which the discords of life are drowned in the music of the world. The door opening into the library, the picture-gallery, the observatory, the museum all are doors of hope and salvation. (2) The Divine government softens the severity of life by the disposition and alternation of the trials by which we are exercised. We little know how much we owe to the vast variety and unceasing change which obtain in the disciple of human life. (3) The severity of life is broken by that law of reaction which God has established within our nature. Trials without discover forces within. Says Victor Hugo, ‘There are instincts for all the crises of life’. A deep perplexity awakens a flash of insight; a bitter opposition sets the soul on fire; a grave peril opens our eyes to horses and chariots of fire; a severe catastrophe evokes a heroism of which the sufferer had not thought himself capable. (4) The rigour of life is abated by the social law. What a royal gate is that of Charity! How many welcome doors Sympathy opens! What a grand door is Domesticity! (5) Life is blessedly tempered by the religious hope. Victor Hugo says truly, ‘The whole of existence resembles a letter modified in the postscript.’ Marvellously in all kinds of ways does the grace of God assert itself in softening the severity that threatens utterly to overwhelm us.
W. L. Watkinson, The Transfigured Sackcloth, p. 207.
Comfort in Temptation
1Co 10:13
Temptation is our environment, as much with us as the air we breathe. They are the common lot of man, the fire through which the ore is purified from the dross. There is comfort in this thought.
I. But the comfort and strength of the thought is not that our trial is common to men and our temptations are the human temptations, but that other men have triumphed, and that we too by the same means can triumph.
II. There is this further comfort that temptation has its limits if a man be but true. ‘God is faithful, Who will not suffer you to be tempted above that ye are able.’ The finest commentary I know on this passage is a great sentence from one of Johnson’s ‘Essays,’ which Boswell says he never read without feeling his frame thrill: ‘I think there is some reason for questioning whether the body and mind are not so proportioned, that the one can bear all which can be inflicted on the other; whether virtue cannot stand its ground as long as life, and whether a soul well principled will not be sooner separated than subdued’. The first step to victory is to believe that the battle need not be lost at all. A man came to Sir Andrew Clark complaining of depression, inability to do his work, and that he was tempted to rely on stimulants. Sir Andrew saw the perilous state and forbade resort to stimulants, and when the patient declared that he would be unequal to his work and would sink, he replied, ‘Then sink like a man’. Strength is got through the strain.
III. When we have a glimmering of the great and inspiring thought that this is the will of God for us, even our sanctification, we see how it must be, as St. Paul asserts, that ‘God is faithful, Who will not suffer us to be tempted above that we are able, but will with the temptation also make a way of escape that we may be able to bear it’.
Faith does not remove the temptation altogether, which has still to be borne, but it makes a man able to bear it.
‘The door is open,’ said the Stoic, meaning that at the worst there was always suicide by which a man could cheat misfortune when it became too hard to bear. There is in every moral conflict a way of escape other than the way of dishonour or defeat.
Hugh Black, Edinburgh Sermons, p. 44.
References. X. 13. Christian World Pulpit, vol. xlviii. p. 142. R. W. Dale, Christian World Pulpit, vol. xlix. p. 298. W. H. Evans, Sermons for the Church’s Year, p. 190. F. de W. Lushington, Sermons to Young Boys, p. 9. Bishop Gore, Christian World Pulpit, vol. li. p. 217. C. A. J. Nibbs, Preacher’s Magazine, vol x. p. 413. Spurgeon Sermons, vol. 1. No. 2912; vol. xlv. No. 2603. X. 14-21. Expositor (6th Series), vol. ii. p. 437. X. 14-22. Ibid. (5th Series), vol. i. p. 238; ibid. (6th Series), vol. ii. p. 437; ibid. vol. iii. p. 99.
The Personal Choice
1Co 10:15
St. Paul is writing to Christians at Corinth. He knows well their circumstances; he has lived in their homes; he has worked as tent-maker there for two years and six months; he knows all their dangers, their difficulties, their embarrassments; he knows that it is impossible to move about in social life in Corinth without running up against idolatry. He knows that the idolatry there has availed itself of the natural passions of mankind and entwined itself with the social institutions of the city. He knows all this, and he writes sympathetically to the Corinthian Christians. He says to them You cannot very well avoid idolatry if you enter into society at all. You will find yourself asked to dine with people whose banquets have an idolatrous significance; they will say to you abruptly at table, ‘This meat has been offered to idols’. Then you stop eating. You will find, when you move freely among your fellowmen because you have an innate sense of fellowship, that that is embarrassed very often, prejudiced by the fact that they have already claimed those instincts for idolatry. You will find, that what is animal in you is evoked, elicited, and exaggerated too by the premium set upon animal passion in Corinth. But I need not go on, he says: I am not writing rules for you; that is not part of my work as a Christian teacher. I have only to tell you the doctrinal principle upon which you have to live. As for rules, I give you none. No Christian teacher, even an Apostle, has any authority to lay down rules for you. I leave that to yourself. I am writing to sensible men; argue it out for yourself. Judge ye what I say. I cannot lay down rules; that is no part of the Christian system. For it is always a fatal proposition of mankind to demand in the sphere of religion exact rules; and in the measure in which any religion is true it refuses to give men exact rules of conduct. Our Lord always refused to give men rules when they came after Him. And for this reason the Christian character is formed not from without but from within: no formula can imprison the |truth, no regulation can form character; and, after all, character is the chief thing. You must think for yourselves.
I. So St. Paul is a true follower of his Master when he says abruptly: But I am not going on with that matter; after all, there is no rule that will serve; I am speaking to sensible men, and you must judge for yourself; you must work it out for yourselves. You remember what St. Augustine said when some people asked for a rule of life. He replied: There is no rule of life but this, ‘Love God and do what you like’. It is an extraordinary rule, and yet it is the only true one, ‘Love God and do what you like’. But, you ask: Do you mean to say that if we love God it does not matter what we do? No, no; but I mean to tell you that if you love God you will not want to do what is wrong. ‘Love God and do what you like,’ will serve as a rule, for it means this the love of God will purify your desires; and you will then only want to do what will please God. The love of God will illumine your understanding, will move your heart, will compel your obedience, will inspire your conduct, will shape your course. If you love God you will always will the will of God. That, after all, is the true rule or Christian conduct to do the will of God.
II. As I move amongst business men very greatly I find that they commonly give me this verdict of their experience. They say: Well, the more I go on the more I realise that what is called my work is really my recreation; but my real work is at home; it is the formation of character, and above all things by the endurance of pains and sufferings and tribulations of this present life. When a man has got that secret he has learnt the whole secret of life that the means by which he supports himself and family is only as it were incidental, it is by the way, that the true purpose of his being, his real work in life, is the formation of his own character as a Christian man, and the chief means to that end is the endurance of suffering and hardship and the troubles of this present life. St. Paul says that the troubles of the present life form our capacity to enjoy the glory that is eternal. He leaps to the conclusion in a moment, and he says: The troubles of the present life work out to glory; they form the capacity for attaining to the glory that is eternal.
III. So when we come to understand life aright we say the great task God has laid upon me is the formation of personal character; and if the way were cut and dried I should never form that character. The formation of character means at least independence; it means that we should weigh circumstances, realise alternatives, make a choice; that I should definitely set myself to follow a course that seems to be approved by judgment and conscience. Character is formed not from without but from within, not stamped out from a mould, but grown from a germ; and the germ of Christian character is the intense conviction, the personal faith that Jesus is God; and it has consequently that formative principle which expresses itself in the development of the Christian character. We must lay hold of the truth that there is no method can be offered to compel us into Christian conformity, but there is inspiration that can develop the Christian character. Not rules but a principle is what is given us. ‘I speak as to wise men; judge ye what I say.’
J. Wakeford, Christian World Pulpit, vol. lxxix. p. 219.
References. X. 15. Expositor (6th Series), vol. xi. p. 146. X. 16. H. H. Henson, Godly Union and Concord, p. 254. E. A. Stuart, His Dear Son and other Sermons, p. 177. S. Pearson, Christian World Pulpit, vol. 1. p. 97. R. Winterbotham, Sermons on the Holy Communion, p. 5. Spurgeon, Sermons, vol. xliv. No. 2572. Expositor (4th Series), vol. vi. p. 29; ibid. (5th Series), vol. viii. p. 47; ibid. (6th Series), vol. viii. p. 379. X. 16, 17. Bishop Gore, Christian World Pulpit, vol. lvii. p. 225. X. 17. Bishop Winnington-Ingram, Christian World Pulpit, vol. lii. p. 292. R. F. Horton, ibid. vol. lv. p. 40. Expositor (6th Series), vol. i. p. 374. X. 21. J. Denney, Scottish Review, vol. iv. p. 161. X. 23-33. Expositor (6th Series), vol. ii. p. 300. A. Maclaren, Expositions of Holy Scripture Corinthians, p. 146. X. 24. C. S. Horne, Christian World Pulpit, vol. xlv. p. 115. X. 24-33. Expositor (6th Series), vol. iii. p. 103. X. 27. C. H. Grundy, Luncheon Lectures at St. Paul’s Cathedral, p. 33. X. 29. H. Varley, Christian World Pulpit, vol. lv. p. 374. Expositor (6th Series), vol. x. p. 276.
1Co 10:31
If, instead of prescribing to ourselves indifferent Actions or Duties, we apply a good Intention to all our most indifferent Actions, we make our very existence one continued Act of Obedience, we turn our Diversions and Amusements to our eternal Advantage, and are pleasing Him (whom we are made to please) in all the Circumstances and Occurrences of life. It is this excellent Frame of Mind, this holy officiousness (if I may be allowed to call it such) which is recommended to us by the Apostle in that uncommon Precept, wherein He directs us to propose to ourselves the Glory of our Creator in all our most indifferent Actions, whether we eat or drink, or whatsoever we do.
Addison, in The Spectator, 3rd November, 1711.
To be a saint is always to make God our end.
F. W. Faber.
References. X. 31. G. H. Morgan, Christian World Pulpit, vol. xliv. p. 124. Bishop Westcott, The Incarnation and Common Life, p. 125. R. F. Horton, Christian World Pulpit, vol. 1. p. 353. H. R. Heywood, Sermons and Addresses, p. 150. W. H. Evans, Short Sermons for the Seasons, p. 114. C. G. Finney, Penny Pulpit, No. 1581, p. 41. Expositor (6th Series), vol. vii. p. 378. X. 32. Ibid. (4th Series), vol. x. p. 203. X. 33. T. Arnold, Sermons, vol. i. p. 173. XI. Expositor (4th Series), vol. ii. p. 70; ibid. (5th Series), vol. x. p. 55. XI. 1. H. Bailey, The Gospel of the Kingdom, p. 146. R. W. Church, The Gifts of Civilisation, p. 56. Expositor (6th Series), vol. ii. p. 259; ibid. vol. xi. p. 46.
XVIII
THE PERVERSION OF THE LORD’S SUPPER
1Co 10:1-22 The next great ecclesiastical disorder, resulting from these other two, is the Perversion of the Lord’s Supper, and all that there is about it is in 1Co 10:1-22 ; 1Co 11:17-34 . The first perversion was open communion. They had been living among the heathen, and had been keeping the heathen festivals as a religious act. When one member of the family was converted and joined the church, perchance his wife, who was a heathen, says, “Let us be liberal. You come and commune with me at my festival, and I will commune with you at your festival.” But Paul says, “You cannot eat at the table of the Lord and the table of the devil; you cannot drink from the cup of the Lord and from the cup of the devil.”
I had a woman once to say, “Yes, but that is a different sort of communion.” I will admit that it is the greater extreme, but the principle is precisely the same, that is, that it perverts the foundation principle of the Christian religion; that the form of religious act should be the result of individual conviction; that one should not do a thing on account of his wife. It is his own case; it isn’t her case.
I was sitting in the Old Methodist Church in Waco one time and a very handsome, cultured lady at the very top of the social world, leaned over and whispered to me,
“I am going to join your church next Sunday.”
I said, “What for?” and she said,
“Well, my husband is a Baptist, and will never be anything else.”
I said, “What are you?”
“I am a Presbyterian.”
“Well,” I said, “if you come to my church Sunday to join I will vote against you. You should not take a step of that kind for that reason. Suppose your husband were a Presbyterian, would you come to the Baptist Church?”
“Never!”
“Then stay where you are forever,” I said.
Notice the fact that it is the Lord’s table, the Lord’s cup. A man comes and says,
“May I come to your table? I am perfectly willing for you to come to mine.”
I say, “Yes, come on in.”
He says, “Not that table; I am referring to the Lord’s table.”
“It was not to the Lord’s table that I invited you.”
We cannot put the Lord’s table out in the woods. He tells who shall come.
“Well, won’t you take a sup with me?”
“Certainly! Come over to my well and I will let you have cool, delicious, clear water.”
“I mean drink with me out of the same communion cup.”
“Ah, that is Christ’s cup; I have no jurisdiction over that.”
There is not a more convincing argument against open communion of any kind. No open communion argument can stand before the declaration, “It is the Lord’s table.” That was the first perversion.
No matter what anybody says, we should stick to the doctrine that Christ placed that table in his church, not for them to say who shall come, but for God to say who shall come. One has to be inside the church before he ‘is entitled to sit at the Lord’s table.
This first perversion was open communion, not with another Christian denomination, but with the heathen. The paragraph of that matter 1Co 10:1-23 : “For I would not, Brethren, have you ignorant that our father were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual food; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ. Howbeit, with most of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 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 word “play” means to participate in the licentious orgies of their feasts]…. Wherefore let him that thinketh he standeth [especially in that way] take heed lest he fall. . . . All things are lawful; but not all things are expedient. All things are lawful; but not all things edify.”
Upon that paragraph I make several important comments. First of all, as that particular paragraph has been made much use of in the baptismal controversy, I wish to expound its signification as bearing upon that subject, and then show its relevancy to the Lord’s Supper.
When I was a young preacher there came to Waco an old gray-bearded brother Methodist, Dr. Fisher, who took the position that immersion was not only not baptism, but that it was a sin. He said so many things about it that our church courteously challenged him to debate with their pastor, and two debates followed one in Waco and one in Davalla, in Milan County. He, in both Waco and Davalla, took the Position that “our fathers,” men, women and children, were baptized, and inasmuch as they were baptized in the cloud it was not immersion, and quoted the passage in Psalm referring to this event, where it is said that the clouds poured out water. He said this baptism was a baptism of pouring.
When I came to reply I stated that these people were baptized in the cloud, not clouds; and that it meant that pillar of cloud was a pillar of fire, and symbolic of the presence of the Lord, and not a rankled at all; second, that the record stated that they passed through dry shod neither men, women nor children had a drop of water on them but the record did state that after they passed through, the clouds did burst into a terrific storm upon Pharaoh and his hosts, and he was welcome to that pouring for any use he could make of it. In the next place the baptism was strictly a burial in light. The water, according to the song of Miriam, not only opened, but stood up as walls and congealed. That means they froze. They stood there like walls of ice. When they went down into that ice gorge, the pillar of cloud that always led in front, came back and got in the rear, and toward Pharaoh it was as black as the night of Egypt, and toward the children of Israel it was light. Now, they were down there in that ice coffin. All that the coffin needed was a lid, and since it was under the cloud, the cloud formed the lid of light, and as that light shone on those walls they acted as mirrors and flashed it back so that it was a glorious burial in light, with the sea on two sides and the cloud on top. They were thus “baptized under the cloud and in the sea.” The book of Revelation refers to it when it talks about the redeemed after their redemption: “I saw them stand by the sea of glass mingled with fire,” referring back to this incident where the pillar of cloud the cloud of light shining on the congealed walls of water made it look like a sea of glass mingled with fire. I said that it was one of the strongest arguments for immersion, and there was nothing in it that could in any way substantiate his position. With that explanation we will see how Paul brings this in.
He takes the Old Testament analogy, and says that the children of Israel were baptized unto Moses, as we are baptized unto Christ; that they were baptized in the cloud and in the sea; they were baptized under the cloud of light in the sea congealed, and not only did they have that symbolic baptism, but they had the spiritual meat and drink. They did all eat of the spiritual meat the manna, the bread from heaven which typified Christ. “I am the true bread, which came down from heaven,” said Christ, commenting on the giving of the manna and they had a spiritual drink, that is, it came by no natural means, but by the power of God when Moses smote the rock near Sinai, and it sent out that water that saved them from perishing with thirst. The rock at Kadesh-Barnea presented a different thought. It was not to be smitten, but invoked. It is sin for Christ to be crucified twice. They had that drink, obtained by supernatural means, so that in a sense they had ordinances. But his point is that ordinances do not save men. Though they had that spiritual manna, and that spiritual drink the water from the rock yet their idolatrous, licentious lives showed that at heart they were not right in the sight of God, and that God overthrew them and they perished, and the record of that transaction was made for our admonition, as well as everything else in the Old Testament. All those records were made for us in our time. Abraham’s faith was reckoned unto him for righteousness, which was not written for his sake alone, but ours also.
When we look back at these examples we are to be admonished. Though I have been baptized, though I have partaken of the Lord’s Supper, to me, if life does not bear the fruits of regeneration, these ordinances are empty, and “therefore let him that thinketh he standeth [and on such a basis as that] take heed lest he fall.”
Whoever relies on the bread and wine or water, is sure to lose in the great day.
He says that these people, though they had the divine ordinances, exercising open communion with the idolatrous nations around them, would sit down and eat and then rise up and play. Following that comes the immoral debaucheries. That is Paul’s use of it.
There is one other word that calls for explanation. He says, “They drank of a spiritual Rock that followed them: and the Rock was Christ.” My old family physician took the position that when Moses smote the rock at Sinai, the stream of water issuing from that rock followed them always, whether they went up hill or down hill. I told him that he was zealous for a good cause, but incorrect in the position that he took. Paul means to say that what followed them what was behind them was symbolical only, and that what took place, took place entirely by the power of the symbol, so if any man had looked through the symbol at the thing signified he would have taken hold of the thing as Abraham did, and many others of the old saints, particularly Moses. That symbol of his presence was with them all the time, sometimes leading, sometimes following, depending upon where the danger was.
His first point is that symbolical ordinances do not save people. His second point is set forth in 1Co 2:1 . The subject is resumed in 1Co 11:19 . From this we get at the next perversion of the Lord’s Supper. I have grouped them so that we might get one topic together. In that chapter he discusses the true relation of the Lord’s Supper, and its true lesson, so that the next perversion of the Lord’s Supper is that they partook of it individually, or in groups. One little selfish crowd would come in, and they would partake, and another group would come in, and here some poor people would come in, and no provision had been made for them, and they could not partake. What does this mean?
It means that there cannot be a real celebration of this ordinance unless the church be gathered together. It is a church act.
He closed his discussion by saying this: “Wherefore, my brethren, when ye come together to eat, wait one for another.” In other words, assembling is essential to the partaking of the Lord’s Supper. They would come in groups; would not wait and let the whole church partake together to indicate its unity. “You being many are one loaf, one body.”
The next perversion was that they would partake of what they called the Lord’s Supper in order to satisfy their hunger and thirst, and would even drink until they were drunk. He says, “What? Have you not houses to eat and to drink In; or despise ye the church of God, and put them to shame that have not?” This fact was intended to symbolize spiritual truth, and was not intended that this unleavened bread and this small quantity of wine should satisfy hunger and thirst. I saw some Negroes celebrate the Lord’s Supper. They had pies for bread and cheap whiskey for wine, and they all caroused and got drunk. Such a thing as this took place in this Corinthian church. He says, “That isn’t proper.” This is the third idea. He said, “Here is a crowd full, and yonder is a group of poor people who haven’t anything. That violates fellowship.”
Then touching again on the subject of open communion, he gives us a clear meaning of the word “communion.” Rev. Tiberias Grachus Jones, pastor of First Baptist Church, Nashville, Tennessee, says the word is a great misnomer. He calls it the Lord’s Supper. Some think it means communion of A, B, C, D, and E, but the word indicates a communion of each one of us with Christ. “The cup, is it not the communion, or participation of Christ?” And “is not the eating of the bread a communion of the body of Christ?” It is not a communion with your wife, neighbor, brother, or sister, but the communion is with Christ, and on that account Dr. Jones rightfully took the position that it was a great misnomer. On that subject of the communion with Christ we may bring out the thought that whoever communes not with Christ, but with his wife, whoever partakes of the Lord’s Supper in order to show his fellowship with his wife, or his mother, or his sister, or his aunt, or with any denomination, or any human being, perverts the Lord’s Supper. The participation should be a vision, but the vision should be of Jesus Christ.
Before I pass that point I will recite two incidents of Texas Baptist history. Both of them attracted a great deal of attention. Many years ago the Baptist pastor of the church of Houston was not very sound in doctrine, but was zealous about works, and would be over persuaded to do things that he ought not to do. A woman came to him crying and told him that her husband was dying and wanted to partake of the Lord’s Supper. He took the emblems, the bread and the wine, and administered the Supper to that dying brother. The Baptists of the state criticized him severely, and harassed him until he made a public apology. The other case is this: When I was pastor of my first church, we had in our membership a very brilliant lawyer who before my day had joined the church at old Baylor University at Independence. He afterwards went to a dance, and some of the brethren thought that it was improper, and he got mad and stayed away and finally the church withdrew fellowship from him. This man was dying, and he sent for me and said, “Brother Carroll, I want you to tell all young people that no spiritual good can come to them by participating in worldly amusements that are far from grace, and that they alienate them from God. My life has been unfruitful, yet I am a true child of God, and now I am conscious that I am dying. I know Jesus said do one thing that I never did, that is, he commanded that all partake of the Lord’s Supper. I never did, and before I pass away I would like to obey him one time if it can be done scripturally. Now can you tell me how it can be done scripturally?” I said, “What importance do you attach to this? Do you think that this will save you.” He said, “O no, I am not so foolish as that. I just want to obey him this one time.” I said, “I can manage that for you, and do it scripturally.” And on Sunday as the church met in conference I said, “Brethren, I suggest that we adjourn to the house of this dying lawyer.” The church can adjourn to meet at any place it may desire and as a church can there set forth the Lord’s table; and so we went there horseback and in buggies, and the minutes of the conference were read showing that we were there by adjournment, and we heard this man’s confession of his sins and he asked the church to take him back, Then they set the Lord’s Supper, and his face was illumined when he was able to obey the Lord’s command.
Those two incidents attracted a great deal of attention in Texas. I knew that in my case I had managed it just right, and had conformed to the scripture and made the lesson 100 times more important. Those two cases illustrate the point I am on now.
The apostle Paul, in order to correct the perversion, sets forth the doctrine of the Supper, and this is what he says: “I received of the Lord that which I also delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he broke it, and said, This is my body, which is for you: this do in remembrance of me. In like manner also the cup, after supper [that is, the Passover supper], saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye proclaim the Lord’s death till he come.” Paul shows that he did not get this revelation of Christ’s institution from the original apostles. It was a special revelation made to him. Christ himself told Paul what he had done, why he had done it, and what it suggested.
I am now going to give a five-minute sermon on the Lord’s Supper: First, let all the church assemble together for the observance of this Supper. Then exercise three faculties memory, faith, hope. This do in remembrance. What does memory do? Memory looks back. Whom remember? Not father, not mother, not sister, not wife, not any human being. Simply Jesus. “This do in remembrance of me.” Remember Jesus, not in the manger, not raising the dead, no; remember Jesus on the cross, dying. Remember his dying for what? Dying for the remission of our sins. This is memory. “This do in remembrance of me,” on the cross dying for remission of sins. Next we take up faith. What does faith do? It discerns the Lord’s body, and the Lord’s blood represented by the eating or the drinking. They are external symbols that represent the acts of faith. Faith sees through that ordinance as a symbol Christ dying for the remission of our sins. That is faith’s part. Now there is hope. Hope does not look backward, like memory; it looks forward. “As oft as ye drink this ye do show forth the Lord’s death till he come.” There is a stretch into the future in the Lord’s Supper. Faith present discerns Christ dying for the remission of sins; memory looks back to Christ dying on the cross for the remission of sins; hope looks forward to the coming of our Lord Jesus Christ, his final advent. That isn’t a hard sermon to remember.
Now another five-minute sermon, for it is exceedingly important to remember these things. Suppose then, as in the Lord’s Supper, we “show forth his death till he come.” That makes a drama. What do the actors do on the stage? They, in their costumes and in their position, show forth something. Look at the Lord’s Supper as a drama, and you will see it is a twofold drama. What is the first thing presented? Unleavened bread. What does that unleavened bread represent? The sinless Christ. No leaven in him. That shows forth Christ alive. What the second act in that drama? The eulogy. He blessed it. “Eulogy” means he blessed the bread, or gave thanks, and the signification of that is that the sinless Christ is set apart for a certain object. That is the second scene. What is the third scene? The bread broken. There Christ dies. What the fourth? The participation with Christ, the eating of the bread by every one of them. Faith is always present in the eating of the bread. Let us take the other side of it, and we will see from another viewpoint another drama. Take a vessel of wine. There the vessel, and wine ‘in it as Christ’s blood, show that he is alive; then comes the eulogy, or setting apart; then comes the pouring out, that is, Christ dying; then comes the drinking or participating. Now the drama is doubled both sides presented, just as Pharaoh had a dream and saw seven full ears and seven poor ears, and seven fat cows and seven lean cows, and the poor cars ate up the seven full ears and the lean cows ate up’ the fat cows. In interpreting it the dream is doubled to show that it was from God. Then he goes on to show the significance of the dream. Seven full ears and seven fat kine are (there the verb “to be” is used as “represent,” i.e., they represented) seven years of plenty. It is double, and the seven wilted ears of corn and the seven lean cows are (in a sense of representation) seven years of famine. Now precisely in the same way he says, “this represents my body; this cup represents the new covenant in my blood.” That use of the verb “to be” is a common one in all languages. In that sense the verb “to be” is used, and it annihilates the Roman Catholic idea of transubstantiation, i.e., that it actually becomes Christ’s body and actually becomes his blood.
Having presented the true doctrine of the Lord’s Supper, there remains to be considered these other statements: “He that eateth and drinketh unworthily [mark that “unworthily” is an adverb], eateth and drinketh condemnation to himself.” That passage has scared a great many people. I have heard them say, “I am not worthy! I am not worthy!” I would say, “No, nor am I.” “Well,” they say, “what about that scripture ‘Whoever eateth and drinketh unworthily eateth and drinketh damnation to himself “? The sense is not unworthy, but unworthily, referring to the manner, being an adverb of manner. An illustration has just been given. These Corinthians did not assemble; they did not eat as spiritual food or drink, but to satisfy their hunger and thirst; they violated fellowship; they wouldn’t wait for one another.
The next scriptural sentence is, “Let a man examine himself and so let him eat.” That has been quoted to me as meaning that the individual should be the judge. I said, “Now why don’t you get the connection where Paul says, ‘If any of you that is named a brother be an adulterer, or an idolater, or covetous, with such a one, no, not to eat.’ ” That part of it, i.e., this examination, does not apply to the whole world, as if to say, “Let every man in the world examine himself,” but when church members come to church to celebrate the Lord’s Supper, then let them put the examination to themselves. Not, “Am I good enough?” but “Can I, a sinner saved by grace, discern Christ not my wife? can I see him dying for me? do I discern his body?”
I never participated in this ordinance in my life that I did not have that self-examination: “O Lord, am I thinking of anyone else but thee? Am I thinking of thee in any other place than on the cross? Am I thinking of any other purpose than that thou hast died for the remission of my sins?”
Here he shows its importance when he says, “On this account some are sick, and many of you are asleep.” That does not mean that there is any magical power attached to the elements of the Lord’s Supper, so that if a man take it unworthily it will make him sick, or that it will kill him. They used to think that. They used to play on the superstitious fears of the people and say, “If while making a covenant you are true to the covenant, this poison will not hurt you, but if you are planning to be treacherous, then you have swallowed something that will give you the smallpox.” What then does it mean? It refers to those marvelous displays of power that the apostles had a right to exercise. A man would be at the Lord’s Supper; maybe he was a blasphemer, and judgment would come upon him, as in the case of Ananias and Sapphira; he would go to sleep right there.
QUESTIONS
1. What is the fifth ecclesiastical disorder, what its relation to the two preceding ones, and where do we find an account of it?
2. What is the first perversion, and what does Paul say about it?
3. What is the principle underlying this discussion of Paul, and what the author’s illustration, of it?
4. What important fact relative to the Lord’s Supper bearing on the so-called communion question, and how?
5. What special use has been made of 1Co 10:1-22 , what the author’s controversy over it, and what his interpretation of the baptismal idea in it?
6. What reference to this in Revelation?
7. What else did the children of Israel have besides that symbolic baptism and what is the meaning of “spiritual food” and “spiritual drink” in 1Co 10:3-4 ?
8. What is the difference in the thought of the rock at Rephidim, and the rock at Kadesh-Barnea?
9. What Paul’s point here, and what its relation to the Corinthians and us?
10. What is the meaning of, “The people sat down to eat and drink, and rose up to play,” and what its bearing on the question under consideration?
11. What is the meaning of, “They drank of a spiritual Rock that followed them, and the Rock was Christ?”
12. What the second perversion of the Lord’s Supper, and what its bearing as an essential to the partaking of the Lord’s Supper?
13. What is the third perversion, and how does it violate the principles of fellowship?
14. What is the meaning of “communion” as it is used in 1Co 10:16 , is it really communion at all, and, if so, in what sense, and with whom?
15. What two incidents in Texas Baptist history, one illustrative of the perversion of the Lord’s Supper, and the other, of its correct observance?
16. How did Paul correct the perversion of the Supper, and how did Paul get his information as to the institution of the Supper?
17. What three faculties are exercised in a proper observance of the Lord’s Supper, and what function does each perform?
18. Show forth in a double drama the death of Christ as it is portrayed in the Supper.
19. Why was the drama doubled, and what illustration from the Old Testament?
20. What is the meaning of the verb “to be” in such expressions as, “This is my body, . . .?”
21. What is meaning expression, “He that eateth and drinketh unworthily?”
22. What is the meaning and application of the expression, “Let a man examine himself and so let him eat?”
23. What is the meaning of 1Co 11:30 ?
1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
Ver. 1. I would not that ye should ] Historiae fidae monitrices, saith Bucholcer. There is very good use to be made of other men’s examples. Historia hath its name, saith Plato, from stopping the flux of errors and evil manners. ( , in Crat.). For mutate nomine de te fabula narratur. What bitter effects sin hath produced in some men, it may in any man. Lege igitur historiam, ne fias historia.
1 22 .] He proceeds, in close connexion with the warnings which have just preceded, to set before them the great danger of commerce with idolatry , and enforces this by the example of the rebellions and rejections of God’s ancient people , who were under a dispensation analogous to and typical of ours (1 11); and by the close resemblance of our sacrament of the Lord’s Supper, their eating of meats sacrificed, and the same act among the heathen , in regard of the UNION in each case of the partakers in one act of participation . So that THEY COULD NOT EAT THE IDOL’S FEASTS WITHOUT PARTAKING OF IDOLATRY = VIRTUALLY ABJURING CHRIST ( 1Co 10:15-22 ).
1. ] joins to the preceding. He had been inculcating the necessity of self-subduing (ch. 1Co 9:24-27 ), and now enforces it in the particular departments of abstaining from fornication, idolatry, &c ., by the example of the Jews of old.
, see reff.
. ] He uses this expression, not merely speaking for himself and his Jewish converts, but regarding the Christian church as a continuation of the Jewish, and the believer as the true descendant of Abraham.
, each time with strong emphasis, as opposed to , 1Co 10:5 . ALL had these privileges, as all of you have their counterparts under the Gospel: but most of them failed from rebellion and unbelief.
. ] The pillar of cloud, the abode of the divine Presence, went before them, and was to them a defence : hence it is sometimes treated of as covering the camp, e.g. Ps. 104:39, : and thus they would be under it. So also Wis 10:17 ; Wis 19:7 , . See Exo 13:21 ; Exo 14:20 .
1Co 8:1 to 1Co 11:1 . ] ON THE PARTAKING OF MEATS OFFERED TO IDOLS, AND ASSISTING AT FEASTS HELD IN HONOUR OF IDOLS.
1Co 10:1-5 . 31. THE BACKSLIDING OF ANCIENT ISRAEL. The Apostle has just confessed, in warning others, his own fear of reprobation. That this is no idle fear the history of the O.T. Church plainly proves. All the Israelite fathers were rescued from Egypt, and sealed with the ancient sacraments, and virtually partook of Christ in the wilderness; but, alas, how few of those first redeemed entered the Promised Land!
1Co 10:1-2 . The phrase (see parls.) calls attention to something not altogether within the range of the reader’s knowledge (contrast ; 1Co 9:24 , etc.); attaches the paragraph, by way of enforcement, to the foregoing . “Our fathers” is not written inadvertently to Gentile “brethren,” out of P.’s “national consciousness” (Mr [1410] ); the phrase identifies the N.T. Church with “Israel” ( cf. Rom 4:1-2 ff., Rom 11:17 f., Gal 3:7 ; Gal 3:29 , Phi 3:3 ; also Clem. ad Cor . 4); the fate of the fathers admonishes the children (Psa 78:8 ; Psa 95:9 , etc.; Mat 23:29 ff., Heb 3:4 .). The point of the warning lies in the five-times repeated : “ All our fathers escaped by miracle from the house of bondage; all received the tokens of the Mosaic covenant; all participated under its forms in Christ; and yet most of them perished! (1Co 10:5 ); cf. the of 1Co 9:24 , and note. For , , cf. Psa 105:39 ; Psa 106:11 ; also Wis 10:17 ; Wis 19:7 . “The cloud” shading and guiding the Israelites from above, and “the sea” making a path for them through its midst and drowning their enemies behind them, were glorious signs to “our fathers” of God’s salvation; together they formed a (Tit 3:5 ), inaugurating the national covenant life; as it trode the miraculous path between upper and nether waters, Israel was born into its Divine estate. Thus “they all received their baptism unto Moses in the cloud and in the sea,” since in this act they committed themselves to the guidance ofMoses, entering through him into acknowledged fellowship with God; even so the Cor [1411] in the use of the same symbolic element had been “baptized unto Christ” ( cf. Rom 6:3 f., Gal 3:27 ). For the parl [1412] between Moses and Christ , see Heb 3 . Paul sees a baptism in the waters of the Exodus, as Peter in the waters of the Deluge (1Pe 3:20 f.). , mid [1413] voice (see parls.), implies consent of the subjects “had themselves baptised” ( cf. , 1Co 6:11 ) aggravating their apostasy.
[1410] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[1411] Corinth, Corinthian or Corinthians.
[1412] parallel.
[1413] middle voice.
1 Corinthians Chapter 10
The apostle had warned the Corinthians against carelessness and self-indulgence, instancing himself as one who must be a reprobate if he preached without keeping the body under. He now makes a pointed application of Israelitish history in scripture to clench the exhortation.
“For* I would not have you ignorant, brethren, that all our fathers were under the cloud, and all passed through the sea, and all were baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they were drinking of a spiritual attendant rook (and the rock was Christ); but in the most of them God had no pleasure, for they were overthrown in the wilderness. But these things happened [as] types of us, that we should not be lusters after evil things, even as they also lusted. Neither be ye idolaters, even as some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, even as some of them committed, and there fell in one day twenty-three thousand. Neither let us tempt the Lord,** even as some of them tempted, and were perishing by the serpents. Neither murmur ye, according as some of them murmured, and perished by the destroyer. Now all|| these things happened to them typically, and were written for our admonition, unto whom the ends of the ages have reached.” (Vers. 1-11.)
* p.m. A B C D E F G P, ten cursives, the Latin and Egyptian versions, many fathers Greek and Latin; is read by corr. K L, most cursives, etc.
(= got baptized) B K L P and the cursives generally, and many Greek fathers; A C D E F G with some cursives and Greek fathers.
, added by most, is not in p.m. B Dp.m. F G, etc.
** B C P, eight cursives, some ancient versions and fathers; D E F G K L, most cursives, versions, etc.; , etc.
A B, the rest .
, ‘let us murmur,’ D E F G, etc., contrary to the general testimony.
B P, the rest, as in Text. Rec. || is omitted by A B, etc.
A B C K P, and many other witnesses; , as in Text. Rec., D E F G L and most cursives, etc. For the Text Reel sunevbainon, supported by A D E F G L and most; – B C K (not L, as Tisch. gives by oversight on both sides) many cursives, etc. The force is greatest, when we see the facts in detail happening, (pl.) to Israel, but recorded (sing.) as a whole in scripture for us.
Israel are adduced as a warning to those who professed Christ. Did the Corinthians boast of their privileges and endowments? They are here shown how little security such institutions as baptism and the Lord’s supper confer on those who rest in them. “For [this is the true reading, , not , now, or moreover] I would not have you ignorant, brethren, that all our fathers were under the cloud, and all passed through the sea, and all were baptized unto Moses in the cloud and in the sea.” It was not only that preachers were in danger, but professors – not some, but all. Witness the ancient people of God, who similarly trusted not in God but in His acts and ordinances, their own special favours; and this from the beginning, not in days of cold and dead formality. So ready is the heart of unbelief to depart from the living God. To presume on institutions of the Lord, initiatory or even continuous, is fatal. A recent commentator regarded this passage as an inspired protest against those who, whether as individuals or sects, would lower the dignity of sacraments, or deny their necessity. To my mind the aim seems wholly different – to guard those who were baptized, and joined in the Lord’s supper, from the illusion that all was therefore right and safe, that such might not grievously sin and miserably perish. The apostle solemnly disproves the superstitious and Antinomian error that men must have life because they partake of these rites. Not so; they were all under the cloud, and all passed through the sea, they might all therefore be said to be there and then baptized to Moses; but what was the end? It is impossible however to suppose here an outward professing mass, who had the initiatory privilege, and no more; for he takes particular pains to show that they “did all eat the same spiritual meat, and did all drink [] the same spiritual drink; for they were drinking [] of a spiritual attendant rock (and the rock was Christ).”
Here we have figuratively the highest outward sign, that which answers to the Lord’s supper, and not to baptism only. But the express point is to deny that there was necessarily life in the participants, still less efficacy in the signs. It is really the importance of the holy walk of faith in those who partook that the apostle is pressing, not at all to cry up the sacraments, still less to affirm the necessity of what nobody thought of denying.
But we must also beware of a mistaken notion which has misled most Protestants, some more partially, others completely, but all with inconsistency enough. They assume that by the expression, “all our fathers,” the christian church is regarded as a continuation of the Jewish, and the believer as the true descendant of Abraham. Whatever is taught elsewhere under certain limits, it is plain that here the apostle teaches nothing of the sort. “For I would not have you ignorant, brethren, that all our fathers,” etc., maintains the distinction which is sought to be got rid of. There is no fusion of the Jews of the past with the Gentiles who now believed. The same distinction is maintained in Ephesians and in Galatians. Within the church and in Christ the difference vanishes. There is oneness in Him, and such is the effect of the Spirit’s baptism, who forms the one body. But it is not true retrospectively, as is commonly supposed, and drawn unintelligently from such words as these.
Again, even so sensible a writer fell into the kindred but yet grosser view, that the apostle, by the words “the same,” identifies the sacraments of the old and of the new economies. “It is a well-known dogma of the schoolmen, that the sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited to refute that error, for it shows that the reality of the sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Some explain it to mean that the Israelites ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honoured with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured?” *
*Calvin, Transl. Soc. in loc. Edinb. 1848.
That the apostle is drawing an analogy between Israel and Christians is plain; but the very language employed, that their things were “types” or figures of us, should have prevented the identification either of them and us, or of the facts that resemble baptism and the Lord’s supper more or less. Doubtless the doctors of the Sorbonne were wrong in virtually denying quickening faith to the fathers under the law; but Calvin is ever, more culpably wrong, if deluded by their error of saving sacraments now, he conceives that the signs under the law were thus efficacious also. Christ alone, received by faith, has quickening power, through the Holy Spirit, either of old or now; but now there is accomplishment, as then there was only promise. Saints of old had pretermission of sins; now remission, and life more abundantly, and the gift of the Spirit. This is a vast deal more than a difference in degree only, as so many Protestants dream, not to speak of Popish darkness; but their legalism, where they are not the victims of rationalism, deprives them of perception as well as power. The veil is on their eyes, though not on their hearts.
As a question of interpretation, it is evident that by all eating the same spiritual meat the apostle is speaking of the fathers, not of the Corinthians or other Christians, the point of warning and instruction being, that in the most of them God took no pleasure, for they were overthrown in the wilderness. He is speaking therefore in these verses solely of Israel, and in no way predicating the sameness of their manna and water with our signs of Christ’s death, or what men call the sacraments. The sense then is, not that they were in the very same condition with us, or had the same sacraments with us, but that, though they all partook of the same spiritual meat and drink, in the most of them God had no pleasure. Title as God’s people, and participation in sacred privileges, which are expressly made like to the two institutions so familiar to us in Christendom, did not save the mass from being overthrown, by divine judgments, in the wilderness.
Next the apostle shows us how the things that happened in their case are “types of us (ver. 6), that we should not be lusters after evil things, even as they also lusted.” This is general; but those things are successively specified which were perilous to the Corinthians. “Neither be idolaters, even as some of them; as it is written, The people sat down to eat and drink, and rose up to play.” There was, in the first place, a yielding to fleshly gratification, then pleasurable excitement followed, which told the result one sees in the scripture cited – the judgment. Were not the Corinthians in danger? “Neither let us commit fornication, even as some of them committed fornication, and fell in one day twenty-three thousand.” In the history (Num 26 ), where twenty-four thousand are said to have died in the plague, it is not said “in one day,” as here, where we hear of a thousand less. To me such a difference implies the greatest accuracy, nor have I named all the points of distinction which deserve the thoughtful reader’s consideration, small as the matter may seem, and to some grave men only a question of general numbers on either side of the precise amount. “Neither let us tempt the Lord, even as some of them tempted, and were perishing by the serpents.” To tempt was to doubt His presence and action on their behalf, as Israel, not only “ten times” (Num 14 ), but also just before Jehovah sent fiery serpents to cut them off. “Neither murmur, even as some of them murmured, and perished by the destroyer.” This, if it be not more general, seems to allude to the gainsaying of Korah and his company, which so excited the evil tongue in Israel.
“Now these things happened to them typically, and were written for our admonition, unto whom the ends of the ages have reached.” There cannot be a more important canon for our intelligent and profitable reading of these Old Testament oracles. The facts happened to them, but they were divinely cast in systematical figures, or forms of truth, for admonishing us who find ourselves at so critical a juncture of the world’s history. They contain therefore far more than moral lessons, however weighty. They do disclose man’s heart, and let out God’s mind and affections but they have the larger and deeper instruction of events which illustrate immense principles, such as sovereign grace, on. the one hand, and pure law on the other, with a mingled system of government on legal ground, while mercy and goodness availed through a mediator, which came in when the people worshipped a calf at Horeb. There is thus an orderly, as well as prophetic, character in the mode these incidents are presented, which, when lit up with the light of Christ and His redemption and the truth now revealed, prove their inspiration in a self-evident way to him who has the teaching of the Holy Ghost. Israel only witnessed the facts, and the writer was enabled, by the Spirit of God, to record them in an order which was far beyond his own thoughts, or the intelligence of any before redemption; but now that this mighty work of God is accomplished, their figurative meaning stands out in the fulness of a wide system, and with a depth which reveals God, not man, as the true Author. Be it our happiness not only to know but to do the truth!
The scriptural history of Israel is thus exceedingly solemn as well as instructive. It was so recounted by the Spirit as to be typical of us. “So then let him that thinketh he standeth take heed lest he fall. No temptation hath taken you save a human one: but God [is] faithful, who will not allow you to be tempted above what ye are able, but will make with the temptation also the issue that ye* may be able to bear [it].” (Vers. 12, 13.)
* (“ye”) is expressed in Tex. Rec. with large cursive support, but contrary to the great uncials, save in a correction of two.
On the one hand the self-confidence of the Corinthians, as of every one else, is precisely the source of danger. In the world as it is, and in man as he is, there must be constant exposure; for evil exists, and an enemy is not wanting to avail himself of it; and the people of God are the especial aim of his malicious activity to dishonour the Lord by their means. If others slumber in unremoved death, those that are alive to God in Christ need to watch and pray. On the other hand they had been tried by no temptation beyond the lot of man: Christ was tried beyond it in the days of His flesh, not only at the end of His service but at the beginning; not only in all things in like manner, apart from sin, but beyond what belongs to man, tempted as He was for forty days in the wilderness. But we can only overcome in our little trials as He in His great ones by dependence on God and obedience of His word which the Spirit clothes with might against Satan. We may and ought to confide in God. If He is faithful who called us to the fellowship of His Son, equally so is He in not permitting us to be tempted beyond measure. It is His power by which the saints are kept through faith, not by their perseverance. Hence with the trial He makes also the issue or escape, and this not by removing the trial but by enabling His own to endure.
Now comes the special warning. “wherefore, my beloved, flee from idolatry. I speak as to prudent [men]: judge ye what I say. The cup of blessing which we bless, is it* not fellowship with the blood of the Christ? The loaf which we break, is it not fellowship with the body of the Christ? Because we, the many, are one loaf, one body, for we all partake of the one loaf.” (Vers. 14-17.) To count idolatry impossible for a Christian is to trifle. This the Corinthians were doing. They knew, said they, that the idol was a nullity, and therefore it was nothing to them to eat meet which had been offered to heathen idols; nay, they could go a step farther and sit and eat in the heathen temples. The apostle on the contrary maintains the principle of partaking in an evil which you may not yourself do, and especially in things sacred. The true wisdom in such Gases is to keep wholly aloof. It is a misuse of knowledge to participate, or even give the appearance of participating, in what is religiously false. It is in vain to plead that the heart is not in what one allows outwardly, not only on moral grounds but because it slights Christ and ignores Satan’s wiles. Is not the Christian redeemed from bondage to the enemy? Is he not bought with a price to glorify God? At once the apostle makes themselves judges by putting them in presence of the central and standing institution of church fellowship. Where was their practical understanding now? “The cup of blessing which we bless, is it not fellowship with the blood of the Christ? The loaf which we break, is it not fellowship with the body of the Christ?”
* stands before . in A B P, etc., and before . , etc., contrary to all the rest.
Clearly the apostle reasons from the public symbol of christian communion; he is not laying it down to correct any wrong observance: else he would not hays put the cup before the loaf here. He begins his appeal with that which had the deepest meaning as to Christ; he leaves for the next place what most impressively conveys the fellowship of the saints with Christ as one body. It is so viewed as to compare it best with the peace-offerings of Israel and the sacrifices of the heathen. Fellowship there is in each. The worshippers share in common what distinguishes them from all others. In the church’s case it is the blood and body of Christ. The blood of Christ awakens the gravest thoughts in the Christian; the body of Christ, the most intimate unity possible, “because we, the many, are one loaf, one body; for we all partake of the one loaf.” There is neither transubstantiation nor consubstantiation. It is the loaf that we break, it is the one loaf of which we all partake. Representatively it is the one body of Christ; and if the loaf be that body, just so we, the many, are that one loaf also. This scripture, like the rest which speak of it, is wholly irreconcileable with Romanism or Lutheranism, which here present mere superstitions, not the truth of God. The words on which they essay to base their errors do really refute them.
There is not a thought of sacerdotal consecration of the elements. “The cup of blessing which we bless,” “the loaf which we break,” prove that it is no act of one endued with extraordinary power and transmitted authority. It is “we” and “we, the many,” in the very context which speaks of “I” and “ye.” But all such individuality vanishes from this feast, as being radically opposed to its nature. None that truly entered into its spirit could have so marred the fellowship as to make the minister first receive in both kinds himself, and then proceed to deliver the same to the clergy if present, and after that to the people also in order. Who that is faithful to its scriptural meaning could say, The body . . . . which was given for thee, the blood . . . . which was shed for thee? Still less could there have been such a contrast with the Lord’s words in letter and spirit, such an oblivion even of the form as a wafer expressly unbroken placed by the priest on the tongue and no cup whatever for the communicant. These are the palpable and fatal signs of a Christendom at war with the Lord, of His word set at nought, and the Holy Spirit quenched. One of course may give thanks at the breaking of the bread; but in truth, if duly done according to Christ, it is all the saints that bless, all that break the loaf. Such is the essence of its meaning; and he who departs from it must account for it to the Lord who commanded all that are His to do thus.
It may be added that in the Gospels of Matthew and Mark we read of the Lord, after taking the loaf, blessing, and then giving thanks after taking the cup. In Luke He is said to give thanks after taking a loaf. The decisive disproof however of what gross ignorance mistakenly infers from it is that, on the occasion of feeding the multitude with bread, the very same language is used; that is, when a sacrament confessedly was out of the question, He took the five loaves and two fishes, and, looking up to heaven, blessed them. (Luk 9 ) It is not that is exactly equivalent to , but clearly they can be used to a certain extent interchangeably; they express with a shade of difference the self-same act, neither prayer for a miracle nor the form of effecting one, but very simply a benediction or thanksgiving. If our ordinary food be sanctified by the word of God and prayer, who could think of the supper of the Lord without blessing and thanksgiving?
Again that not faith only is possessed but the Spirit of God is supposed to have sealed the communicants is plain from all that is said. Nobody doubts that a hypocrite or self-deceived soul might partake; but the Lord’s intention is as clear as that the character of the feast excludes such. They may drink the wine or break the bread; but they are as distant as ever from the grace and truth therein celebrated, and only add presumptuous sin to the self-will and unbelief of their habitual life. Individually the believer has already eaten the flesh of the Son of man and drunk His blood; he eats it, knowing that he has eternal life in Him, and otherwise no life in himself. Together we bless the cup, together we break the bread in thanksgiving before Him who has blessed us beyond all thought; and herein is communion. To suppose that unbelievers share it is profanity, and deliberate profanity if we systematically open the door for them and invite them in.
But the point before the apostle was rather that the Christian cannot go out to another fellowship if he enjoy this. Communion is the joint participation of the blessing for all whom it concerns; but it excludes as rigorously those who have no part or lot in it. Further it forbids from any other fellowship those who share this. Even the Israelite after the flesh who ate the sacrifices was a partaker with the altar of Jehovah, severed thus in principle and fact from the vanities of the heathen. “See Israel according to flesh: are not they that eat the sacrifices in fellowship with the altar?” How much more did it become the Christian to judge and walk according to God! If they lived in the Spirit, let them walk in the Spirit.
“What say I then? that an idol-sacrifice* is anything, or that an idol* is anything? but that what they sacrifice they sacrificed to demons and not to God; and I wish you not to be in fellowship with demons. Ye cannot drink [the] Lord’s cup and a cup of demons; ye cannot partake of [the] Lord’s table and of a table of demons. What! do we provoke the Lord to jealousy? are we stronger than he?” (Vers. 19-22.)
* corr. B Ccorr. D E P, some cursives, many versions, etc., have the order different from K L and most with Text. Rec., p.m. A Cp.m. omitting the second clause altogether.
A C L most cursives, the ancient versions, etc., as in Text. Rec., but not in B D E Fgr Ggr. etc.
A B a D E F G I’ etc. K L. most cursives. etc.
To eat of sacrificial offerings was evidently then no light matter. As the Jew who ate was in communion with the altar, so he who partook of what was offered to an idol had fellowship with the idol. Such is its real meaning. Does this contradict the previous reasoning of the apostle as of the prophets of old, that the idol was a mere nonentity? Not at all. But if such products of man’s device have no existence and their images see not nor hear, demons are very real and avail themselves of man’s imagination or his fears and arrogate to themselves the idol-sacrifices. The emptiness of idols is therefore no ground for partaking of meats sacrificed to them; for “what they sacrifice they sacrifice to demons and not to God.” (See Deu 32:17 ; Psa 95:6 .) The idols and their sacrifices may be utterly powerless; but demons hiding behind can and do thereby shut out from souls the true God and usurp the homage due to Him alone. This is the effect of heathen worship, not the intention of the worshippers or of those who partake in their sacrifices. They no more purposed to revere demons (or fallen and evil spirits) than the unconverted now mean to serve Satan. But they did and do so none the less. The truth puts things in their real light which the reasoning, the imagination, or the indifference of man leaves in the shade.
The Corinthians loved ease and sought to escape the cross. Why trouble, they might argue, about trifles? The idol is nothing, nor its sacrifices, nor its temple. How unwise then to offend for nothing! Communion with demons, answers the apostle, is the result. He that eats and drinks where the Lord’s blessing is not partakes in the demon’s curse. We shall see in the next chapter what it is to eat and drink unworthily at the Lord’s supper. Here it is the real character of the evil where one partook of things sacrificed to idols, which the vain Corinthians prided themselves on doing freely because of their superior knowledge. But no one can have fellowship with the Lord and with demons: if he tampers with demons, has he not virtually abandoned the Lord? They may delight to have and harm the christian professor; the Lord refuses His fellowship to the idolater. If fellowship is inclusive, it is exclusive. “He that is not with me is against me,” said He Himself; “and he that gathereth not with me scattereth abroad.” (Mat 12 ) “What! do we provoke the Lord to jealousy? are we stronger than he?” Love cannot but be jealous of wandering affections; it were not love if it did not resent unfaithfulness. And is He so powerless that we can despise Him with impunity? Are we stronger than He? Do we court destruction?
Thus had the apostle shown the danger of idolatry, from the inveterate tendency, not of the Gentiles merely in their habitual worship of idols, but of the very people separated to Jehovah as His witnesses against it. He had also proved that to partake of sacrificial feasts in a heathen temple is none the less idolatrous, because, if the idol is nothing, the demons are very serious indeed, as the enemies of God and man. The meat in itself may be harmless, but to eat it thus is to have communion with the demons behind the idol, and so to renounce the fellowship of Christ. For one cannot have both: Christianity, Judaism, heathenism, are exclusive of each other. The Lord must feel and judge such unfaithfulness on the part of His own; His love. and honour could not pass by a virtual renunciation of Himself.
But if a Christian should abstain from idol-sacrifice out of love to a weak brother, and yet more for fear of provoking the Lord’s jealousy, is it wrong in itself to eat such meat? Certainly not. As he began, so he closes. “All things are lawful,* but do not profit; all things are lawful,* but do not edify. Let no one seek his own [advantage], but his neighbour’s [literally, that of the other].” (Vers. 23, 24.) The principle laid down in chapter 6 is enlarged. It is not merely lawful “to me,” nor is it a question here of being brought under the power of any. There indifference as to meats exposed some to impurity, here to idolatry. The apostle urges not merely exemption from evil, but positive edification. This love alone secures; because it looks not at its own things and seeks the good of others. It would please one’s neighbour, with a view to good to edification. Even Christ, in whom was no evil, did not please Himself, but rather took on Himself the reproaches of those that reproached Jehovah. Thus it is not enough to avoid being brought under the power of anything, but one should seek the profit, not of self, but of others, and the building up of all.
* is added by the correctors of and C, by H K L, most cursives, etc., contrary to the best authorities of every kind.
Hence we have the principle applied in general, and tested particularly, in verses 25-30. “Everything that is offered for sale in the shambles eat, examining nothing for conscience sake: for the earth [is] the Lord’s, and its fulness. And if any of the unbelieving inviteth you, and ye desire to go, all that is set before you eat, examining nothing for conscience sake. But if any say to you, This is sacrificed,* eat not for his sake that pointed [it] out and conscience, but conscience I say, not one’s own but the other’s; for why is my liberty judged by another conscience? If I partake with thanks, why am I evil spoken of for that for which I give thanks?” Thus the principle of God’s creation holds good for all that is on sale in the market, as well as for what might be on an unbeliever’s table, if one should go there, and one may eat in either case without special inquiry. It is otherwise, not merely in an idol temple but even in private, where one should say, This is offered to holy purposes, because he evidently has a conscience about it, though one otherwise might have perfect liberty. It is good in such a case to deny oneself, and not expose one’s liberty to be judged by another, or incur evil speaking for the thing for which I give thanks. One must in love respect the scruple of the weakest saint, while holding fast by the intelligence and liberty of Christ.
* , as a heathen would say, A B H S Sah. yr. (Pesch.); but all others, , sacrificed to idols, as a Christian might say.
The last clause of T. Rec. is omitted by the ancient authorities.
(“For”) is added in T. Rec. by few and slight witnesses.
The apostle then lays down the still larger and golden rule of christian conduct: “Whether then ye eat or drink, or do anything, do all things unto God’s glory. Give no occasion of stumbling, either to Jews or Greeks, or to the church of God; even as I too please all in all things, not seeking mine own profit, but that of the many, that they be saved. Be imitators of me, even as I too am of Christ.” (Ver. 31; 1Co 11:1 .) Thus, if one does all to God’s glory, self is not sought to be gratified, but given up; and in this way is no stumbling-block presented to man, on the one hand, whether Jews or Gentiles, or to God’s assembly, on the other. Love alone so walks, seeking God’s glory and man’s good. Against the fruit of the Spirit there is no law, even among those who vaunt law most, and least love grace. So it was with the apostle habitually; the most uncompromising of all the apostles, none equalled him in gracious concession, where it could be consistently with Christ.
NASB (UPDATED) TEXT: 1Co 10:1-5
1For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; 2and all were baptized into Moses in the cloud and in the sea; 3and all ate the same spiritual food; 4and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ. 5Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness.
1Co 10:1 “For I do not want you to be unaware, brethren” This phrase is a literary technique used often by Paul to introduce a conclusion (cf. Rom 1:13; Rom 11:25; 1Co 10:1; 1Co 12:1; 2Co 1:8; 1Th 4:13).
“our fathers” This reflects (1) a believing Jewish element in the Church or (2) NT Gentiles becoming grafted into the natural olive tree, Israel (cf. Romans 10; Gal 6:16), and are now one in Christ (cf. Eph 2:11 to Eph 3:13).
“all. . .all” This inclusive term (i.e., pantes) is used twice in 1Co 10:1 and once in 1Co 10:2-4. It is a way to emphasize the unity of all Israelites in the experience of God’s grace and judgment, called the Wilderness Wandering Period (i.e., Numbers).
“the cloud” This refers to the unique symbol of the presence of YHWH. It was called by the rabbis the shekinah cloud of glory (cf. Exo 13:21-22; Exo 14:19). The Hebrew word shekinah meant “to dwell with.” YHWH was with His people during this period of judgment in such intimate and caring ways that the rabbis began to call this the “honeymoon” period between YHWH and Israel.
“all passed through the sea” This is an allusion to YHWH’s splitting of the Red (literally “reed” or “weed”) Sea. Today scholars are uncertain as to which specific body of water this refers. The same term, yam suph is used in the OT to refer to (1) the Gulf of Aqaba (cf. Exo 21:4; Deu 2:1; 1Ki 9:26; Jer 49:21) or (2) the Indian Ocean. Apparently it referred to the mysterious waters to the south. It is interesting that “water” is not said to have been created by God in Genesis 1. Often the Mesopotamian creation myths speak of the waters (i.e., salt and fresh) as gods who desired human destruction. YHWH delivers His people from watery chaos and defeat.
SPECIAL TOPIC: THE RED SEA
1Co 10:2 “were baptized into Moses” The Greek manuscripts vary between passive voice (i.e., MSS , A, C, D) and middle voice (i.e., MS B). It seems to me the middle voice is contextually appropriate in emphasizing the volitional decision of the Israelites to follow Moses and the historical fact the Jewish proselyte baptism was self administered. This is an unusual phrase, found only here in the NT. It implies a parallel between the responsibility and privilege of the Mosaic covenant, and our new covenant in Christ; both are from God and in some ways are similar. Here baptism is used as a symbol for one who follows.
There is a rabbinical tradition going back to Hillel (cf. b Ker 9a; bYeb 46a) which relates proselyte baptism to the Red Sea event. See Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, pp. 102-103.
1Co 10:3 “spiritual food” This refers both to manna (cf. Exodus 16) and quail (cf. Exo 16:13; Num 11:31-32), which were God’s supernatural provisions during the wilderness wandering period.
1Co 10:4 “same spiritual drink” This refers to the miraculous provision of water (Exo 17:6; Num 20:8 ff).
“they were drinking from a spiritual rock” Rock is a title for YHWH in the OT which emphasizes His strength and permanence (cf. Deu 32:4; Deu 32:15; Psa 18:2; Psa 19:14). It is also used of the Messianic Kingdom as a destroying force (cf. Dan 2:45).
“which followed them” These seem to refer to a rabbinical legend based on Exo 17:6 and Num 20:11 ff, that the rock followed the Israelites and that it was the Messiah. This tradition is specifically mentioned in the Koran.
“and the rock was Christ” This is a rabbinical typology (the personification of the rock may have come from Num 21:17 or Deu 32:4; Deu 32:15; Deu 32:18; Deu 32:30, cf. Targum Onkelos on Numbers 21). God provided life-giving water during the wilderness wandering period. Paul sees an analogy between God’s provision then and God’s life-giving provision now. Paul’s theology viewed Christ as pre-existent and as the Father’s agent of life and blessing. Jesus has always been God the Father’s fullest provision and greatest blessing.
1Co 10:5 “Nevertheless” This is the Greek alla, which shows a strong contrast. See Contextual Insights, D.
“with most of them God was not well-pleased” This is an attention-arresting understatement: all but two of that generation died. Only those under twenty years of age (i.e., not yet old enough to be in the military) and Joshua and Caleb (i.e., the two spies who brought a positive faith report) entered the Promised Land (cf. Jud 1:5).
“they were laid low in the wilderness” This word implies their bones were scattered along the desert route (cf. Num 14:16). They were God’s chosen people, but He judged their unbelief. These OT believers saw the miraculous provision of God. They knew His will through their God-given leaders (i.e., Moses, Aaron, and Miriam), yet still they acted in unbelief and rebellion (cf. Hebrews 3-4).
Paul has just commented on his own strenuous efforts at self-control (cf. 1Co 9:24-27). In chapter 11 he is alluding to those who try to separate theological knowledge from godly lifestyle (i.e., Gnostics and other intellectuals). Even the common fellowship meal (i.e., the agape feast) cannot be eaten by godless believers (cf. 1Co 11:27-32). Physical death can be a temporal, divine judgment suffered by disobedient believers.
Moreover. The texts read, “For”. It introduces an instance of some who were rejected.
would not = do not desire. Greek. thelo. App-102.
be ignorant. Greek. agnoeo. See Rom 1:13.
all. Notice the emphatic repetition of “all” in verses: 1Co 10:1-4.
through. App-104. 1Co 10:1.
1-22.] He proceeds, in close connexion with the warnings which have just preceded, to set before them the great danger of commerce with idolatry, and enforces this by the example of the rebellions and rejections of Gods ancient people, who were under a dispensation analogous to and typical of ours (1-11); and by the close resemblance of our sacrament of the Lords Supper,-their eating of meats sacrificed,-and the same act among the heathen, in regard of the UNION in each case of the partakers in one act of participation. So that THEY COULD NOT EAT THE IDOLS FEASTS WITHOUT PARTAKING OF IDOLATRY = VIRTUALLY ABJURING CHRIST (1Co 10:15-22).
Chapter 10
Moreover, brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and passed through the sea ( 1Co 10:1 );
Now he is talking about their forefathers who were delivered out of Egypt. God used the cloud to guide them by day and the pillar of fire by night. The cloud had more than just a guiding. They were under the cloud. They were going to be spending time in that hot desert, and so what did God do? He put a cloud over them that shielded them from that hot desert. And whenever the cloud would move, they would move. And that is wisdom when you are out in the desert. And so God made a very great way of guiding them. The cloud would move and they would move to stay under the cloud.
Now, when they had come to the Red Sea and the Egyptian army came up behind them and had trapped them here in the valley, God took the cloud and moved it behind them and let it settle between them and the Egyptians. The Egyptians couldn’t see what was happening, because of the fog, the cloud that had come down, and they couldn’t see that the sea had departed and that the children of Israel were all escaping to the other side. And when God lifted the cloud, they saw what had happened. They saw the sea parted and they went dashing into the sea. Of course, the Lord allowed the sea to come back and they were drowned. But the cloud had a purpose more than just guiding them; it was a shelter to them. They lived under the cloud, walking when the cloud moved, living in the will of God, being guided by God through that wilderness experience. And how glorious it is that God will guide us, shelter us as we seek to walk after His will.
They passed through the sea, which is a symbol of water baptism, coming out of the life of the flesh in Egypt into a new relationship with God.
And they were all baptized ( 1Co 10:2 )
You see that symbolism there passing through the sea.
unto Moses in the cloud and in the sea; and they did eat the same spiritual meat ( 1Co 10:2-3 );
God gave them the manna, the bread from heaven that they all ate.
And they did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them: and that Rock was Christ ( 1Co 10:4 ).
So you remember, as the children of Israel came to Moses there in the area of Rephidim, the wilderness, and they said, “We are about to die of thirst, our cattle and all are about to die. What are we going to do?” And Moses went in and cried unto the Lord and said, “Lord, help me, these people are about ready to stone me.” God said, “Take your rod that you used to strike the river in Egypt to turn it to blood and with the elders before the people strike the rock.” And so he took his rod and smote the rock and water came forth, and the people drank and lived. They were saved. They drank, all of them, of that same spiritual Rock, and that Rock was Christ, who Himself said, “If any man is thirsty let him come unto Me and drink. And he that has a thirst let him come and drink [Jesus said] of the water of life freely.” That is the last invitation in the Bible in the book of Revelation. The last invitation is for all men, “Whosoever will, let him come and drink of the water of life freely.” The Rock smitten, if you partake and drink of Him tonight you will have life.
But with many of them God was not well pleased: and they were overthrown in the wilderness ( 1Co 10:5 ).
When Moses sent out the twelve spies to spy out the land, ten of them came back and gave an evil report, a report that planted fear in the hearts of the people. “The cities are big and the walls are high. And the people are like giants and we are like grasshoppers in their sight. They were huge people. We are not able to do it. We can’t take it.” There were two men, Joshua and Caleb, who came back bearing a bunch of grapes on a rod between them. And they said, “Look at these grapes. You have never seen anything like that in all your lives. Look at the size of the bunch of grapes here.” “Oh, but we heard there are giants in the land.” “Awe,” they said, “they are bread for us.” “Oh, we heard we can’t take it.” “Let’s go in right now and take it.” But the people listened to the ten and they turned. They didn’t have faith and trust in God to deliver the land to them. So God said, “All right, you don’t trust Me. You say that your children will be destroyed by them. I will tell you what. I am going to let you wander in this wilderness until this whole generation passes and your children that you say will be prey to them I will let them go in and take the land.” Then began the longest funeral service in the world, forty years waiting for all of them to die. Only Joshua and Caleb were allowed to go in of that generation. So many of them perished in the wilderness.
Now these things were examples, to the intent that we should not lust after evil things, as they also lusted ( 1Co 10:6 ).
They said, “Let’s go back to Egypt. Remember the garlic and the leeks in Egypt. Oh, they were so good. I haven’t had garlic in so long. Just this manna and it is so bland. It is so mild. I am sick of it. Oh, if I only had the garlic of Egypt.” They were desiring after the old life of the flesh, the life of Egypt, the fleshpots in Egypt.
“And these were written for our examples that we would not lust after the things of the flesh, as they lusted.”
Neither be ye idolaters ( 1Co 10:7 ),
Now, several things here. They were lusting after evil things, the things of the flesh, desiring them. Secondly, many of them turned to idolatry. Remember, Aaron made the golden calf and the people were all dancing around the thing.
as some of them were; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day twenty-three thousand ( 1Co 10:7-8 ).
In the book of Numbers it tells us twenty-four thousand, but Paul, no doubt, is writing from memory and it’s probably just a mistake that Paul made as he is writing just from memory referring to that time when Balaam gave the evil counsel for the young girls to go down and entice the boys. And they committed fornication and the wrath of God was kindled against them and they were smitten by a plague.
Neither let us tempt Christ, as some of them also tempted, and were destroyed of the serpents ( 1Co 10:9 ).
How did they tempt the Lord? They tempted Him because they were murmuring against God and against Moses, and said, “They brought us out in this place to kill us and it is terrible. We ought not to be here. We ought to go home.” And the anger of the Lord was kindled and the serpents came into the camp and began to bite them; murmuring against God.
Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all of these things happened to them for examples: that they are written for our admonition, upon whom the ends of the world are come ( 1Co 10:10-11 ).
So twice here Paul says, “Now look, this is all here for an example unto you. It is all typical history. You need to learn from their mistakes. You are not to go after the flesh. You are not to desire after evil things. You are not to commit fornication. You are not to commit idolatry. You are not to murmur against God.”
Wherefore let him that thinks he stands take heed lest he falls ( 1Co 10:12 ).
We are not to presume upon the grace of God.
There hath no temptation taken you but such as is common to man: but God is faithful, who will not allow you to be tempted above that which you are able; but will with the temptation also make a way to escape, that ye may be able to bear it ( 1Co 10:13 ).
The Bible says when a man is tempted he shouldn’t say he is tempted of God. Every man is tempted when he is drawn away by his own desires and enticed, and lust, when it is finished, brings forth sin. Temptation begins with the mind, the desire. What do I do with it?
Now, the temptations that we have are common to man. As I am living in this body I am going to be subject to certain temptations, the desires of my flesh, the drives of my flesh. That is common to man. But with that temptation, God is faithful to me. He will not allow me to be tempted beyond my limits. He will provide for me the way to escape in order that I will be able to bear it. But it is important that I take that way of escape.
God is not going to force you away from temptation. God isn’t going to force you to be good. When temptation comes, there is always an escape route. God always provides the way of escape. If you fall to temptation, it is because you didn’t heed the voice of God. You didn’t take the way of escape that He provided. And I can testify of my own life that in every temptation where I fell there was the route of escape. I had had the word of the Spirit to my heart. God said, “Get out of here.” “Oh, I will just wait a little bit longer.” No, I should have gotten out when the Lord said, “Get out.” The way of escape was there, and so it was my failure, not God’s. My sin is my responsibility, not God’s. There are people that would like to throw it over on God. “Well, God made me this way and I just can’t help it.” Boy, you blame God for the worst things. It is my failure. God is faithful. I wasn’t.
Wherefore, dearly beloved, flee from idolatry ( 1Co 10:14 ).
Run! Get out of there!
Now, idolatry is setting up anything in your life or mine before God. It is putting something in your life before the Lord. That is idolatry. You are wrong if you think of idolatry as having a little thing that you have carved out, or someone else has carved out, and you have bought. And you kneel in front of it, and do your little thing before it, and burn candles around it, and pray to it. No! That will probably be no problem to any of you. Your idolatry is far more apt to have a shiny coat of paint, beautiful upholstery and a turbo engine inside. Something that gets in your heart and mind and life and precedes your walk with God. It becomes more important to you than your walk with God. Something that replaces God in your life. That is the idol. Flee idolatry.
I speak as to wise men; judge what I tell you. The cup of blessing which we bless ( 1Co 10:15-16 ).
That is, when we gather together at the Lord’s table and we take the cup and we bless it. This cup of blessing that we bless,
is it not the communion of the blood of Christ? ( 1Co 10:16 )
The word communion there is that interesting Greek word koinonia. Is it not the oneness that we share with Christ, the communion that we have with Christ, or the fellowship that we have with Christ, that oneness that we are sharing with Him? This cup of blessing that we bless, whereby, as I drink, I am identifying myself with Him.
The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread ( 1Co 10:16-17 ).
So this communion with Jesus Christ, the blood of Christ and the body of Christ, whereby we become one with Him, and whereby we also become one with each other. As we all eat of the same bread, as we all drink of the same cup, we are becoming one with each other. Joined together in communion, joined together in commonness, joined together in fellowship, as we are, all of us, joined together with Jesus. That oneness in the body of Christ. Surely the communion service symbolizes it more graphically than anything else within the church. All partakers of the same bread. All partakers of the same cup, becoming one with Him and thus, with each other.
Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? ( 1Co 10:18 )
Now, the idea of bringing in your peace offering and offering it unto God, the whole idea behind it was that of communion with God. So, you bring it into the priest and he would take it and butcher it and would cut a portion of the meat and would give it to you. Then you would take it out and roast it and then sit down and eat it. Now you have brought it and offered it to God. The fat and all was taken and burnt on the altar and the smoke went up as a sweet smelling savor unto the Lord. The priest took his portion, but now you have your portion. And with your family you are sitting there eating this roast beef, or this roast lamb. And as you are eating together, the idea is God has received a part of this and I am receiving a part of this, and so I am becoming one with God. For their whole concept of eating together was that of becoming a part of each other.
Say I take a loaf of bread. I break it and I give you a part of it and I take a part of it, and you eat it and I eat it. It is one loaf, but we are both eating from the same loaf. Maybe we have a bowl of soup here and we are both dipping our bread in the soup and eating it. Now that the bread that is nourishing me is also nourishing you. The bread that is being assimilated and becoming a part of the chemistry of my body is also becoming a part of the chemistry of your body. So the same loaf of bread is becoming part of you as it is assimilated in your body, but it is also becoming a part of me. Therefore, we are a part of each other, because we are both being strengthened and both of us are assimilating the same loaf of bread. And they really saw this and to them it was something that didn’t need to be explained. It was just an accepted thing.
So when I offer a part of this meat to God and it is burnt on the altar unto the Lord, it is God partaking of it, and now I am eating of it, so I am becoming one with God. Beautiful thought, beautiful concept, and the beautiful awareness of becoming one with God.
Now we have that every time we partake of communion. I am becoming a part of Jesus Christ. He is becoming a part of me as we commune together and as I receive the cup and as I receive the bread, but also we are becoming a part of each other as we do it.
And so Israel after the flesh when they eat of the sacrifices. They are partakers of the altar. They are becoming one with God.
What say I then? that an idol is any thing ( 1Co 10:19 ),
Now we are going back to chapter 8, and the whole thing started as he was talking about them eating meat in the house of idols and some weak brother going by and seeing them eating there and thinking, “If he can do it, then I can do it,” and stumbling because his conscience would bother him. You say you have freedom, and unfortunately, they were exercising this freedom of eating in the temple of the various gods there in Corinth. “I have freedom in Christ.” So, Paul is coming back to that now.
What shall I say then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God ( 1Co 10:19-20 ):
That is, the pagan sacrifices in the pagan temples are offerings unto the demons. They are not offerings to God.
and I would not that ye should have fellowship [communion] with demons. 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. Do we provoke the Lord to jealousy? are we stronger than he? ( 1Co 10:20-22 )
So Paul is really coming down on the practices of some of those Corinthians of eating meat in the pagan temples there in Corinth.
This is an interesting thing. In these pagan temples, Paul declared that actually the offerings were made unto devils, literally demons. In Deu 32:16-17 ,He said, “They provoked Him to jealousy with strange gods, with abominations provoked they Him to anger. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.”
So the concept is that the worship of these false gods, the worship of these idols was, in reality, the worship of demons.
There was in Harper’s Magazine many years ago an interesting article called, “I saw the King of Hell.” It was taken from the book, Through Forbidden Tibet. And the author talks about going with the religious leaders of Tibet in disguise to a ceremony that was held annually where they called forth the various demons. And it describes these demons as they appeared, their forms, and then he describes as they call forth the king of hell. It is a very spine-tingling description. Awesome.
A lot of people say, “Well, all roads lead to God. And those people are so sincere in their worship, though they don’t believe in Jesus. Surely God will recognize their sincerity and all, because what difference does it make, if we follow Confucius, Buddha, or whatever. Aren’t we all seeking after God?” Well, that isn’t the concept that we receive from the Bible. Jesus said, “I am the way, the truth, and the life. No man comes to the Father but by Me” ( Joh 14:6 ). Paul said, “They are sacrificing unto devils. And in the same token, as you eat of the sacrifices made to God and become one with God, if you are eating of the sacrifices made to devils, then you are becoming one with the devil, with the demon that is represented in that idol. And I would not have you to have this koinonia, this fellowship, this communion, this oneness,” Paul said, “with devils. Therefore, you cannot drink of the cup of the Lord and of the cup of devils. You cannot be partakers of the Lord’s table and of the table of devils.”
Now he is no doubt thinking of chapter 32 of Deuteronomy, the thing that we just read to you. Because, again, it says that they provoked the Lord to jealousy in sacrificing to devils, and he said, “Do we provoke the Lord to jealousy?” Are we stronger than He? Dare we to oppose Him?
All things are lawful for me ( 1Co 10:23 ),
He comes back to this refrain.
but all things are not expedient ( 1Co 10:23 ):
Yes, you may prove that it is all right that I am living under grace and I believe in Jesus Christ, and therefore it is all right and you may enter your argument. And yes, it may be lawful, but it isn’t expedient. It is going to slow you down. It is going to hinder your progress. If you are running in the race, run to win and don’t take on extra baggage or weight that will slow you down. It is not expedient.
all things are lawful for me, but all things edify not ( 1Co 10:23 ).
There are things that tear me down and do not build me up. There are things that take me away from Christ and do not bring me closer to Christ. And my desire is to get close to Him. Therefore, though it may be lawful, you may prove that it is all right, it is taking me away from my fellowship with Him. It isn’t building me up in Him, or building Him up in me. Therefore, though it may be lawful, wisdom tells me don’t do it. It will slow you down. It will tear you down. I am desiring to win the race. I am desiring to be found in Christ, built up in Him.
Let no man seek his own, but every man another’s profit ( 1Co 10:24 ).
Don’t just live for yourself. Don’t just think about yourself, but think about others and live for others.
Whatsoever is sold in the market, go ahead and eat it, don’t ask question for your conscience’ sake ( 1Co 10:25 ):
Now, a lot of the meat that was sold in the butcher shops in Corinth were used first in sacrifices in the pagan temples. So, when you went to the meat market to buy meat, you say, “I would like a pound of hamburger.” Was that hamburger offered as a sacrifice in the temple? Paul said don’t ask that kind of stuff. Just buy it, take it home and eat it for your conscience sake. What you don’t know won’t hurt you. And so for conscience sake just don’t ask questions, because you know it doesn’t matter. If you are asking those kind of questions, then you are going to find yourself tripping over your own conscience. So eat and don’t ask questions.
For the earth is the Lord’s, and the fulness thereof. If any unbeliever invites you to a feast, and you are obligated to go; whatever is set before you, eat, asking no question for conscience’ sake ( 1Co 10:26-27 ).
So he sets before you a big steak. “Did you offer this meat as a sacrifice to a pagan god?” Paul said don’t ask those questions, just eat it. You don’t ask the questions for your conscience sake.
Now, if the fellow, when he sets it before you, says, “We offered this to Zeus.” Then Paul said, “Don’t eat it.” Not that it would hurt you, but it might hurt the guy that offered it to you seeing your liberty. So if they volunteer the information, then say, “No thank you,” so that you are not stumbling him or offending him.
So if any man says unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it to you, and for your conscience’ sake: now the earth is the Lord’s, and the fulness thereof: Conscience, I say, not always your own, but that of the other: for why is my liberty judged by another man’s conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? ( 1Co 10:28-30 )
Paul said everything is sanctified with thanksgiving. You say, “Lord, just bless this now and I thank You for it,” then it is sanctified. Yet, it is going to hurt someone else. They are going to be stumbled by it. So again, the law of love, not wanting to be an offense, not wanting to hurt the weaker brethren.
Whether therefore you eat, or drink, whatsoever you do, do all to the glory to God ( 1Co 10:31 ).
Here is the principle. Now, people who have principles don’t need laws. If you are living by the right principles, you don’t need rules, you don’t need laws. This is the principle. So now, we are getting . . . this is what you want to really take note of. This is the heart of it. “Whatever you do, do all to the glory of God.” And you are right. If I can do it to the glory of God, I am right. If I can’t do it to the glory of God, then I better not do it. But whatsoever you do in word or deed, do all to the glory of God.
Give no offense, neither to the Jews, or to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved ( 1Co 10:32-33 ).
And so as Paul said, don’t live for your own profit, but for others. He said, “This is the way I live.” My desire is that people might be saved, and so I live for their sakes, not for my own sake, not to satisfy my own flesh, not to live after my own desires, but I restrict myself. I live a careful life in order that I might win others to Jesus Christ. And so if that is the goal of my life to bring others to the Lord, then that will be the governing factor in what I allow or don’t allow, what I do or don’t do, what I eat or don’t eat, what I drink or don’t drink. It is not to bring an offense, walking in love, thinking of others, not thinking of myself. God help me to win this race and to live in love, walking in love, serving in love.
Shall we pray.
Again, Father, we are so grateful for these words of wisdom, words of guidance. Help us, Lord, that we might now be doers of the Word and not hearers only. God, we want to come into that full fellowship with You, that fellowship with one another in Jesus Christ. Lord, let Your Holy Spirit just work a special work in our hearts. In Jesus’ name, and we thank you for it, Father. Amen.
May the hand of the Lord be upon your life to guide and direct in all that we do. May God help us to consider Him, not whether or not is it right or wrong, but is it pleasing, or would it please Him. Is this the best? God help us not to be satisfied with the mediocre, but that we might run to win.
And thus, may the Lord be with you today and this week as we really seek to live a disciplined life for Jesus Christ. Laying aside the flesh and the things of the flesh, the body and its desires, keeping it under in order that we might live and walk after the Spirit, and the things of the Spirit, and the things of the eternal. And thus, may the Lord reward you and bless you as you walk in fellowship with Him. May you experience His touch upon your life. In Jesus’ name. “
1Co 10:1-4. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
You see, then, dear brethren, that the possession of privileges is not everything. Paul would not have us to be ignorant that all those, who were with Moses in the wilderness, had privileges of a very high order. Did they not all pass through the Red Sea, and so escape from their powerful and cruel foes? Did they not all drink of water which gushed forth from the flinty rock? Were they not all fed with manna from heaven? Yet their privileges did not save them, for while they had the five privileges mentioned in these four verses, they fell into the five great sins of which we are about to read; and so, their privileges, instead of being a blessing to them, only increased their condemnation.
1Co 10:5-6. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples,
Or, warnings, for just as they were overthrown in the wilderness, so may we be, notwithstanding all the gospel privileges which we enjoy, if we are not true believers in the Lord Jesus Christ. If the life of Christ is not in our souls, all the privileges of the Church of God cannot save us. These things were our examples,
1Co 10:6-11. To the intent we should not lust after evil things, as they also lusted.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. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples;
The apostle has told us that before, but he tells it to us again, to warn us, by these beacons, lest we come to a similar destruction to that which befell those ancient unbelievers.
1Co 10:11-12. And they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall.
We also are to take heed lest we fall, especially those of us who think we are standing securely. You have seen how terrible was the fate of those unbelievers in the wilderness, who never entered into Canaan, but left their carcases in the desert; now Paul urges us, with such beacons to warn us, to take heed lest we also fall as they did.
1Co 10:13. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
O Lord, fulfill thy gracious purpose unto thy servants! Hold thou us up, lest we fall. We are very weak; keep us, for thy dear Sons sake! Amen.
1Co 10:1. , Moreover, I would not that you should be ignorant) The phrase refers to the whole passage; for the Corinthians were acquainted with the history; comp. 1Co 9:13. [84]The particle moreover transfers the discourse from the singular, 1Co 9:26, to the plural.- , our fathers) even the fathers of the Corinthians; of the Gentiles succeeded to the place of the Jews. [Our ancestors, he says, in respect of communion with God.-V. g.]-, all) had gone out of Egypt-there was not so much as one of so great a multitude detained either by force or on account of disease, Psa 105:37. Five divine benefits are mentioned, 1-4, and as many sins committed by our fathers, 6-10.- , were under the cloud) Exo 13:21-22.- , passed through the sea) Exo 14:29.
[84] Preference, however, is given to the particle , both in the margin of the first and second Ed., and in the Germ. Vers.-E. B.
ABCD()Gfg Vulg. Orig. 4,143e; 144a, Iren. 264 Cypr. 157,277 have . Rec. Text with Orig. 1,541e, some MSS. of Vulg. and both Syr. Versions.-ED.
1Co 10:1
1Co 10:1
For-Paul had just shown them, by his own example, the necessity for watchfulness and untiring effort, lest they should be unapproved, and now he continues this same thought by reference to the history of Israel that the possession of great privileges is no safeguard, and that the seductions of idolatry must not be consciously despised.
I would not, brethren, have you ignorant,-By this he does not mean their being ignorant of the bare facts of the narrative, for they were the most striking in the Old Testament, but of their spiritual significance. This practical application is found in the fact that the fleshly kingdom of Israel was the type of the spiritual kingdom, the church of Jesus Christ. The earthly Canaan, the type of the heavenly. The rewards, the conflicts, the weapons of the one were earthly and carnal; in the other, heavenly and spiritual. The conduct of the people under the law of God and his dealings with them were recorded for our instruction and warning. Paul introduces the dealing of God with them here for the instruction and warning of the church at Corinth and for all Christians, as the letter is addressed unto the church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours. (1Co 1:2). So after telling them in the preceding paragraph how he labored to keep under his body lest he should be rejected, he pleads with them to be guarded and careful, and introduces these dealings of God with Israel to warn and help them by these examples.
that our fathers were all under the cloud, and all passed through the sea;-[The cloud betokened the immediate presence of the angel of God; And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them: and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the one came not near the other all the night. (Exo 14:19-20). And immediately after this, trusting themselves to Moses as a medium of Gods power, they passed through the dried-up bed of the sea so that] the cloud was over them and the sea stood as a wall on each side of them, thus were they covered and overwhelmed with the two.
A great warning based on an illustration in Israel’s history is contained in these words, “Wherefore let him that thinketh he standeth take heed lest he fall.” To this warning the apostle adds that there is no necessity for such falling, because the very temptations that come to man are under the divine control, and are limited to the capacity of the tempted, while out of them God always makes a way of escape.
Carefully connect the opening injunction here with the closing declaration of the previous verse. “God . . . will .. . make also a way of escape. . . . Wherefore, my beloved, flee from idolatry.”
Then the apostle gives the greatest argument of all for the Christian position. In sudden and startling fashion he puts the Christian feasts into contrast with the idol feasts.
Then followed a definite answer to their questions. The tests of Christian action is expediency. The test of expediency is edification. The test of edification is the good of the other. Everything closes with instructions. Things sold in the shambles may be eaten, no question being asked. Things set on the table at a Christian feast may also be eaten, without asking questions. If, however, at any gathering someone should challenge a believer by saying that the meat on the table had been offered in sacrifice, then for the sake of the man who raises the question, and for the sake of his conscience, the believer is to refuse to partake.
Finally, he condenses all into the form of two governing principles. First, “Do all to the glory of God”; second, “Give no occasion of stumbling.”
10:1-11:1. THESE PRINCIPLES APPLIED
The fear expressed in 9:27 suggests the case of the Israelites, who, through want of self-control, lost the promised prize. They presumed on their privileges, and fell into idolatry, which they might have resisted (1-13). This shows the danger of idolatry: and idol-feasts are really idolatry, as the parallels of the Christian Eucharist and of the Jewish sacrifices show. Idol-feasts must always be avoided (14-22). Idol-meats need not always be avoided, but only when the fact that they have been sacrificed to idols is pointed out by the scrupulous (23-11:1).
10:1-13. Take warning from the fall of our fathers in the wilderness. Distrust yourselves. Trust in God.
1 The risk of being rejected is real. Our ancestors had extraordinary advantages, such as might seem to ensure success. They were all of them protected by the cloud, and they all passed safely through the sea, 2 and all pledged themselves to trust in Moses by virtue of their trustful following of the cloud and their trustful march in the sea; 3 all ate the same supernatural food, 4 and all drank the same supernatural drink; for they used to drink from a supernatural Rock which attended them, and the Rock was really a manifestation of the Messiah. 5 Yet, in spite of these amazing advantages, the vast majority of them frustrated the good purpose of God who granted these mercies. This is manifest; for they were overthrown by Him in the wilderness.
6 Now all these experiences of theirs happened as examples which we possess for our guidance, to warn us against lusting after evil things, just as those ancestors of ours actually did. 7 And so you must not fall into idolatry, as some of them fell; even as it stands written, The people sat down to eat and to drink, and rose up to sport. 8 And let us not be led on to commit fornication, as some of them committed, and died in a single day, 23,000 of them. 9 And let us not strain beyond all bounds the Lords forbearance, as some of them strained it, and were destroyed, one after another, by serpents. 10 Nor yet murmur ye, which is just what some of them did, and were destroyed forthwith by the destroying angel. 11 Now all these experiences by way of example occurred one after another to them, and they were recorded with a view to admonishing us, unto whom the ends of the ages, with their weight of authority, have come down. 12 Therefore if, like our forefathers, you think that you are standing securely, beware lest self-confidence cause you, in like manner, to fall. 13 And you can avoid falling. No temptation has taken you other than a man can withstand. Yes, you may trust God; He will not let you be tempted beyond your strength. While He arranges the temptation to brace your character, He will also arrange the necessary way of escape, and the certainty that He will do this will give you strength to endure.
1. . See on 12:1. The shows the connexion with what precedes: Failure through lack of selfdiscipline is not an imaginary peril: if you lack it, your great spiritual gifts will not save you from disaster.*
. Just as Christ spoke of the ancestors of the Jews as your fathers (Mat 23:32; Luk 11:47; Joh 6:49), so the Apostle calls them our fathers: some members of the Church of Corinth were Jews, and the expression, was literally true of them, as of St Paul. But he may mean that the Israelites were the spiritual ancestors of all Christians. In Gal 6:16 the Israel of God means the whole body of believers. Clem. Rom. (Cor. 60) uses in the same sense, and speaks to the Corinthians of Jacob (4), and Abraham (31) as . See on Rom 4:1.
. The emphatic repetition in each clause marks the contrast with (v. 5). All, without exception, shared these great privileges, but not even a majority (in fact only two) secured the blessing which God offered them. No privilege justifies a sense of security: privilege must be used with fear and trembling.
. Under the cloud which every one remembers (Exo 13:21, Exo 13:22, Exo 13:14:19, 24, 40:38; etc.). The acc. perhaps indicates movement. They marched with the cloud above them.* The pillar of fire is not mentioned, as less suitable for the figurative which follows: Wisd. 19:7.
2. . They received baptism unto Moses, as a sign of allegiance to him and trust in him; or into Moses, as a pledge of union with him. Comparison with baptism into Christ (Rom 6:3; Gal 3:27) is suggested, and it is implied that the union with Moses which was the saving of the Israelites was in some way analogous to the union with Christ which was the salvation of the Corinthians. Throughout the paragraph, the incidents are chosen from the Pentateuch with a view to parallels with the condition of the Corinthian Christians. The Israelites had had a baptism into Moses, just as the Corinthians had had a baptism into Christ. For a contrast between Christ and Moses, see Heb 3:1-6. With the aor. mid. compare , 6:2; with the Act 19:3.
. Both cloud and sea represent the element in which their typical baptism took place. To make the cloud the Holy Spirit and the sea the water is forced and illogical; both are material and watery elements, and both refer to the water in baptism. In what follows it is the material elements in the Eucharist which are indicated.
Editors are divided between (B K L P) and ( A C D E F G). But the latter looks like a correction to the expression which was generally used of Christian baptism (1:13, 15, 7:13; etc.). Cf. 6:2.
3. . The manna which typified the bread in the Eucharist (Joh 6:31, Joh 6:32) was spiritual as being of supernatural origin, (Psa 78:25), (Wisd. 16:20). In all three passages, as here and Neh 9:15, Neh 9:20, the aorist is used throughout;-quite naturally, of an act which is past, and the repetition of which is not under consideration. It is possible that also means that the immediate relief and continuous supply of their bodily needs tended to have an effect upon their spirit; that is, to strengthen their faith (Massie). Israelitis, una cum cibo corporis, alimentum animarum datum est (Beng.). Others take it as meaning that the manna and the water had a spiritual or allegorical meaning. It is remarkable that St Paul chooses the manna and the rock, and not any of the Jewish sacrifices, as parallels to the Eucharist. In class. Grk. is more common than .
WH. bracket the first , which *, Aeth. omit, while A C* omit : but is verystrongly attested (3 B C2 D E F G K L P Latt.). MSS. vary between . . .(* B C2 P), . .(* D E F G K L), and . .. (A 17). A omits the second , abd again thers is difference as to the order; . . ( A B C P). . . (D E F G K L).
4. . . For they used to drink from a spiritual rock accompanying them, or from a spiritual accompanying rock. The change to the imperfect is here quite intelligible: they habitually made use of a source which was always at hand. It is not so easy to determine the thought which lies at the back of this statement. That the wording of the passage has been influenced by the Jewish legend about a rock following the Israelites in their wanderings and supplying them with water, is hardly doubtful; but that the Apostle believed the legend is very doubtful. In its oldest form, the legend made the well of Beer (Num 21:16 f.) follow the Israelites; afterwards it was the rock of Kadesh (Num 20:1 f.) which did so, or a stream flowing from the rock. St Paul seems to take up this Rabbinic fancy and give it a spiritual meaning. The origin of the allusion is interesting, but not of great importance: further discussion by Driver (Expositor, 3rd series, ix. pp. 15. f); Thackeray, pp. 195, 204 f.; Selbie (Hastings, DB. art. Rock); Abbott (The Son of Man, pp. 648 f., 762).
Of much more importance is the unquestionable evidence of the Apostles belief in the pre-existence of Christ. He does not say, And the rock is Christ, which might mean no more than, And the rock is a type of Christ, but, And the rock was Christ. In Gal 4:24, Gal 4:25 he uses the present tense, Hagar and Sarah are two covenants, i.e. represent them, are typical of them. Similarly, in the interpretation of parables (Mat 13:19-23, Mat 13:37-38) we have is throughout. The implies that Christ was the source of the water which saved the Israelites from perishing of thirst; there was a real Presence of Christ in the element which revived their bodies and strengthened their faith. The comment of Herveius, Sic solet loqui Scriptura, res significantes tanqam illas quae significantur appellans, is true, but inadequate; it overlooks the difference between and . We have an approach to this in Wisd. 11:4, where the Israelites are represented as calling on the Divine Wisdom in their thirst, and it is Wisdom which grants the water. Philo (Quod deterius potiori, p. 176) speaks of the Divine Wisdom as a solid rock which gives imperishable sustenance to those who desired it; and he then goes on to identify the rock with the manna. The pre-existence of Christ is implied in (2Co 8:9), in (Gal 4:4), and in (Rom 8:3). Cf. Php 2:5, Php 2:6, and see Jlicher, Paulus u. Jesus, p. 31; J. Kaftan, Jesus u. Paulus, p. 64; Walther, Pauli Christentum Jesu Evangelium, p. 24. Justin (Try. 114) probably had this passage in his mind when he wrote of dying for the name , , . By the statement that the life-saving rock was a manifestation of the power of Christ, present with the Israelites, the Apostle indicates that the legend, at which he seems to glance in , is not to be believed literally. What clearly emerges is that, as the Israelites had something analogous to Baptism, so also they had something analogous to the Eucharist; and this is the only passage in N.T. in which the two sacraments are mentioned together.
MSS. vary between ( B D*3, ) A C D2 K L P), and (F G).
5. . Howbeit, not with most of them was God well pleased. Although all of them had great blessings (and, in particular, those which resembled the two sacraments which the Corinthian Church enjoyed), there were very few in whom Gods gracious purpose respecting them could be fulfilled. In we have a mournful understatement: only two, Caleb and Joshua, entered the Promised Land (Num 14:30-32). All the rest, thousands in number, though they entered the lists, were disqualified, (9:27), by their misconduct.
In the Epistles, the evidence as to the augment of varies greatly; in 1:21, is undisputed; here the balance favours . (A B* C): see WH. 11. Notes p. 162.
The construction . is characteristic of LXX and N.T., while Polybius and others write . : but exceptions both ways are found (2Th 2:12; 2Th_1 Mac. 1:43). In Mat 12:18 and Heb 10:6 we have the accusative.
. The introduces a justification of the previous statement. God cannot have been well pleased with them, for (Num 14:16). They did not die a natural death; their death was a judicial overthrow. The verb is frequent in judges and 2 Maccabees; cf. Eur. Her. Fur. 1000: nowhere else in N.T. It gives a graphic picture, the desert strewn with dead (Heb 3:17).
6. . Now these things came to pass as examples for us to possess. The examples were of two kinds; beneficia quae populus accepit et peccata quae idem admisit (Beng.). The one kind was being followed; the Corinthians had sacraments and spiritual gifts: they must take care that the other kind was avoided. This is better than understanding in the sense of types, the Israelites being types and the Corinthians antitypes; in which case would be the subjective genitive.* Origen understands it in the sense of examples to warn us. The transition from () as the mark of a blow (Joh 20:25) to the stamp of a die, and thence to any copy, is easy. But a copy may be a thing to be copied, and hence comes to mean pattern or example. See Milligan on 1Th 1:7. Deus, inquit, illos puniendo tanquanm in tabula nobis severitatem suam repraesentavit, ut inde edocti timere discamus (Calv.). Ea potissimum delicta memorantur, quae ad Corinthios admonendos pertinent (Beng.). See Weinel, St Paul, pp. 58, 59.
. This confirms the view that does not mean types, but examples for guidance, to the intent that we should not be. In saying rather than he is probably thinking of (Num 11:34). The substantive occurs nowhere else in N.T.
. Even as they also lusted. The is not logical, and perhaps ought to be omitted in translation; it means they as well as you, which assumes that the Corinthians have done what they are here charged not to do: cf. 1Th 4:13. Longing for past heathen pleasures may be meant.
7. . Neither become ye idolaters. The 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 , 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 is another understatement, like : 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 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.
. The quotation is the LXX of Exo 32:6, and we know that the play or sport included , 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 A B D3 L) before is to be preferred to (C D* K P), and perhaps (B* D* F G) to (A B3 C D3 E K L P): () supports . See on 9:4.
8. The relationship of idol-worship and fornication is often very close, and was specially so at Corinth (Jowett, On the Connexion of Immorality and Idolatry, Epp. of St Paul, 2. p. 70). Hence fornication is taken as the second instance of lusting after evil things. In the matter of Baal-Peor (Num 25:1-9), to which allusion is made here, it was the intimacy with the strange women which led to participation in the idolatrous feasts, not vice versa as the RV. suggests; the people began to commit whoredom with the daughters of Moab: for they called the people unto the sacrifices of their gods. It is remarkable that precisely at this point the Apostle changes the form of this exhortation and passes from the 2nd pers. () to the 1st (), thus once more putting himself on a level with his readers. But there is nothing in the brief reference to the sins of the Israelites to show that, when the Moabite women invited the Israelites to the sacrifices of their gods, immoral intercourse had preceded the invitation. In Wisd. 14:12 the connexion between idolatry and fornication and the consequent destruction are pointed out; , , where the rendering spiritual fornication (AV.) is unnecessary, and probably incorrect.
. Here we have, in the most literal sense, . . In Num 25:9 the number Isa_24. St Paul quotes from memory, without verifying, the exact number being unimportant. But harmonizers suggest that 1000 were slain by the judges; or that 23,000 and 24,000 are round numbers for a figure which lay between the two; or that, of the 24,000 who died of the plague, 23,000 died on one day.* All these suggestions are the result of a weak (8:9 f., 9:22) theory of inspiration; and the first does not avoid the charge of error, for we are told that those that died by the plague were 24,000. For see 1Ch 21:14.
For ( A B D3 E) and (ibid. D* F G have and from LXX of Num 25:1. Excepting Jud 1:7, the compound is not found in N.T. ( A B C D* F G P 17) is to be preferred to (D3 K L): see W. H. 11. Notes p. 164. 3 A C D2 K L P insert before : * B D* F G, Latt. omit. In one day augments the terror of the punishment.
9. . Neither let us sorely tempt the Lord, try Him out and out, provoke Him to the uttermost, till His longsuffering ceases. This the Israelites did by their frequent rebellion. It is rather fanciful to connect this with v. 8, as v. 8 is connected with v. 7. It is true that fornication leads to tempting God; but is that the Apostles reason for passing from to ? The compound occurs (in quotations from LXX of Deu 6:16) Mat 4:7; Luk 4:12; also Luk 10:25; in LXX, both of man trying God (Psa 78:18), and of God trying man (Deu 8:2, Deu 8:16). It implies prolonged and severe testing. See on 3:18. Here the meaning is that God was put to the proof, as to whether He had the will and the power to punish. In class. Grk. is used. It is doubtful whether the Apostle is thinking of anything more definite than the general frailty and faultiness of the Corinthian Christians. Misuse of the gift of tongues (Theodoret) and a craving for miracles (Chrysostom) are not good conjectures.
. Perished day by day by the serpents. The imperfect marks the continual process, and the article points to the well-known story. Perished = were destroyed, and hence is admissible. In class. Grk. is used of the agent after an intrans. verb, but it is not very frequent in N.T. We have , Mat 17:12 and 1Th 2:14, where Milligan quotes from papyri, . See Winer, p. 462.
We may safely prefer ( B C P 17, Aeth. Arm.) to (D E F G K L, Latt.) or (A). No doubt , if original, might have been changed to or because of the difficulty of supposing that the Israelites in the wilderness tempted Christ. On the other hand, either or might be a gloss to explain the meaning of . Epiphanius says that Marcion substituted for , that the Apostle might not appear to assert the lordship of Christ. Whatever may be the truth about this, it is rash to say that Marcion was right in thinking that the reading identifies the Lord Jehovah of the narrative with the historical Jesus Christ. It is safer to say with Hort on 1Pe 2:3, No such identification can be clearly made out in the N.T. But see on Rom 10:12, Rom 10:13. In the N.T. commonly means our Lord; but this is by no means always the case, and here it almost certainly means Jehovah, as Num 21:4-9 and Psa 78:18 imply. There seems to be no difference in LXX between and , and in Nm.T. we can lay down no rule that means God and Christ. See Bigg on 1Pe 1:3, 1Pe 1:25, 1Pe 1:2:3, 1Pe 1:3:15; Nestle, Text. Crit. of N.T. p. 307.
( A B C D* F G P 17) rather than (D2 E K L). (A B D3 K L) rather than ( C D* F G P 17), the latter being an assimilation to . It is more difficult to decide between ( A B) and (C D E F G K L P); but would be more likely to be changed to (v. 10) than vice versa.
10. . Rebellious discontent of any kind is forbidden; and there is nothing said as to the persons against whom, or the things about which, murmuring is likely to take place. But the warning instance ( ) can hardly refer to anything but that of the people against. Moses and Aaron for the punishment of Korah and his company (Num 16:41 f.), for we know of no other case in which the murmurers were punished with death.* From this, and the return to the 2nd pers. (), we may conjecture that the Apostle is warning those who might be disposed to murmur against him for his punishment of the incestuous person, and for his severe rebukes in this letter.
. Not Satan, but the destroying angel sent by God to smite the people with pestilence. The Apostle assumes that there was such an agent, as in the slaying of the firstborn ( , Exo 12:23), and in the plague that punished David (2Sa 24:16; , 1Ch 21:12), and in the destruction of the Assyrians (2Ch 32:21; Ecclus. 48:21). Cf. Act 12:23: Heb 11:28. Vulg. has ab exterminatore, Calv. a vastatore; in Heb 11:28 Vulg. has qui vastabat, in Exo 12:23 percussor. The angelology and demonology of the Jews was confused and unstable. Satan is sometimes the destroyer (Wisd. 2:24). By introducing sin he brought men under the power of death; Rom 5:12; Heb 2:14; Joh 8:14. Nowhere else in the Bible does occur.
Assimilation has produced four corruptions of the text in this verse: (A B C K L P, Vulg. Syrr. Aeth.) has been corrected to ( D E F G): ( B P) has been corrected to (A C D E F G K L): K L inserts before : and A corrects to .
11. . Now these things by way of lesson happened one after another to them: emphasis on . The imperfect sets forth the enumerated events as in process of happening; the singular sums them up as one series. In v. 6 we had the plural, , attention being directed to the separate in vv. 1-5; moreover, there may be attraction to , Winer, p. 645.
. . . And were written for our admonition, ne similiter peccantes similia patiamur. The written record was; of no service to those who had been punished; quid enim mortuis prodesset historia? vivis autem quo modo prodesset, nisi aliorum exemplis admoniti resipiscerent? (Calv.). Note the change from imperfect to aorist.
. Unto whom the ends of the ages have reached. The common meaning of in N.T. is reach ones destination: see on 14:36. The point of the statement here is obscure. The ages are the successive periods in the history of humanity, and perhaps also the parallel periods for different nations and parts of the world (Hort on , 1Pe 1:20).* In what sense have the ends of these ages reached us as their destination? The ends of them implies that each one of them is completed and summed up; and the sum-total has come down to us for whom it was intended. That would seem to mean that we reap the benefit of the experience of all these completed ages. Such an interpretation comes as a fit conclusion to a passage in which the Corinthians are exhorted to take the experiences of the Israelites as lessons for themselves. Pluralis habet vim magnam: omnia concurrunt et ad summain veniunt; beneficia et pericula, poenae et praemia (Beng.).
Or it may mean that the ends of the ages have reached us, and therefore we are already in a new age, which is the final one and will be short (7:29: see Westcott on Heb 9:26 and 1Jn 2:18). The interpretation will then be that the last act in the drama of time is begun (Rutherford), and therefore the warnings contained in these examples ought at once to be laid to heart. The Day of judgment is near and may come at any moment (16:22); it is madness not to be watchful.
AV. has Now all these things, and all is well supported; (C K L P, Vulg. Syrr. Copt. Arm.); ( D E F G, Aeth.) A B 17, Theb. omit : Orig. and Tert. sometimes omit. The fat that is inserted in different positions, and that insertion is more intelligible than omission, justifies exclusion. ( A B C K P, Vulg. in figura) is to be preferred to D E F G L), and ( B C K L) to (A D E F G L), which looks like assimilation to v. 6; also ( B D* F G) to (A C D3 K L).
12, 13. The Apostle adds two admonitions: to those who are so self-confident that they think that they have no need to be watchful; and to those that are so despondent that they think that it is useless to struggle with temptation.
12. . See on 3:21. So then, let him that thinketh that he is standing securely beware lest he fall; i.e. fall from his secure position and become . The Apostle does not question the mans opinion of his condition; he takes the security for granted: but there is danger in feeling secure, for this leads to carelessness. Perhaps there is special reference to feeling secure against contamination from idol-feasts. It is less likely that there is a reference to one who thinks that through the sacrament he ipso facto possesses eternal life with God. See Rom 11:20, Rom 14:4. , (Chrys.).
Both AV. and RV. disregard the difference between here and in v. 14, translating both wherefore. In Php 2:12, AV. has wherefore, and RV. so then, for . Vulg. rightly distinguishes, with itaque here and propter quod in v. 14. indicates more strongly than that what follows is a reasoned result of what precedes.
13. . An appeal to their past experience. Hitherto they have had no highly exceptional, superhuman temptations, but only such as commonly assail men, and therefore such as a man can endure. The just mentioned show that others have had similar temptations. This ought to encourage them with regard to the future, which he goes on to consider. It is reading too much into the verse to suppose that Corinthians had been pleading that they must go to idol-feasts; otherwise they might be persecuted and tempted to apostatize. In three of his letters, however (to the Alexandrians, to the clergy of Samosata, and to Acacius and others), Basil applies this text to persecution (Epp. 139, 219, 256). With compare Wisd. 11:12; Luk 5:26, Luk 7:16, Luk 9:39.
. On the contrary, God is faithful, id est verax in hac promissione, ut sit semper nobiscum (Herv.). Both AV. and RV. have but for . But the opposition is to what is negatived in what precedes; this clause continues the encouragement already given. The perfect tense ( ) brings us down to the present moment; there never has been . In addition to this there is the certainty that God will never prove faithless: est certus custos suoruym (Calv.).
. And therefore He will not suffer you to be tempted beyond what ye are able to endure. This follows from His faithfulness, as being one who will not allow, etc. For a similar use of see 1Ti 2:4.
… But will provide, with the temptation, the way of escape also. A way to escape (AV.) ignores the article before , the necessary way of escape, the one suitable for such a difficulty. The and the articles imply that temptations and possibilities of escape always go in pairs there is no without its proper , for these pairs are arranged by God, who permits no unfairness. He knows the powers with which He has endowed us, and how much pressure they can withstand. He will not leave us to become the victims of circumstances which He has Himself ordered for us, and impossibilia non jubet. For Vulg. has proventus; Beza and Calv. (better) exitus, which Vulg. has Heb 13:7; egresses might be better still. On the history of see Kennedy, Sources, p. 106. As to Gods part in temptation, see Mat 6:13; 1Ch 21:1; Job 1:12, Job 1:2:6; Exo 16:4; Deu 8:2; and, on the other side, Jam 1:13.
. This with the infinitive to express purpose or result* is very frequent in Luke (1:77, 79, 2:24, where see note) and not rare in Paul (Gal 3:10; Php 3:10; Rom 1:24, Rom 1:6:6, Rom 1:7:3, Rom 1:8:12, Rom 1:11:8, Rom 1:10). means to bear up under, to endure patiently (2Ti 3:11; 1Pe 2:19; Pro 6:33; Psa 69:7; Job 2:10). Temptation is probation, and God orders the probation in such a way that ye may be able to endure it. The power to endure is given the endurance is not given; that depends on ourselves. On the liturgical addition to the Prayer, Lead us not into temptation which we are not able to bear, see Resch, Agrapha, pp. 85, 355; Hastings, DB. 3. p. 144.
Cassian (Inst. v. 16) says that some not understanding this testimony of the Apostle have read the subjunctive instead of the indicative mood: tentatio vos non apprehendat nisi humana (so Vulg.). The verse is a favourite one with Cassian.
A few texts insert before and after it: a few insert before or after : * A B C D* F L P 17 omit .
14-22. The Lords Supper and the Jewish sacrifices may convince you of the fact that to participate in a sacrificial feast is to participate in worship. Therefore, avoid all idol feasts, which are a worship of demons.
14 Yes, God provides escapes from temptations, and so my affection for you moves me to urge you to escape from temptation to idolatry; avoid all contact with it. 15 I appeal to your good sense; you are capable of judging for yourselves whether my arguments are sound.
16 The cup of the blessing, on which we invoke the benediction of God in the Lords Supper, is it not a means of communion in the Blood-shedding of Christ? The bread which we break there, is it not a means of communion in the Body of Christ? 17 Because the many broken pieces are all one bread, we, the assembled many, are all one body; for we, the whole congregation, have with one another what comes from the one bread. 18 Here is another parallel. Consider the Israelites, as we have them in history with their national ritual. Is it not a fact that those Israelites who eat the prescribed sacrifices enter into fellowship with the altar of sacrifice, and therefore with Him whose altar it is? The altar unites them to one another and to Him. 19 You ask me what I imply by that. Not, of course, that there is any real sacrifice to an idol, or that there is any real idol, such as the heathen believe in. 20 But I do imply that the sacrifices which the heathen offer they offer to demons and to a no-god: and I do not wish you to enter into fellowship with the company of demons. 21 Is my meaning still not plain? It is simply impossible that you should drink of a cup that brings you into communion with the Lord and of a cup that brings you into communion with demons; that you should eat in common with others at the table of the Lord and at the table of demons. 22 Or do we think so lightly of this, that we persist in doing just what the Israelites did in the wilderness,-provoking the Lord to jealousy by putting Him on a level with demons? Are we able, any more than they were, to defy Him with impunity?
14. . Here and 8:13 only Wherefore, my beloved ones (the affectionate address turns the command into an entreaty), flee right away from idolatry. Flight is the sure in all such temptations, and they have it in their own power: all occasions must be shunned. They must not deliberately go into temptation and then expect deliverance. They must not try how near they can go, but how far they can fly. Fugite idolatriam: omnem utique et totam (Tert. De Cor. 10). This might seem a hard saying to some of them, especially after expecting a wide measure of liberty, and he softens it with . It is his love for them that makes him seem to be severe and compels him to lay down this rule. Cf. 15:58; 2Co 7:1; Php 2:12, etc. St Paul more commonly has the simple accusative after (6:18; 1Ti 6:11; 2Ti 2:22), and it is not clear that , which is more common in Gospels and Rev., is a stronger expression. The accusative would not have implied that the Corinthians were already involved in idolatry: that would require .
15. . Cf. 3:1; Eph 5:28. There is no sarcasm, as in 2Co 11:19. They have plenty of intelligence, and can see whether an argument is sound or not, so that pauca verba sufficiunt ad judicandum (Beng.). Yet there is perhaps a gentle rebuke in the compliment. They ought not to need any argument in a matter, de quo judicium ferre non erat difficile (Calv.). Resch, Agrapha, p. 127.
. The is emphatic, and the change from to should be marked in translation, although it may be made merely for variety; Judge for yourselves what 1 declare. Vulg. has loquor and dico; in Rom 3:8 aiunt () and dicere ().
16. . The cup of the blessing, i.e. over which a benediction is pronounced by Christian ministers, as by Christ at the Last Supper. It does not mean the cup which brings a blessing, as is clear from what follows. We know too little about the ritual of the Passover at the time of Christ to be certain which of the Paschal cups was the cup of the Institution. There was probably a Paschal cup of the thanksgiving or blessing, and the expression here used may come from that, but the addition of which we bless in our Christian assemblies shows that the phrase is used with a fuller meaning. Cf. (Psa 115:4). and express two aspects of the same action: see on 11:24. The plurals, and , do not necessarily mean that the whole congregation took part in saying the benediction or thanksgiving and in breaking the bread, except so far as the minister represented the whole body. The Apostle is speaking of Christian practice generally, without going into details. See notes on 11:23-25, where he does give some details, and cf. Act 2:42, Act 2:46. Evans enlarges on the in , over which we speak the word for good, and concludes, the bread and wine, after their benediction or consecration, are not indeed changed in their nature, but become in their use and their effects the very body and blood of Christ to the worthy receiver.
. . . ; Is it not communion in the Blood of Christ? The RV. margin has participation in. But partake is : is to have a share in; therefore is fellowship rather than participation. This is clear from what follows respecting the bread. It is better not to put any article before communion or fellowship. AV. has the, which is justifiable, for , being the predicate, does not need the article. RV. has a, which is admissible, but is not needed. Strangely enough, Vulg. varies the translation of this important word; communicatio sanguinis, but participatio corporis: communito (Beza) is better than either. As is to give a share to as well as to have a share in. communicatio is a possible rendering of . The difference between participation and fellowship or communion is the difference between having a share and having the whole. In Holy Communion each recipient has a share of the bread and of the wine, but he has the whole of Christ: (Chrys.).*
Here, as in Luk 22:17, and in the Didache 9, the cup is mentioned first, and this order is repeated v. 21; but in the account of the Institution (11:23) the usual order is observed. This may be in order to give prominence to the Blood-shedding, the characteristic act of Christs sacrifice, and also to bring the eating of the bread into immediate juxtaposition with the eating at heathen sacrifices. As regards construction, and are attracted to the case of the relatives which follow.
. It is clear from (11:24) that St Paul does not mean to limit to the cup: there was a benediction or thanksgiving over this also. There is no action with regard to the cup which would be parallel to breaking the bread, and therefore we cannot say that is equivalent to, or a substitute for, . Not would correspond to : eating would correspond to drinking, and both are assumed. The transition from the Body of Christ to the Church, which in another sense is His Body, is easily made, but it is not made here: that comes in the next verse.
It is evident from 11:18f. that the mention of the cup before the bread here does not imply that in celebrating the rite the cup ever came first. Here he is not describing the rite, but pointing out a certain similarity between the Christian rite and pagan rites. Ramsay (Exp. Times, March 1910, p. 252) thinks that he names the cup first partly because the more important part of the pagan ceremony lay in the drinking of the wine, and partly because the common food in the pagan ceremony was not bread, but something eaten out of a dish, which was one and the same for all. To this we may add that in the heathen rite it seems to have been usual for each worshipper to bring his own loaf. The worshippers drank out of the same cup and took sacrificial meat out of the same dish, but they did not partake of the same bread: was not true of them (Hastings, DB. v. p. 132 b). This is said to be the usual practice of simple Oriental meals, in which each guest has his own loaf, though all eat from a common dish. There was therefore less analogy between the heathen bread and the Christian bread than between the heathen cup and the Christian cup, and for this reason also the cup may have been mentioned first. For this reason again he goes on (v. 17) to point out the unity implied in the bread of the Christian rite. The single loaf is a symbol and an instrument of unity, a unity which obliterates the distinction between Jew and Gentile and all social distinctions. There is only one Body, the Body of Christ, the Body of His Church, of which each Christian is a member. That is the meaning of This is My Body.
The main point to which the Apostle is leading his readers, is that to partake ceremonially of the Thing Sacrificed is to become a sharer in the Sacrificial Act, and all that that involves.
It is not easy to decide whether the first should follow (A B P, Copt. Arm.) or ( C D E F G K L, Latt.). Probably the latter order arose through assimilation to the position of the second . A and a few other authorities put the second after the second , probably for assimilation. B C D F K L P have the second after . For the second , D* F, Latt. have .
17. , . It is not difficult to get good sense out of these ambiguous words, but it is not easy to decide how they should be translated. Fortunately the meaning is much the same, whichever translation is adopted. The may = because and introduce the protasis, of which is the apodosis; Because there is one bread, one body are we the many, i.e. Because the bread, although broken into many pieces, is yet one bread, we, although we are many, are one body. Vulg. seems to take it in this way; quoniam unus panis, unum corpus multi sumus.* The awkwardness of this is that there is no particle to connect the statement with what precedes. The Syriac inserts a therefore; as, therefore, that bread is one, so are we one body. Or (better) may = for (AV.), or seeing that (RV.), and be the connecting particle that is required; Seeing that we, who are many, are one bread, one body (RV.). But, however we unravel the construction, we have the parallel between many fragments, yet one bread, and many members, yet one body. See Lightfoot on Ign. Eph. 20, where we have followed by . See also Philad. 4. The Apostles aim is to show that all who partake of the one bread have fellowship with Christ. This is plain from what follows. See Abbott, The Son of Man, p. 496.
. For we all have our share from the one bread, i.e. the bread which is the means of fellowship with Christ. Nowhere else have we with : the usual construction is the simple genitive (21, 9:12), which may be understood (30, 9:10); but compare in 11:28. The meaning seems to be that we all have a share which is taken from the one bread, and there is possibly a suggestion that the one bread remains after all have received their shares. All have communion with the Body, but the Body is not divided. The idea of Augustine, that the one loaf composed of many grains of corn is analogous to the one body composed of many members, however true in itself, is foreign to this passage. We have the same idea in the Didache 9; As this broken bread was scattered (as grain) upon the mountains and gathered together became one, etc. How the sacramental bread becomes in its use and effects the body of Christ, is a thing that passes all understanding: the manner is a mystery (Evans). He adds that = all as one, all the whole congregation. It is remarkable how St Paul insists upon the social aspect of both the sacraments; For in one Spirit were we all baptized into one body (12:13).
18. The sacrifices of the Jews furnish a similar argument to show that participation in sacrificial feasts is communion with the unseen.
. Look at Israel after the flesh, the actual Israel of history. Christians are a new Israel, Israel after the Spirit, (Gal 6:16, Gal 6:3:29; Php 3:3), whether Jews or Gentiles by birth.
… Are not they who eat the sacrifices in fellowship with the altar? They are in fellowship with the altar, and therefore with the unseen God, whose altar it is. To swear by the Temple is to swear by Him that dwelleth therein (Mat 23:21), and to have fellowship with the altar is to have fellowship with Him whose sacrifices are offered thereon. As in the Holy Communion, therefore, so also in the Temple services, participating in sacrificial feasts is sacrificial fellowship with an unseen power, a power that is Divine. There is something analogous to this in the sacrificial feasts of the heathen; but in that case the unseen power is not Divine. See Lev 7:6, Lev 7:14, Lev 7:6:26, and Westcott on Heb 13:10.
19. ; What then do I declare? This refers back to the in v. 15 and guards against apparent inconsistency with 8:4. Do I declare that a thing sacrificed to an idol is something, or that an idol is something? In neither case was there reality. The professed to be an offering made to a god, and the professed to represent a god. Both were shams. The was just a piece of flesh and nothing more, and its being sacrificed to a being that had no existence did not alter its quality; the meat was neither the better nor the worse for that. The was just so much metal, or wood, or stone, and its being supposed to represent a being that had no existence did not alter its value; it was neither more nor less useful than before. As a sacrifice to a god, and as the image of a god, the and the had no reality, for there was no such being as Aphrodite or Serapis. Nevertheless, there was something behind both, although not what was believed to be there.
AV., following KL, Syrr., has idol first; and, without authority, inserts the article, the idol. B C D E P, Vulg. Copt. Arm. Aeth. have . The accentuation of Tisch., , , is probably wrong: better, in each case; that it is something (aliquid) is the meaning, not that any such thing exists. The omission of (* A C*) is no doubt owing to homoeoteleuton, to .
20. . But (what I do declare is) that the things which the Gentiles sacrifice. Here (according to the best texts), as in Rom 2:14, Rom 15:27, has a plural verb: in Rom 9:30 it has the singular. As are animate and numerous, the plural is natural. On the history of the term see Kennedy, Sources, p. 98.
. The Apostle seems to have LXX of Deu 32:17, , , They sacrificed to demons (Shdim) and to a no-god, to gods whom they knew not, in his mind. That means and to a no-god rather than and not to God is confirmed by Deu 32:21; , They have made me jealous with a no-god and I will make them jealous with a no-people; see Drivers notes. In Bar. 4:7 we have the same expression, probably based on Deu 32:17; by sacrificing to demons and no-god. The Shdim are mentioned nowhere else, excepting Psa 106:37, a late Psalm, possibly of the Greek period: according to it human sacrifices were offered to the Shdim; see Briggs ad loc. In Psa 96:5, All the gods of the nations are idols, LXX , the word rendered idols and means things of nought (Lev 19:4, Lev 19:26:1; Psa 97:7; cf. Isa 40:18 f., Isa 44:9 f.). Asmodaeus, the evil spirit of Tob. 3:8, 6:14, is called in the Aram. and Heb. versions king of the Shdim; and it is possible that St Paul has the Shdim in his mind here. See Edersheim, Life and Times, 11. pp. 759-763. Here, the translation, and not to God, introduces a thought which is quite superfluous: there was no need to declare that sacrifices to idols are not offered to God. But to a no-god has point, and is probably a reminiscence of O.T. The Apostle is showing that taking part in the sacrificial feasts of the heathen involves two evils,-sharing in the worship of a thing-of-nought, and (what is still worse) having fellowship with demons. This latter point is the main thing, and it is expressly stated in what follows. See Hastings, DB. art. Demon; Thackeray, p. 144. The primitive and wider-spread idea that there is, in sacrifice, communion between deity and worshippers, and between the different worshippers, greatly aided St Paul in his teaching.
The idea that evil spirits are worshipped, when idols which represent non-existent pagan deities are worshipped, was common among the Jews, and passed over from them into the Christian Church, with the support of various passages in both O.T. and N.T. In addition to those quoted above may be mentioned Isa 13:21, Isa 34:14, where both AV. and RV. have satyrs and LXX . In Lev 17:7 and 2Ch 11:15, AV. has devils, RV. he goats, RV. marg. satyrs, and LXX : see Curtis on 2Ch 11:15. In Enoch 99:7, Others will make graven images of gold and silver and wood and clay, and others will worship impure sprits and demons and all kinds of superstitions not according to knowledge, quoted by Tertullian (De Idol. 4). Book of Jubilees 1:11, They will worship each his own (image), so as to go astray, and they will sacrifice their children to demons; and again, 22:17, They offer their sacrifices to the dead and they worship evil spirits. In Rev 9:20, . In the Gospels, and probably in the Apocalypse, seem to be the same as , and that is likely to have been St Pauls view. The close connexion between idolatry and impurity would point to this (see Weinel, St Paul, pp. 31-34). By entering into fellowship with demons or unclean spirits, they were exposing themselves to hideous temptations of terrific violence.
… And I do not wish that you should become fellows of the demons: have fellowship with (AV.) or have communion with (RV.) does not give the force of . The article shows that the demons are regarded here as a society, into which the worshipper of idols is admitted.
The text of v. 20 has been much varied by copyists, and some points remain doubtful. ( A B C D E F G P) is to be preferred to (K L), which is a grammatical correction in both places. After the first , A C K L P, Vulg. Syrr. Copt. have : B D E F omit. WH. bracket. The second follows ( A B C P, Arm.), not precedes (D E F G, Vulg. Syrr. Copt.). For , D* E F G have . For , F, Syrr. Copt. have .
21. . Of course it is not meant that there is any impossibility in going to the Lords Supper, and then going to an idol-feast: but it is morally impossible for one who has real fellowship with Christ to consent to have fellowship with demons. For one who does so consent . Only those who do not realize what the Supper is, or do not realize what an idol-feast is, could think of taking part in both: cf. 2Co 6:15; Mat 6:24. The genitives may be possessive genitives, but the context indicates that they mean the cup which brings you into fellowship with, genitives of relation.
. In Mal 1:7, Mal 1:12, My table, i.e. the Lords table, means the altar; see also Eze 41:22, Eze 44:16. Here it can only mean the Lords Supper, table (as often) including what was on it, especially food; hence the expression, . Wetstein quotes Diod. 4:74, . Deissmann (New Light on the N.T., p. 83; see also Light, p. 355) quotes the invitation to dine at the of the Lord Serapis in the house of Cl. Serapion. Probably from this passage, and perhaps also from Luk 22:30, the Lords Table came to mean the Lords Supper. Augustine calls it the table of Christ and that great table; Ambrose and Gregory Nazianzen, the mystical table; etc.
22. ; A reminiscence of Deu 32:21 quoted above; see on Rom 10:19, Rom 11:11: Or are we provoking the Lord to jealousy? Is that what we are engaged in-trying whether the Lord will suffer Himself to be placed on a level with demons? In Deut. the Lord of course means Jehovah, and some understand it so here; but v. 21 almost necessitates a reference to Christ. The introduces the alternative, Or (if you think that you can eat of Christs table and of the table of demons) are we going to provoke His jealousy?
; Surely we are not stronger than He? His anger cannot be braved with impunity; Job 9:32, 37:23; Ecc 6:10; Isa 45:9; Eze 22:14; some of which passages may have been in the Apostles mind when he thus reduced such an argument . It is as when Jehovah answers Job out of the whirlwind. Cf. 1:13.
10:23-11:1. Idol-meats need not always be avoided, but brotherly love limits Christian freedom. Abstain from idolmeats when an over-scrupulous brother tells you that they have been sacrificed to idols. In this and in all things seek Gods glory. That is my rule, and it keeps one from injuring others. And it is my rule because it is Christs.
23 As was agreed before, In all things one may do as one likes, but not all things that one may do do good. In all things one may do as one likes, but not all things build up the life of the Church. 24 In all open questions, it is the well-being of the persons concerned, and not ones own rights, that should determine ones action.
25 See how this works in practice. Anything that is on sale in the meat-market buy and eat, asking for no information that might perplex your conscience; 26 for the meat in the market, like everything else in the world, is the Lords, and His children may eat what is His without scruple. 27 Take another case. If one of the heathen invites some of you to a meal, and you care to go, anything that may be set before you eat, asking for no information, as before. 28 But if one of your fellow-guests should think it his duty to warn you and say, This piece of meat has been offered in sacrifice, then refrain from eating it, so as to avoid shocking your informant and wounding conscience. 29 Of course I do not mean your own conscience, but the conscience of the over-scrupulous brother who warned you. For to what purpose should I, by using my liberty, place myself in a false position, judged by the conscience of another? 30 Fancy saying grace for food which causes offence and involves me in blame!
31 In short, that aim solves all these questions. Whether you are eating or drinking or doing anything else, let your motive always be the promotion of Gods glory. 32 Beware of putting difficulties in the way of Jews by ill-considered liberty, or of Greeks by narrow-minded scruples, or of the Church of God by unchristian self-seeking. 33 That is just my own principle. I try to win the approval of everybody in everything, not aiming at my own advantage, but at that of the many, that they may be saved from perdition. 1 In this I am only following in the footsteps of Christ. Will not you follow in mine?
The whole discussion of , accordingly, issues in three distinct classes of cases, for each of which St Paul has a definite solution:
(1) Eating at sacrificial feasts. This is idolatry, and absolutely forbidden.
(2) Eating food bought in the shops, which may or may not have an idolatrous history. This is unreservedly allowed.
There remains (3) the intermediate case of food at nonceremonial feasts in private houses. If no attention is drawn to the history of the food, this class falls into class (2). But if attention is pointedly called to the history of the food, its eating is prohibited, not as per se idolatrous, but because it places the eater in a false position, and confuses the conscience of others.
23. . A return, without special personal reference, to the principle stated (or perhaps quoted) in 6:12; where see notes. Of course he means all things indifferent, with regard to which a Christian has freedom. He repeats this principle, with its limitation, before dealing finally with the question of idol-meats. See Moffatt, Lit. of N.T., p. 112.
. This explains . There are some things which do not build up either the character of the individual, or the faith which he professes, or the society to which he belongs. A liberty which harms others is not likely to benefit oneself, and a liberty which harms oneself is not likely to benefit others. Cf. 14:26; Rom 14:19.
Before , in both clauses, 3 H K L, Syrr. AV. insert from 6:12: * A B C* D E, Am. Copt. omit. Through homoeoteleuton, to , F G omit the first cause and 17 omits the second.
24. . This is the practice which really and : Let no one seek his own good. The prohibition is, of course, relative: seeking ones own good is not always wrong, but it is less important than seeking the good of others; and when the two conflict it is ones own good that must give way: cf. v. 33, 6:18; Luk 10:20, Luk 10:14:12, Luk 10:13, Luk 10:23:28.
. The of course is not the subject, but , understood from the . Such ellipses are as common in English as in Greek. Here, as in 3:7 and 7:19, the implies the opposite of the previous negative. Here, D 2 E K L add after . The Apostle now returns to 8:1-13 to finish the subject.
25. . The word occurs nowhere else in Biblical, and is rare in classical, Greek; = macellum, which may be derived from macto = slaughter or maceria = enclosure. It means provision-market, and especially meat-market. Probably a great deal of the meat offered for sale () came from the sacrifices, especially what was sold to the poor. See Deissmann, Light, p. 274.
. Making no inquiry as to whether the meat had been offered in sacrifice. It is not likely that the meaning is, not examining any piece of meat, because of v. 27. In the market, it might be possible to distinguish sacrificial meat, but not after it had been served at table.
. Out of regard to conscience. Is this clause to be taken with , or with only? If the latter, the meaning is making no conscientious inquiries, asking no questions prompted by a scrupulous conscience. Had the order been . . ., this would no doubt be the meaning. As the words stand, the former construction is better; For the sake of your conscience making no inquiry, asking no questions which might trouble conscience. It is not wise to seek difficulties. The connexion with , eat, because your conscience is an enlightened one, may safely be rejected.
26. . Quotation from Psa 24:1 to justify the advice just given. The emphasis is on , To the Lord belongs the earth. Meat does not cease to be Gods creature and possession because it has been offered in sacrifice: what is His will not pollute any one. This agrees with Mar 7:19, , and with Act 10:15, . It is stated that the words here quoted are used by Jews as grace at meals. Whether or no they were so used in St Pauls day, the principle laid down in 1Ti 4:4 was recognized; Every creature of God is good, and nothing to be rejected, if it be received with thanksgiving.
. That which fills it, its contents. See J. A. Robinson, Ephesians, p. 259. Cf. Psa 96:11, The sea and all that therein is, .
27. . The pronoun here has a slight change of meaning. He has been addressing all the Corinthian Christians, but this can only mean some of you. All of them had heathen acquaintances, one of whom might invite several of them. And the emphasis is on : he suggests that without an express invitation they surely would not go.
. And you care to go: an intimation that he does not advise their going, though he does not forbid it; satius fore si recusarent (Calv.).
. Placed first with emphasis, like . .: Anything that is put before you; Anything that is for sale, etc. Cf. Luk 10:8.
( A B D* F G P, Latt.) is to be preferred to (C D 3 E H K L, Syrr.).
28. . The change from to is perhaps intentional, although the difference between the two is less in late Greek than in earlier. If any one invites you, a thing which is very possible and may have happened. If any one should say to you, a pure hypothesis, and not so very probable. In Gal 1:8, Gal 1:9 we have a change from to . See J. H. Moulton, Gr. p. 187. This shows clearly that the meal is a private one, and not such as is mentioned in 8:10. The Apostle has already ruled that banquets must be avoided, and at such a banquet there would be no need to say . It is less easy to decide who the speaker is. Certainly not the host, whose conscience would not be mentioned, but a fellow-guest. And we are almost certainly to understand a fellow-Christian, one of the weak brethren, who, being scrupulous himself about such things, thinks that he ought to warn others of what he chances to know. That a heathen would do it out of malice, or amusement, or good-nature (I dare say, you would rather not eat that), is possible, but his conscience would hardly come into consideration. And his using rather than would seem to indicate that he was a Gentile Christian: when he was a heathen and regarded sacrifices to the gods as sacred, he would use and not : and he uses the old word still.* It shows how St Paul has realized the situation. The word occurs nowhere else in Bibl. Grk. See Deissmann, Light, p. 355 n.
. This cannot mean Cease from eating. As (v. 25) means make a practice of eating, means make a practice of abstaining from eating.
. We expect after , but the Apostle purposely omits to say whose conscience is considered, in order to leave an opening for the emphatic statement which follows: out of regard to your informant and to conscience. He would be shocked, and the shock would be a shock to conscience.
( A B H, Sah.) is to be preferred to C D; F G K L P, Copt. Arm.), which is a correction to a more usual and apparently more correct term. There would be little temptation to change into , which occurs nowhere else in N.T. or LXX. The AV., following H2 K L, Goth., Chrys. Thdrt., adds from v. 26 The earth is the Lords, etc. A B C D E F G H* P, Latt. Copt. Aeth. Arm. omit.
29. . Now by conscience I mean, not ones own, but the others, not the guests who received the information, but the fellow-guests who gave it. There is no need to regard as second person (thine own, AV., RV.) for : it may be indefinite, ones own. In the plural, , etc. is regularly used in N.T. for and , etc. (11:31; Php 2:12, etc.); but, in the singular, there is not one decisive example of this use. In Rom 13:9; Gal 5:14; Mat 22:39, is the better reading; in Joh 18:34, . Here, is the right reading.
; The Apostle graphically puts himself in the place of the Christian guest who has been placed in a difficulty by the officiousness of his scrupulous informant; ex sua persona docet. : the force of the is lost in most explanations of this clause (except Godet). (see small print) never means by what right, but rather for what object? St Pauls main point in the context is , for which introduces a reason: Eat not. for what good will you gain? (cf. 8:8). What follows is really a characterization of the act of eating. The clue to the tense is in Rom 14:16, where the same verb, , is used in a very similar connexion, What good shall I gain by (eating, i.e.) by suffering my liberty to incur judgment (as 11:31; Rom 2:12; Act 13:27) at the hands of anothers conscience? Why incur blame for food for which I give thanks, if I say grace for it? In the last clause, the point is in the incongruity of saying grace for what places me in a false position; the structure exhibits a slight logical inversion closely similar to that in Rom 7:16 (see Introd. on Style).
For ( A B C D2 E, etc.), D*, Latt (tuam) have , and H has , which are manifest corrections. For , F, d g Goth., Ambr. have , which is wrong both as reading and as interpretation.
The interrogative (with or understood) is found in several places, both in N.T. (Mat 9:4, Mat 9:27:46; Luk 13:7; Act 4:25, Act 7:25) and in LXX (Rth 1:11, Rth 1:21; Ecclus. 14:3; 1 Mal 2:7); also in Plato and Aristophances. Cf. ut quid? and in quid? and ad quid?
30. . If I with thanksgiving partake, why do I receive reviling about that for which I give thanks? This suggests, if it does not imply, that ones being able to thank God for it is evidence that the enjoyment is innocent. One cannot thank God for a pleasure which one knows to be wrong. The connexion between and should be preserved in translation. Apparently both refer to grace at meals, and the meaning is that all food, whether sacrificial or not, is sanctified, if it be received with thanksgiving, , (1Ti 4:4). Evans translates, If I with grace said have meat with others, why am I evil spoken of for having meat for which I have said grace? AV. and RV. render by grace, which means by Gods grace (15:10), either His grace in providing food, or His grace in enlightening the conscience (Chrys.). So also Calvin; quum Dei beneficium sit, quad omnia mihi licent. But this is less likely than thanksgiving. See Ellicott.
The between and (C D 3 E H K L., Syrr.) may be safely omitted ( B D* F G P, Latt.). AV. has For, which has no authority. No connecting particle is required, and interrupts the sense. In any case is emphatic, If I for my part. For without the article cf. Eph 2:5; Heb 2:9, Heb 13:9.
31. . The gathers up the results of the long discussion, and introduces a comprehensive principle which covers this question and a great many other things. All is to be done to Gods glory; and this aim will be a good guide in doubtful cases.* It has been suggested before, 6:20.
. Or do anything; the active side of life as distinct from enjoyment and refreshment. Cf. , , and , (Col 3:17, Col 3:23). Foregoing our rights out of Christian charity would illustrate this. Abstaining from action, for a good motive, is included in as well as deeds, whether simple or heroic. Ignatius repeatedly has the phrase, (Eph. 21 bis, Smyrn. II, Polyc. 5; cf. Magn. 3, Trall. 12). Here again, as in v. 28, we have the refrain interpolated; For the earth is the Lords, etc. (C3). See Deissmann, Light, p. 459.
32. . Behave without giving offence, prove yourselves to be averse to causing others to stumble; sine offensione estote (Vulg.). The term here, as in Ecclus. 32:21, is certainly transitive, not making to stumble: in Act 24:16 it is certainly intransitive, without stumbling: in Php 1:10 it may be either, but is probably intransitive. The use of the term here, in continuation of the great principle set forth in v. 31, shows that refraining from doing is much in his mind when he says .
. . These are three separate bodies; the third does not include the other two. Therefore unconverted Jews and unconverted Greeks are meant; they are (v. 12), and it is an Apostolic principle that Christian conduct must be regulated with reference to those outside the Church as well as those within: (1Th 4:12; cf. Col 4:5). An ill-advised exhibition of Christian freedom might shock Jews and an ill-advised rigour about matters indifferent might excite the derision of Greeks, and thus those who might have been won over would be alienated. In . . (1:2, 11:16, 22, 15:9) he is again thinking of the weak brethren who have needless scruples.* See on 12:12.
is the order in * A B C 17, Orig. There would be obvious temptation to correct to ., as in 3 D E F G K L P; and versions follow suit.
33. . Just as I also am ready to render service to all men in all things. The rendering please for is somewhat misleading, for it seems to mean that the Apostle habitually curried favour with every one and tried to be liked by all. Cf. Gal 1:10. Please is used from his own point of view of what ought to please. is sometimes almost to be a benefactor to. In monumental inscriptions the words , , etc. are used to describe those who have proved themselves of use to the commonwealth, as in O. G. I. S. 646, 12, (Milligan on 1Th 2:4). What follows shows that his aim was not popularity.
. The conclusion shows what kind of is meant, viz. spiritual profit. The saving of his own soul is not his main object in life; that would be a refined kind of selfishness. He seeks his own salvation through the salvation of others. The unity of the Church as the Body of Christ is such that the spiritual gain of one member is to be sought in the spiritual gain of the whole (v. 17, 12:12, 25, 26). It is for this reason that he prefers inspired preaching to speaking in a Tongue (14:4, 19). It is a commonplace among philosophers that the man who seeks his own happiness does not find it: it is in seeking the happiness of others that each man finds his own. See Php 2:4; Rom 15:1. Josephus (B.J. IV. v. 2) praises Ananus as .
. As in 9:22. This effort must be to the glory of God, for it is carrying on His work (Col 1:13, Col 1:14). Cf. 1:21; 1Th 2:16; 1Ti 2:4. This shows what means.
As in 7:35, (* A B C) is to be preferred to 3 D E F G K L P). Nowhere else in N.T. does occur; in LXX only 2 Mal 4:5. Hence the change to a more familiar word. In 12:7, is right: is frequent.
* The Moreover of AV. is from a false reading (3 K L, Syrr.); the evidence for is overwhelming. It introduce further justification of his demand that they should lmitate him in his forbearance and Entsagung. The . . (12:1; 2Co 1:8; Rom 1:13; 1Th 4:13) implies no reproach: contrast (3:16, 5:6, 4:2, etc.).
* Onkelos paraphrases Deu 33:3; With power He brought them out of Egypt, they were led under Thy cloud; they journeyed according to Thy word. Onkelos is said to have been, like St Paul, a disciple of Gamaliel. Cf. Psa 105:39.
B B (Fourth century.) The Vatican MS.
K K (Ninth century). Codex S. Synod. xcviii. Lacks 1:1-6:13 : 8:7 -8:11 .
L L (Ninth century). Codex Angelicus; At Rome.
P P (Ninth century). Porfirianus Chiovensis. A palimpsest acquired in the East by Porphyrius Bishop of Kiew. Lacks 7:15 -17 : 12:23 -13:5 -: 14:23 . A good type of text in St Pauls Epistles.
(Fourth century.) The Sinaitic MS., now at St Petersburg, the only MS. containing the whole N.T.
A A (Fifth century.) The Codex Alexandrinus; now at the British Museum.
C C (Fifth century). The Codex Ephraem, a Palimpsest; now at Paris. Lacks 7:18 -9:6 : 13:8 -14:40 .
D D (Sixth century.) Codex Clarmontanus; now at Paris. A Graeco-Latin MS. 14:13 -22 is supplied by a later but ancient hand. Many subsequent hands (sixth to ninth centuries) have corrected the MS. (See Gregory, Prolegomena , pp. 418-422).
E E (Ninth century). At Petrograd. A copy of D, and unimportant
F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trin. Coll. Cambr. Probably a copy of G in any case, secondary to G, from which it very rarely varies (see Gregory, p. 429).
G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). Lacks 1Co 3:8-16, 1Co 6:7-14 (F).
* This would imply that the Corinthians were predestined to fall as the Israelites did.
* Aristoph. Ran. 450, . The verb is found nowhere else in N.T. In LXX it is frequent.
But in Num_25. we have two different stories combined and somewhat confused: vv. 1-5 come from one source, vv. 6-18 from another. The locality in one case is Shittim, in the other Peor; the god in one case is presumably Kemosh the God of Moab, but he is called in both cases the Baal of Peor; the punishment in one case is execution by the judges, in the other plagues sent by God; the cause of the evil in one case is Moabite, in the other Midianite. See Gray, Numbers, pp. 380 f., and cf. the interchange of Ishmaelite with Midianite, Gen 37:25-36.
* The increases the horror: omnia ademit Una dies infesta tibi tot praemia vitae (Lucr. 3:911); cf. Rev 18:8.
17 17. (Ev. 33, Act_13. Ninth century.) At Paris (Nat. Gr. 14). See Westcott and Hort., Introd. 211, 212.
* The murmuring against the report of the spies can hardly be meant, for that was punished by the murmurers dying off in the wilderness, not by any special destruction (Num 14:1, Num 14:2, Num 14:29).
It is perhaps for this reason that he changes from to , which implies the very closest resemblance, exactly as.
* The education of the Gentiles went on side by side with the education of the Jews, and both streams met in the Christian Church. The Church is the heir of the spiritual training of manking (Findlay). The temptation to make . . singular produced corruptions; in quos finis sacculorum devenit (Iren. 4. 14: 3), in quos finis seculorum obvenit Aug. De cat. rud. 3). Tert. preserves the plural; at nos commonendos, in quos fines aevorum decucurreunt (Marc. v. 7); also Vulg.; ad correptionem nostram, in quos fines secutorum devenerunt.
* J. H. Moulton (Gr. 1. p. 217) prefers to call this use of c. infin. epexegetic, and thinks that when Paul wishes to express purpose he uses other means. Bachmann makes the genitive of the substantival infinitive, dependent on , the escape of being able to bear it; i.e. the consists in the power to endure.
* Ellicott says that this distinction between and cannot be substantiated. All that can properly be said is that implies more distinctly the idea of a community with others: and that is sufficient. See Cremer, p. 363. Lightfoot points out the caprice of AV. in translating first partakers and then have fellowship, while is communion, and is to be partakers (On Revision, p. 39).
* Quoniam unus est panis, unum corpus nor, qui multi sumus (Beza). Weil Ein Brod es ist das wir brechen, sind Ein Leib wir, die Vielen (Schmiedel).
H H (Sixth century). Coisl. 202. At Paris (the part containing 10:22-29, 11:9-16. An important witness, but unhappily seldom available. The MS. is scattered in seven different libraries, having been employed for bindings.
* See Origen (Cels. viii. 21 sub init.) where he says that Celsus would call what are properly called , or, still better, . There is no improbability in a weak Christian accepting the invitation of a heathen. There would be plenty of food that had never been sacrificed: and he might avoid the word out of consideration for his entertainer.
* Epictetus (Arr. Dis. ii. 19) says; I have this purpose, to make you free from constraint, compulsion, hindrance, to make you free, prosperous, happy, looking to God in everything small and great, .
* There is no harsh note of ecclesiasticism here. It is the glory of God that is put in the first place, and, after that, the good of others.
Ignatius recalls these words and 4:1, when he writes (Trall. 2), . .
Learn from Bible History
1Co 10:1-10
Twice over we are told that the story of the Exodus was intended for our instruction, 1Co 10:6; 1Co 10:11. It becomes us, therefore, to study the account with the honest intention to obtain all the warning and suggestion that it is capable of yielding. The great lesson is human failure under the most promising circumstances. Here were people who had been brought out of the most terrible hardships and perils, who were under the greatest obligations to God, but who, in the hour of temptation, absolutely failed Him.
Consider the privileges of the Chosen People. The cloud of divine guidance led them. The Red Sea, like a grave, lay between them and the land of bondage. They ate daily of the heavenly manna and drank of the water that gushed from the rock. But all these are types of spiritual blessings which await us in Christ. His grave lies between us and the world; His guidance is ours; we daily feed on His life and help. Let us take heed that we do not, like Israel, allow Moab to cast the witchery of sensual indulgence over us, lest we excite Gods displeasure. Let us not tempt the Lord by murmuring or distrust. Let us ever live worthily of Him who has called us out of darkness into His marvelous light.
Old Testament Types Of New Testament Truths
1Co 10:1-14
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 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. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not surfer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. (vv. 1-14)
If I were to choose one verse out of these fourteen as a text, it would be verse 11, Now all these things happened unto them for examples [the word is really types]: and they are written for our admonition, upon whom the ends of the world have arrived.
I learn a number of things from this verse. In the first place, I learn that all that is recorded concerning the nation of Israel in the Old Testament is sober, reliable history. The Word says, All these things happened. This is the testimony of the Holy Spirit. Therefore, I believe it without a question. The account of the origin of mankind as given in the book of Genesis happened just as we are told it did. It has been given by the only One who was there to know, and that is God Himself. The history of mankind as further unfolded in that early book is all true. All these things happened. And then after the calling of Abraham and the separation of the Hebrew people from the Gentile world, the story given in the rest of the books of the Old Testament as to Gods dealings with these people is true history and nothing imaginary, nothing legendary, but actual history. These things happened.
The second thing I learn from this verse is that in the preparation of the volume of Holy Scripture, the Spirit of God so guided and directed the human writers that He led them to eliminate anything extraneous, anything not particularly helpful to us, and that the incidents recorded are there for a definite purpose. All these things happened unto them for [types]: and they are written for our admonition, upon whom the ends of the ages have arrived. They took place literally just as we are told they did. But there was something beyond the literal. The nation of Israel is a typical nation, the redemption of Israel is a typical redemption, the sacrifices offered under the law were typical sacrifices, the sanctuary of the Hebrew people was a typical sanctuary. David exclaims, In His sanctuary every whit of it uttereth his glory, and so we may profitably read all of these Old Testament stories with the light of the New Testament shining upon them and see there marvelous pictures, wonderful types of the Person and work of our Lord Jesus Christ and of the people of God today. And so there are both encouragements and warnings for us in the history of Israel.
In the early part of this chapter the apostle particularly deals with some of these narratives. He reminds us how a great multitude went out of Egypt and started ostensibly for the land of Canaan, the land of promise, but many of them failed to reach that land because of unbelief which led them to many other kinds of sin, and so he says, Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ. That is, as that great company of hundreds of thousands of Israelites left the land of Egypt, it would have been impossible for any one to have drawn any distinction between those who were real and faithful and those who because of sin and unbelief would have to be destroyed. And so the warning comes home to us: it is one thing to profess to be a Christian, it is one thing even to participate in the ordinances of Christianity, to have been baptized in the name of the Father and of the Son and of the Holy Spirit, to take part in the Supper of the Lord, to receive the consecrated elements that speak of the precious body and blood of the Lord Jesus Christ given up to death for us; it is one thing to associate outwardly with the people of God and to seem to have fellowship and communion with them, but it is another thing to prove genuine by going on with God, by living for God, and by bearing a faithful testimony right on to the end. Of course, where there is a real work of the Spirit of God in a mans soul, it will be continuous, but alas, there are many of whom it can be said, Thou hast a name that thou livest; and art dead (Rev 3:1).
A number of years ago I was invited by a very godly minister to address his congregation on a certain Lords Day, and never having preached from his pulpit before, and not knowing what kind of a congregation I might be expected to face, and therefore being rather at sea as to the nature of the message that would be most suitable, I said to him, Doctor, when I come to speak to your people, what kind of an audience will I address? Will they be mainly your own members, all Christian people, or many strangers and possibly unconverted people? I can still see the look of sadness that came over his face and the tears that came into his eyes as he said, seriously and solemnly, Well, my brother, I think that most of them will be our own people; we do not get a great many strangers in our place. But I am afraid that very few of our own members are Christians. After having been with them for a number of years, I greatly regret to say that I fear that the majority of them are like the foolish virgins, they have no oil in their lamps; and therefore I hope you will come to us with a clear, definite gospel message, and I shall be praying that God may use it for the awakening and the salvation of many of our people. What a solemn thing to have to make a confession like that! And yet is it not true in many places today? We take too much for granted when we suppose that membership in a Christian church, that participation in Christian ordinances and in outward fellowship, means that one is really a child of God. There must be a second birth, there must be personal faith in the Lord Jesus Christ.
In Israel there were two groups: those who had true faith in God and those who simply had an outward relationship to the people of the covenant. Those who had that outward relationship went with the rest through the Red Sea, and the apostle likens that to baptism. They were sheltered by the pillar of cloud and fire, and he compares that to the gift of the Holy Spirit. They all ate of the manna that came from heaven, and that speaks of participation in Christian fellowship at the table of the Lord. They all drank the water that came from the smitten rock, and that was an outward picture of those who drink today of the water of life that flows from the side of the wounded Christ. But this might all be outward, there might be no reality in the heart, no real work in the soul. Those who were real drank of the spiritual Rock that followed them, and that Rock was Christ. In other words, it was not enough to drink of the water that came from the smitten rock, but of the stream that flowed from another Rock, and wherever there was reality they drank of the attendant Rock, as one has translated it. It was Christ who led the people of Israel across the desert into the land of Canaan as the Angel of the Lord. Jehovah said, My name is in him (Exo 23:21), and in every dispensation all who have been saved at all have been saved through the Lord Jesus Christ. All who were genuine in their profession at any time and in any age were saved because they had put their trust in the revelation that God gave concerning the Seed of the woman who was to bruise the head of the serpent. But with many of this company God was not well pleased and they were overthrown. Why? Because of sin. And so the warning comes home to us now to learn from Gods dealings with this typical people the importance of being right with God today. Turn from everything unholy, judge every tendency in yourself to that which is impure and unclean, that God may be glorified in you.
Now these things were [types], to the intent we should not lust after evil things, as they also lusted. Christ is the great satisfying portion of the heart. The only way that one can be delivered from the corruption that is in the world through lust is by finding heart satisfaction in the Savior.
O Christ, in Thee my soul hath found,
And found in Thee alone,
The peace, the joy I sought so long,
The bliss till now unknown.
I tried the broken cisterns, Lord,
But ah, their waters failed,
Een as I stooped to drink they fled,
And mocked me as I wailed.
The pleasures lost I sadly mourned,
But never wept for Thee,
Till grace my sightless eyes received,
Thy loveliness to see.
Now none but Christ can satisfy,
None other name for me,
Theres love, and life, and rest, and joy,
Lord Jesus, found in Thee.
When people profess to be Christians, outwardly profess to be members of the church of the Living God, and yet give every evidence that their hearts are still in the world, when there is no separation from the world, no breaking from the things that dishonor our blessed God, when they are still taken up with the lust of the flesh, and the lust of the eyes, and the pride of life-one may stand in grave doubt as to whether they have ever really been brought to drink of that spiritual attendant Rock, that Rock which is Christ.
And then we are warned against putting anything in the place of God. 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 reference is to the making of the golden calf which they set up in the wilderness. Moses had gone up into the mount. Their leader who had brought them out of Egypt was no longer visible, just as our blessed Lord has gone to the Fathers right hand in heaven and our eyes do not now see Him. Therefore the people turned to Aaron and said, We cannot see this man, he has disappeared from us; now make us gods that shall go before us, tangible gods that we can see and worship. And so Aaron told them to bring all the gold, all the earrings, and other ornaments, and he would make a god for them. And they brought them and he melted them all down, poured the metal into a mold, and made a calf of gold, and set it upon a pedestal, and even gave it Jehovahs name. He said, Tomorrow is a feast to the Lord. And the people danced around it and sat down to eat a sacramental meal in the presence of the golden calf, because of which the judgment of God burned fiercely against them as Moses came down from the mount. You remember the dreadful results. Many of them died under the hand of God, they that were spared even had to drink the calf. Moses took the calf of gold that they had made, and ground it into fine dust and poured this into the water that they drank. That was the gold cure to show them the folly of worshiping any other than the one true and living God, and the lesson for us is that if we dare to put anything else in the place of God, no matter how precious it may seem to be, the time will come when we will rue it. The golden calf is still worshiped. Many worship money, wealth, pleasure, and yet claim to be followers of the lowly Savior, Who though in the form of God, thought equality with God not something to be grasped after: but emptied himself, and became obedient unto death, and such a death, even the death of the cross (Php 2:6-8, literal rendering). How can I be a consistent follower of Him if I put self or anything that this poor heart of mine can crave on earth in the place of the true and living God? Little children, says John, keep yourselves from idols (1Jn 5:21).
The third is a solemn warning and is against every kind of uncleanness, Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. We are living in a day when uncleanness is everywhere. Our modern novels are reeking with it, our newspaper stands are filled with vile pornographic literature that came from hell, and men are enriching themselves by poisoning the minds of our young people. The pictures they see, the songs that come over the radio, many are filled with suggestions of impurity and uncleanness. How sternly the Christian church needs to set its face against everything of this kind. We should have no compromise whatever with impurity. People see the pictures, read the books, listen to the songs, and they all have their effect upon the flesh, and before you know it men are drifting off into unholy, unclean things because of the constant incitation to them in the music and literature of the day. Let us give everything like that a wide berth. Ye have been called unto liberty; only use not liberty for an occasion to the flesh (Gal 5:13).
I am reminded that this eighth verse is one that unbelievers and modernists like to point to as an evidence that the Bible cannot be fully inspired. We read that because of this sin there fell in one day three and twenty thousand. And if you turn back to Num 25:5, you will find that twenty-four thousand were destroyed because of the sin of fornication. Therefore, these objectors say, There is a contradiction in your Bible; in one place it says twenty-four thousand were destroyed and in another twenty-three thousand. It is not difficult to harmonize the two accounts. In Numbers the complete account is given, there were twenty-four thousand destroyed during that period in which God was dealing with His people, but in 1 Corinthians the apostle is stressing the fact that the very first day that the judgment began twenty-three thousand died. The other thousand, of course, died later on. But he is emphasizing the fact that so indignant was God with His people when they fell into the sin of uncleanness that in one day He destroyed twenty-three thousand.
Notice the fourth warning. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. How did they tempt Him? When they said, Can God furnish a table in the wilderness? they limited the Holy One of Israel. If we say, Can God undertake for me? I am in very difficult circumstances; is God able to see me through? we limit God, we limit the blessed God of all grace who gave His Son for us. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Rom 8:32). Faith believes God and never tempts Him, but goes forward in obedience to His Word.
Then the fifth warning, Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. The reference here is to the destruction of Korah, Dathan, and Abiram in the wilderness. They murmured against God and Moses, the servant of the Lord, and Aaron, the high priest of Jehovah, saying, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? (Num 16:3). They practically said, We do not need a mediator, we do not need a high priest, we are good enough for God as we are. They found fault with Gods provision for them and destruction was the result.
Let us be grateful to God for the provision He has given through His Word and the Holy Spirit for the salvation of our souls and our building up in Christ. Let us never allow ourselves to become self-confident and imagine we can get along without the daily ministry of our risen, glorified Lord, our High Priest in heaven. All these things happened unto them for [types]: and they are written for our admonition, upon whom the ends of the world [have arrived]. In view of them, let us walk carefully, and, Let him that thinketh he standeth take heed lest he fall. Let him test his foundation, make sure that he is taking the Word of God as his guide, that he is resting upon the testimony that God has given, and when the hour of trial comes, he can be sure that there is abundant grace to sustain.
There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it (1Co 10:13), He did this for Israel of old. As we read the story of His dealings with them, we have instance after instance of His wonderful intervention when they were at their very wits end, and the God who sustained His people in the wilderness, fed them on manna from heaven and water from the smitten rock, and drove out their enemies from the land of Canaan, is living still. In the measure in which we learn to depend on Him, to count on Him, we too shall find deliverance in the hour of difficulty and trial.
And so the passage closes with the solemn warning, Wherefore, my dearly beloved, flee from idolatry. These are serious admonitions. Let us take them to our hearts, remembering that it is one thing to have made a profession, but it is another thing to have that profession backed up by a godly life that proves the profession to be real.
1Co 10:11
St. Paul makes his argument for the unity and permanence of the Scriptures and their suitableness for the ages in which they were not written depend upon the fact that the events which they recorded were sacraments of God’s presence. And he makes this assertion the ground of direct moral exhortations against idolatry, against fornication, against murmuring, against that sin of tempting God in which all other sins may be included. In other words, the use of the Scriptures for what we should call the most plain practical purposes, as warnings against direct open crimes, as preservatives of a right inward temper, is deduced from what many at first sight would reject as a strange and fantastical estimate of their character.
I. I am sure that if the Scriptures are losing their hold on us, the cause of that enormous mischief lies very greatly in our confused apprehensions respecting what is called their direct and what is called their spiritual signification. The critic entrenches himself in philological laws and maxims, boldly maintaining that if the Bible history is a history it must bear to be tried by these. The sufferer on a sick-bed feels that the words speak directly to him or to her, and that that speech must be true, whatever becomes of the other. Each is liable to special narrownesses and temptations. The student quickly discerns the morbid and self-concentrated tendencies of the more devotional reader. The devotional reader feels instinctively how merely antiquarian the student is apt to be, how little he understands the wants of human beings. Neither is sufficiently alive to his own perils; neither sufficiently understands how much he needs the help of the other.
II. It is evident from this passage and from those which follow it, that St. Paul is speaking to the Corinthians expressly as a Church cemented by sacraments. He teaches that the passage through the Red Sea was a sign that the invisible God had taken the Jewish nation to be a people of inheritance to Himself. His object was to convince the Corinthians that they were not under a different spiritual government and constitution from that under which the Jewish fathers had lived. In all its principles and method it was the same. He who administered it was the same. The Christ whom Paul had preached to them as taking flesh, as dying, as rising, as ascending, was that Christ, that Angel of the Covenant, that Son of God, who had led the Hebrew people in a pillar of cloud by day, who had followed them by night in a pillar of fire.
III. When we trace the Bible as the progressive history of God’s revelations to a family, a nation, and to mankind, we shall understand more what support there is in it for us as men, what awful admonitions to us as men whom God has claimed, not as servants, but as sons. The sacraments told the Corinthians that they must not be content with the present or with the past, that God intended them for a more perfect communion with Him, that He intended to manifest Himself fully to the world. No lower belief, no feebler hope, can assuredly sustain us, upon whom the ends of the world are come. The Sacrifice has been made that we might look onward to that day, which is to wind up all the revelations and all the sacraments of God, when His servants shall see His face and His name shall be in their foreheads.
F. D. Maurice, Sermons, vol. i., p. 21.
References: 1Co 10:11.-Homilist, 1st series, vol. vii., p. 188. 1Co 10:11, 1Co 10:12.-Clergyman’s Magazine, vol. v., p. 31. 1Co 10:12.-Spurgeon, Sermons, vol. i., No. 22; J. Gleadall, Church of England Pulpit, vol. v., p. 47; E. J. Hardy, Faint, yet Pursuing, p. 190; Spurgeon, Morning by Morning, p. 74; J. W. Colenso, Village Sermons, p. 28. 1Co 10:13.-Clergyman’s Magazine, vol. vii., p. 25; Caleb Morris, Preacher’s Lantern, vol. iii., p. 373; F. W. Farrar, Silence and Voices of God, p. 101. 1Co 10:15.-Homilist, 3rd series, vol. i., p. 327; J. G. Rogers, Christian World Pulpit, vol. iii., p. 156; J. H. Hitchens, Ibid., vol. xvi., p. 420. 1Co 10:16.-A. Barry, Cheltenham College Sermons, p. 36; Sermons on the Catechism, p. 264. 1Co 10:17.-G. Calthrop, Words Spoken to my Friends, p. 177; C. P. Reichel, Church of England Pulpit, vol. ix., p. 306. 1Co 10:18.-R. S. Candlish, The Gospel of Forgiveness, p. 356. 1Co 10:21.-J. Irons, Thursday Penny Pulpit, vol. iv., p. 241. 1Co 10:23.-Christian World Pulpit, vol. xxx., p. 267. 1Co 10:24.-Preacher’s Monthly, vol. ii., p. 250.
1Co 10:27
Free to Amusements and too Free to want Them.
I. I discover two points, included in the advice Paul gives, neither of which stands out on the face of his words, but they need only be named to be distinctly seen. The first is that, down on the low plane of mere ethical observance, he does not think it incumbent on him as a teacher of the gospel to enforce any puritanically close terms of restrictive morality. It is not for him to legislate over such questions. In this field the disciples must have their own liberty, and be responsible for their own judgments and the right understanding of their own liabilities. So far the world’s law is also theirs, and he will not undertake at all to settle the casuistries occurring under it. And to set them on a yet manlier footing of liberty, he shoves restriction still farther away by telling them, when they accept such an invitation, to go with a free mind, hampered by no foolish scruples that will make them an annoyance both to the host and the company. So far, then, he sets them free-free, that is, in the exercise of their own responsible judgment, clear of any mere scruples not intelligent. But we have scarcely noted the position given them under this liberty, when we begin to see that he is thinking of a second higher kind of liberty for them, which in his own view makes the other quite insignificant. Thus he drops in, as it were in undertone, at the middle of his sentence this very brief but very significant clause, “and ye be disposed to go,” putting, I conceive, a partly sad cadence in his words, as if saying inwardly, I trust not many will be so disposed; for the dear love of God, in the glorious liberty of our discipleship, ought to be a liberty too full and sweet and positive and blessed to allow any such hankering after questionable pleasures and light-minded gaieties.
II. The question of amusements appears to be very nearly settled by the tenor of the distinctively Christian life itself. The Christian, in so far as he is a Christian, is not down upon the footing of a mere ethical practice, asking what he may do and what he is restricted from doing under the legal sanctions of morality. That kind of morality has very much gone by, but of his mere liberty in love he will do more and better things than all codes of ethics and moral law commandments require of him. He is so united to God himself, through Christ and the Spirit, that he has all duty in him by a free inspiration. It is not the question whether we are bound thus and thus, in terms of morality, and so obliged to abstain, but whether, as our new and nobler life implies, we are not required, in full fidelity, to pay it honour, and keep its nobler tastes unmarred by descending to that which they have so far left behind them.
H. Bushnell, Sermons on Living Subjects, p. 374.
References: 1Co 10:27, 1Co 10:28.-Homilist, 1st series, vol. v., p. 391. 1Co 10:29.-H. W. Beecher, Christian World Pulpit, vol. i., p. 266.
1Co 10:31
When persons are convinced that life is short, that it is unequal to any great purpose, that it does not display adequately or bring to perfection the true Christian, when they feel that the next life is all in all and that eternity is the only subject that really can claim or can fill their thoughts, then they are apt to undervalue this life altogether and to forget its real importance; they are apt to wish to spend the time of their sojourning here in a positive separation from active and social duties. Yet it should be recollected that the employments of this world, though not in themselves heavenly, are, after all, the way to heaven, though not the fruit, are the seed of immortality, and are valuable, though not in themselves, yet for that to which they lead; but it is difficult to realise this. It is difficult to realise both truths at once, and to connect both truths together; steadily to contemplate the life to come, yet to act in this. Those who meditate are likely to neglect those active duties which are in fact incumbent on them, and to dwell upon the thought of God’s glory till they forget to act to His glory. This state of mind is chided in figure in the words of the holy angels to the apostles, when they say, “Ye men of Galilee, why stand ye gazing up into heaven?”
I. “Do all to the glory of God,” says St. Paul in the text; nay, “whether we eat or drink,” so that it appears nothing is too slight or trivial to glorify Him in. The true penitent will say to himself, “If mine be an irksome employment, so much the more does it suit me. I deserve no better. I will take this light inconvenience in a generous way, pleased at the opportunity of disciplining myself, and with self-abasement as needing a severe penitence.”
II. A second reason which will animate the Christian will be a desire of letting his light shine before men. He will aim at winning others by his own diligence and activity. He will say to himself, “My parents, or my master, or employer shall never say of me, Religion has spoiled him. They shall see me more active and alive than before. I will be punctual and attentive, and adorn the gospel of God our Saviour.”
III. Thankfulness to Almighty God, nay, and the inward life of the Spirit itself, will be additional principles causing the Christian to labour diligently in his calling. He will see God in all things. He will recollect our Saviour’s life. He will feel that the true contemplation of his Saviour lies in his worldly business; that in attending to his own calling he will be meeting Christ; that if he neglect it, he will not on that account enjoy His presence all the more, but that while performing it he will see Christ revealed to his soul amid the ordinary actions of the day as by a sort of sacrament. Thus he will take his worldly business as a gift from Him, and will love it as such.
IV. True humility is another principle which will lead us to desire to glorify God in our worldly employments if possible, instead of resigning them.
V. Still further, the Christian will use his worldly business as a means of keeping him from vain and unprofitable thoughts. Leisure is the occasion of all evil. Idleness is the first step in the downward course which leads to hell.
VI. Lastly, we see what judgment to give in a question sometimes agitated, whether we should retire from our worldly business at the close of life to give our thoughts more entirely to God. The Christian will be content to do without these blessings, and the highest Christian of all is he whose heart is so stayed on God that he does not wish or need them, whose heart is so set on things above that things below as little excite, agitate, unsettle, distress, and seduce him as they stop the course of nature, as they stop the sun and moon, or change summer and winter.
J. H. Newman, Parochial and Plain Sermons, vol. viii., p. 154.
The lesson of the text is this: Religion ought to mingle with and guide all the affairs of life, and cannot be safely dispensed with in any department of our existence.
I. Let everything we do show the intention of God in our existence. Does your life tell what is God’s intention with it?
II. Let everything be done in obedience to God.
III. Let all things be so done that when they are completed they shall be to the praise of God’s wisdom, power, and love.
T. Jones, Christian World Pulpit, vol. xii., p. 161.
References: 1Co 10:31.-Plain Sermons by Contributors to “Tracts for the Times,” vol. v., p. 268; A. D. Davidson, Lectures and Sermons, p. 18; E. M. Goulburn, Thoughts on Personal Religion, p. 122; W. J. Knox-Little; Characteristics of the Christian Life, p. 197; R. Abercrombie, Christian World Pulpit, vol. ii., p. 218; T. Jones, Ibid., vol. xii., p. 161; C. Kingsley, Village Sermons, p. 155; Preacher’s Monthly, vol. viii., p. 129. 1Co 10:33.-T. Arnold, Sermons, vol. i., p. 173. 1Co 10:33.-Preacher’s Monthly, vol. ix., p. 44. 1Co 11:1.-G. Brooks, Five Hundred Outlines, p. 353; W. M. Taylor, Paul the Missionary, p. 540; R. W. Church, The Gifts of Civilisation, p. 80. 1Co 11:3.-E. W. Shalders, Christian World Pulpit, vol. vii., p. 234. 1Co 11:10.-W. C. E. Newbolt, Counsels of Faith and Practice, p. 191; Homiletic Quarterly, vol. ii., p. 71. 1Co 11:14.-H. W. Beecher, Christian World Pulpit, vol. xxvi., p. 42. 1Co 11:18.-F. W. Robertson, Lectures on Corinthians, p. 165. 1Co 11:23-26.-Homilist, 3rd series, vol. ix., p. 102; J. H. Hitchens, Christian World Pulpit, vol. ii., p. 29; Clergyman’s Magazine, vol. viii., p. 154. 1Co 11:24.-Spurgeon, Sermons, vol. i., No. 2; Ibid., Morning by Morning, p. 117; A. Maclaren, Christian Commonwealth, No. 112. 1Co 11:25.-Church of England Pulpit, vol. ix., p. 136.
7. Warnings and Exhortations
CHAPTER 10
1. Warnings from Israels past history. (1Co 10:4-7).
2. Exhortations. (1Co 10:15-33).
The same subject is continued with this chapter. The concluding paragraph of the previous chapter is illustrated from Israels history, as the professing people of God. What happened unto them has a typical meaning for us. Now all these things happened unto them for ensamples (types), and they are written for our admonition, upon whom the ends of the world (ages) are come. He speaks of our fathers (Israels fathers) were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea.
God had delivered them out of Egypt; the cloud covered them and the sea divided, for their salvation and for the judgment upon the Egyptian hosts. The Lord had made them free to serve Him and it is written they believed the Lord and His servant Moses. In this sense they were baptized, or set apart, unto Moses as his disciples. And the person who accepts and professes Christianity is set apart to Christ. All who were under the covering and protecting cloud and who had passed through the sea, ate the same spiritual food, and drank the same spiritual drink, of the rock which followed them, and the rock was Christ. The Lord in infinite love provided for them by giving them food and water, which both are typical of Christ. All ate and drank of the miraculous supply. But what became of the great mass of this people? But with many of them God was not well pleased, for they were overthrown in the wilderness. They lusted after evil things; some became idolators; some fornicators; some tempted the Lord by trying His patience and murmuring. Judgment followed. In one day 23,000 fell; others were destroyed by serpents and perished by the destroyer. (See Num 25:9; when 24,000 are mentioned. See for an explanation of this alleged discrepancy annotations on Numb. 25.) And all this was written for the admonition and warning of the Corinthians. It shows how those who enjoy divine privileges and lay claim to the title of being Gods people, but do not live in separation, do not please God. They that are in the flesh cannot please God, though they may profess Christianity and partake of divine things. Many of the Corinthians were in this dangerous condition. And the admonition and warning is for us as well.
The warning is for us all. We have no right to say, Well, but we are true Christians, and therefore we need not trouble about these things. These are things which as principles are of the greatest importance for us to realize. There are evil things for which we may lust as they lusted. If God prevents the extreme result for us, that is His mercy, but the effect of our disregarding the warnings may be that our lives may be alas, how greatly spoiled and disfigured and made quite other than He would have them, by our laxity!–Numerical Bible
Two important statements follow. Let him that thinketh he standeth take heed lest he fall. This is our responsibility. But how can a believer stand in this world, so dangerous and full of evil? Only by faith can we stand, and faith is confidence in God. As we have no self-confidence, but trust in Him alone and walk in fellowship with Him we shall stand and be upheld. Then there is the blessed comforting statement: God is faithful. He does not allow that we are tempted above that we are able, but he provides a way to escape. Wherefore, dearly beloved, flee from idolatry. It meant for the Corinthians the idolatry of heathendom. But there is also a more subtle idolatry. That believer is kept from all idolatry who is wholly devoted to the Lord and who gives to Him constantly the preeminence. Devotedness to God keeps from idols.
The second half of this chapter contains exhortations about idolatry and the believers walk in the midst of the corruption which is in the world. The Lords supper is significantly introduced at this point. As we find in the next chapter, it is the memorial feast of what the Lord Jesus Christ has done for us. Blessed and precious is this feast of communion. And in eating of it there is identification with the body of Christ, for we are all partakers of that one bread. In the Lords supper, many of the essential truths of Christianity are revealed and enjoyed by faith, in the power of the Spirit, as an act of true worship. If the believer then realizes that he is a partaker of Christ and tastes afresh of His love and gazes in hope towards the coming glory, he will have nothing to do with idols, nor have any fellowship with darkness. As he has written before, the idol is nothing, meaning the supposed gods of the heathen. However, idolatry was a horrible reality, by which the souls and bodies of men were corrupted. The heathen sacrificed in idol-worship to demons and not to God. And how can he who drinks the cup of the Lord, the Lord of all, drink also the cup of demons? Ye cannot be partakers of the Lords table, and of the table of demons. In doing this they would provoke the Lord to jealousy. Every wicked doctrine and false worship is backed by demons and participation in it means identification. This is especially true of the anti-Christian movements of our times, such as Christian Science, Theosophy and others. (1Ti 4:1.) The instructions call for a cautious and separated walk, as it becometh those who are the Lords. God is to be before the heart of the believer in all things. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
castaway
(Greek – , “disapproved).” Dokimos, without the private a, is translated “approved” in Rom 14:18; Rom 16:10; 1Co 11:19; 2Co 10:18; 2Ti 2:15; Jam 1:12, by the word “tried.” The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See “Rewards”; Dan 12:3; 1Co 3:14.
I would: 1Co 12:1, 1Co 14:38, Rom 11:21
our: Joh 4:20, Rom 4:11, Gal 3:29
were: Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20, Exo 40:34, Num 9:15-22, Num 14:14, Deu 1:33, Neh 9:12, Neh 9:19, Psa 78:14, Psa 105:39
and all: Exo 14:19-22, Exo 14:29, Num 33:8, Jos 4:23, Neh 9:11, Psa 66:6, Psa 77:16-20, Psa 78:13, Psa 78:53, Psa 106:7-11, Psa 114:3-5, Psa 136:13-15, Isa 58:11-13, Heb 11:29, Rev 15:2, Rev 15:3
Reciprocal: Exo 14:22 – the children Exo 40:36 – when Num 9:16 – General Num 9:18 – as long as 1Sa 4:3 – it may save Mat 13:47 – and gathered Mat 25:2 – General Act 13:18 – about Rom 1:13 – General Rom 11:25 – I would 1Th 4:13 – I would Heb 3:17 – was it 2Pe 3:8 – be not
PRIVILEGE AND RESPONSIBILITY
I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; But with many of them God was not well pleased: for they were overthrown in the wilderness.
1Co 10:1-5
It is with us exactly as it was with these Israelites: we too enjoy the same privileges, we have all been baptized with one baptism, confirmed with one hope and one promise; we are in a Christian country, all enjoying the recurring privileges of Christian life.
I. How are they affecting your life?How various are the lives of such a congregation as this! Yet all in the main equally privileged. How is it with you? Is it not strange that there should be this difference, that some of us should be so impervious to the influences that are all around us? This matter of the influences of life, who can penetrate it? You hear the voices, your hearts are stirred more or less, you know that you have these privileges, and yet how often does the life run to waste because we enjoy these privileges in the wrong spirit, we are proud of them, or we take them as a matter of course, and we give our minds to other things, and so the privileges are overlading us; some other element of our nature, that should have been rooted out of us, grows to be the strong element, and it destroys the gift of the Christian life.
II. It must be good that we should contemplate how men have wasted their privileges and how God punishes.We are apt sometimes to think only of the mercy and the love of God; we should not forget that He does not withhold His hand to punish. It is very significant that the Apostle who preaches always and everywhere the free gift of Gods grace, should himself have lived and laboured in that spirit of fear and trembling which he has described in the ninth chapter of this Epistle; that he should utter such warnings as he utters here to these Corinthians to show them the danger lest the promised grace and the gifts of God should be nothing to them. Of all the multitude of Israel, only two; of all a congregation like this, how many at the last?
III. These things are for our admonition.If we do not use the present moment, if we do not enjoy our privileges in humility, if we do not think less of privileges and more of duties, if we do not go on our knees day by day for more of the saving Spirit of God, why, then, it is very likely that it will be written of us also, With many of them God was not well pleased, and our fate will be as the fate of Israel. The gifts of God are all gifts under conditions, and the conditions are what we should be often thinking of.
Bishop Percival.
Illustration
If we are to understand the Apostles argument clearly we should go back to the earlier part of this Epistle. We find as we read the earlier chapters that the Christians of Corinth were much enamoured of their liberty; the one Christian privilege which seems to have laid hold of their imagination was their Christian liberty. Corinth, as some of you know doubtless, was a maritime city of great licence; it was one of the most dangerous places in Greece, as maritime cities are sometimes apt to be very dangerous; and this atmosphere of licence in the midst of which this small Christian Church was living seems to have affected them in this way, that they thought far more of their liberties than of their duties. Thus we find that very soon this Christian Church of Corinth became a divided Church; they exercised their liberty in following some this teacher, some that teacher; they became very critical. But worse than all, it very soon became an immoral Church, as we see from St. Pauls earlier chapters in this Epistle. And part of the root of the mischief, it would seem, was this exaggerated notion of their privilege of liberty as Christians. And how does St. Paul meet it? He meets it by considering his own case. Yes, he says, liberty is the foundation of the Christian life. He always claims liberty for himself, he always inculcates that every Christian man is a free man. You remember how he emphasises it in the Epistle to the Romans: To his own master every man must stand or fall. And so he says, I myself am free; all things are lawful for me. But immediately there follows the condition: All things are not expedient. Taking his own case, he claimed his liberty, but we see how all through his life, in directing his action, in denying himself, in doing his Masters work, he was not thinking of his liberty, but of his personal responsibility.
OUTWARD PRIVILEGES AND rites also guarantee nothing, as is witnessed by the history of Israel, summarized in the opening verses of chapter 10. They had things that answered to baptism and the supper of the Lord, and yet they were overthrown and destroyed. And in all this they were ensamples, or types, for us.
In their passage of the Sea we have a type of baptism. At that point they definitely committed themselves to the authority and leadership of Moses; just as in Christian baptism, which is in the Name of the Lord Jesus, we are definitely committed to His authority and leadership. Though neither cloud nor sea actually touched them, they were under the one and through the other.
Verse 1Co 10:3 refers to the manna: verse 1Co 10:4 to the rock of which they drank in Exo 17:1-16, and Num 20:1-29. Both one and the other were spiritual, for both were supernatural: and both were types of Christ. But in spite of these peculiar privileges, which were common to all Israel, the great majority of them were overthrown in the wilderness. This sad fact is referred to again in Heb 3:1-19; Heb 4:1-16, and there it is pointed out that the root of the whole trouble was that they had no faith. Our scripture tells us that what they did have was lust, and idolatry, and fornication, and the spirit of tempting God and of murmuring. Where faith comes in these evil things go out.
Now the Spirit of God has recorded these things for our warning. The true believer is marked by confidence in God, and the more simple and absolute his confidence the better. But it is correspondingly true that he is marked by no confidence in himself, and the more deep his self-distrust the better. It is when we think that we stand that we are in danger of a fall. It is quite another thing when a saint has confidence that God is able to make him stand (Rom 14:4).
And not only is God able to support us, but also He keeps a watchful eye upon us in His faithfulness, not permitting us to be tempted beyond a certain limit. The temptations that confront us are common to man, or such as belong to man. They are not of some superhuman sort. And again there is with them an issue, or way out. Way of escape, might lead us to suppose that we may always expect some way by which we may escape the temptation altogether. It is not that, but that God always sees to it that there is a way through by which we may emerge unscathed at the other side. Temptation may be like a long dark tunnel, but there is always visible the light of day at the further end.
Having issued this tremendous warning, the Apostle gives it a very personal turn in verse 1Co 10:14. The whole of chapter 8 was taken up with the matter of idols, and of meats offered to them; and now this verse brings us back to that point. That chapter asserted the liberty of the believer in regard to meats offered to idols. This verse counter-balances the matter by stressing the enormous evil of the idols themselves. Idolatry is not merely to be avoided; it is to be fled from, as an utterly abhorrent thing.
Let us in every sense of the word keep ourselves from idols.
Up to this point in the epistle the Apostle had addressed the Corinthians on the ground of their responsibility, and therefore assumed that there might be some amongst them who were unreal. At verse 1Co 10:15 he changes his view-point somewhat and addresses them as wise-men. Not every true Christian could be so designated, we fear; and it is certain that no unconverted person could be. He speaks to the true members of the body of Christ, who possess His Spirit, and hence are capable of judging concerning that which he is now going to bring before them. Verses 1Co 10:16-22 contain reasonings, the spiritual force of which should come home to us.
The simple primary meaning of the cup and the loaf, of which we partake in the Supper of the Lord, is the blood and the body of Christ. This was quite evident from the moment of the original institution, as recorded in three of the Gospels. But there was a further significance, underlying the primary meaning, which does not come to light until we reach the verses now before us: that is, the thought of communion or fellowship. This holy ordinance is not merely an occasion appealing to the deepest instincts of personal and individual piety; it is an occasion of communion, springing out of the fact that we who partake of the one loaf are as much one as is the loaf of which we partake.
But let us at this point carefully distinguish things that differ. The one loaf signifies the body of Christ which was given for us in death. The fact that we believers, though many, all partake of that one loaf signifies that we are one body. We are one body by a Divine act-see 1Co 12:13. Partaking all together of the one loaf does not make us one body, but it is the sign that we are one body. And to that sign Paul appeals to enforce his point.
The point he enforces is this, that communion is involved in the Supper of the Lord: not merely communion with one another, but the communion of the blood and body of the Lord. There is nothing here to foster superstition. That which we break is bread. That of which we partake is bread. Yet in drinking and in partaking we have communion in that which the cup and the bread signify; and shall be held responsible in regard to that, as is plainly stated in the next chapter, verse 27. This is exceedingly solemn truth-truth, which all too often is overlooked.
In verse 1Co 10:18 the Apostle shows that there was a fore-shadowing of this truth in the case of Israel, inasmuch as the priests were permitted to eat certain parts of certain offerings, and in the case of the peace offering even the offerer had certain parts to eat. Details as to this are given in Lev 6:1-30; Lev 7:1-38. If these chapters be read it will be seen that restrictions were laid upon those who eat. All defilement had to be kept far from them just because they were thereby in communion with the altar of God, and all that it signified. Had they taken liberties with their holy food and treated it unworthily, they would have come under serious consequences.
The same thing was true in principle of the idol sacrifices of the Gentile world. The idols they venerated represented demons; and these demons were but subordinate officers of Satan. By their sacrifices they entered into the communion of demons. Now such a communion as this the child of God is to flee at all costs.
Verses 1Co 10:16-20, then, set before us three communions, the Christian, the Jewish, the heathen; centred respectively in the Table of the Lord, the Altar in the midst of Israel, and the idol sacrifices of paganism; and expressed in each case by the act of eating. In this passage Israels altar is not in question so it is merely introduced as an illustration; and left at that, (to be referred to further in Heb 13:10). The issue here lies between the communion of Christs death and the communion of demons. These two are totally, fundamentally and continuously opposed. It is impossible to be a participator in both. Ye cannot, says the Apostle, twice in verse 21.
And supposing someone ignores this cannot and is bold enough, having partaken of the Lords table, to partake of the table of demons-what then? Then, he provokes the Lord to jealousy for the sake of His Name and glory. The Lord will not give His glory to another, and the offender will come into sharp collision with the Lord Himself, and taste the bitterness of coming under His dealing in discipline, possibly unto death. Disciplined of the Lord he will soon discover that he is not stronger than He, and come face to face with the toilsome road of repentance, which is the only way that leads to recovery.
In the mercy of God we are hardly endangered by the fellowship of demons. But, because of that, let us not lightly dismiss this truth from our minds, for the principle of it is of much wider application. If we partake of the Lords table it is necessary for us to set a watch lest we partake also in things that are inconsistent with it and its holiness. If we are in the communion of the blood and body of Christ, we shall find it great enough to exclude all other communions. We shall keep clear of communions that can only entangle us, and may possibly defile us. We fear that the implications of this truth are often ignored. It is all too possible to partake of the cup and of the loaf without giving much thought to the solemn obligations that are connected therewith. We can have no fellowship with evil things.
This serious matter disposed of, there remained the questions as to meats which had been offered to idols, to which the Apostle had previously referred. He digressed from it at the beginning of chapter 9, and he returns to it in verse 1Co 10:23 of our chapter. The pagan world was so full of idols that most of the animals, whose carcases were offered for sale in their markets, had been killed in connection with idol sacrifices and ceremonies. Supposing the Christian bought his food in the shambles, or markets, and if he was eating in the house of someone who did not believe, and hence had no feelings on these points, what was he to do?
In this connection Paul makes the statement twice over, All things are lawful. That is he sets us in a place of liberty. Yet he reminds us that by no means everything is either expedient, (that is, profitable) or edifying; and moreover that we are not merely to consider what is good for ourselves, but what is good for others. The two-fold test that he mentions is capable of a thousand applications. Again and again situations arise as to which we have not only to raise the question, Is it lawful? but also, Is there profit in it? and, Does it tend to building up? And further we have to consider the profit and the building up of all. If we ordered our lives by that standard we should be cutting out a good many things of a doubtful and unprofitable nature.
We may well thank God for the liberty which is ordained in this passage. It would have been an intolerable burden to the early Christians if they had been responsible to track out the history of every bit of meat they bought in the markets, or consumed in the house of some acquaintance. For us today, living under conditions which are highly complicated and artificial, it would be ten times worse. It is evidently Gods will for His people that they accept the conditions in which their lot is cast, and pursue a simple path through, without inquisitively looking for sources of trouble, whether meat be in question or any other matter.
If, on the other hand, without any special inquisition, one becomes aware of defilement, as in the case supposed in verse 1Co 10:28, then it is to be carefully avoided. In so saying the Apostle reasserts what he had stated at the end of 1Co 8:1-13.
This leads up to the very comprehensive instruction of verse 1Co 10:31, a statement which covers the whole of our lives. In all things we are to seek the glory of God: just as the next verse adds that we are to avoid giving offence to man. Indeed, taking this passage as a whole we may observe five valuable points which offer us guidance as to whether any course may, or may not, be according to the will of God. That which is according to His will (1) is lawful, (2) is expedient or profitable, (3) is to the edifying or building up of oneself or others, (4) is to the glory of God, (5) gives no occasion of stumbling to any. Often the question is asked, How may I get guidance? Well, here is some guidance of a very sure and definite sort. Are we always so willing to be guided when we get the guidance?
Verse 1Co 10:32 classifies mankind under three heads. Notice how distinctly the church of God stands out from both Jew and Gentile. The Old Testament classified men under two heads, Israel and the Gentiles. The Church, a body called out from both Jews and Gentiles, only appears in the New Testament. Though we have thus been called out from the mass of mankind we are to consider men, seeking their highest good, even their salvation. This was Pauls way even as it was the way of Christ. And we are to be imitators of Paul. Verse 1Co 10:1 of chapter 11 should be treated as the last verse of chapter 10.
Types and Analogies
1Co 10:1-14
INTRODUCTORY WORDS
By the way of introduction to this study upon “types and analogies,” we wish to suggest several things, based upon the following statement, contained in 1Co 10:11 : “Now all these things are written for our admonition, upon whom the ends of the world are come.”
1. The value of the Old Testament Scriptures to those who live today. A great many people seem to imagine that the New Testament alone is valuable for present-day believers. There is a verse of Scripture in Second Timothy which we need to consider. Here it is: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” Our 11th verse says that various Old Testament writings were written for our admonition. The verse just quoted above, says they are written for our profit.
(1) The Old Testament, as well as the New, is profitable for doctrine. Some people say they do not like doctrine. The word means “teaching,” and certainly we need to be taught in the things of God. The great doctrines of the Bible, which are vital to saints of all ages, are taught from Genesis to Revelation. We will never know God the Father, God the Son and God the Holy Ghost, in the fullness of their Heavenly attributes, unless we see the unfolding of the Triune God in the earlier Books of the Bible.
(2) The Old Testament, as well as the New, is profitable for reproof. The Laws of God contained in the Old Testament Scriptures, still have a very vital message to the saints. They were written that we might have before us the Divine standard for righteousness. Whenever we fail to reach that standard in our daily walk, the Law brings us reproof, and drives us to Christ for redemption. Every chastening of God upon the saints of old is a reproof to us, lest we fall after the same example of unbelief.
(3) The Old Testament, as well as the New, is profitable for correction. God has written the Bible not only to show us our sins, but to show us how they may be overcome. He not only reproves us, but He corrects us. Close by this word “correction,” is the next word:
(4) The Old Testament, as well as the New, is profitable for instruction in righteousness. The Bible not only reproves us and corrects, but it shows us how we may live in a righteousness acceptable unto God. First of all, the Word instructs us in the righteousness, which is by faith through the Blood of the Atonement. Second, It instructs us in righteousness in walk, and in life, which is possible to the Spirit-filled believer.
2. The value of the Old Testament in furnishing us unto all good works. There is so much in our life of service that is exampled throughout the Old Testament Scriptures. The great deeds and acts of faith set forth in the earlier Books of the Bible are a marvelous incentive to those of us who live today. Read Heb 11:1-40 on this line.
I. UNDER THE CLOUD AND THROUGH THE SEA (1Co 10:1-2)
1. Our fathers, passing through the Red Sea, bespeak the Divine power of God. It was no easy matter, in fact, it was an impossible thing for an alarmed and undisciplined people to march out from the midst of a great people fully equipped for war. God made this possible by a miraculous sending of ten judgments upon the Egyptians. After these, Pharaoh was willing to let Israel go.
However, when the multitude, under Moses’ leadership, had reached the Red Sea, they were alarmed, as they saw themselves hedged in by the water on the one side, the hills on the other side, with the armies of Pharaoh approaching them from the rear.
When they cried out, the Lord said unto them: “Fear ye not, stand still, and see the salvation of the Lord, which He will shew to you to day * *. The Lord shall fight for you, and ye shall hold your peace.”
Thus it was that they walked through the sea upon dry land. Behind them the clouds shadowed them against Pharaoh’s horses and chariots.
2. Our fathers passing through the Red Sea, bespeak unto us the time when we came out of the world to walk with our Lord. There was a mighty power displayed towards us, as there was towards Israel. Christ died to save us from this present evil world. He said, in His last prayer, “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world.” The world does not easily give up the saints. The saint, nevertheless, has a faith which overcomes the world.
3. Israel baptized unto Moses in the cloud and in the sea, typifies our baptism, as the sign of our separation from the world and our entrance into a new life. Christians, therefore, should always be “other-worldly.” They have a citizenship in Heaven, and they are strangers and pilgrims here.
II. EATING THE SPIRITUAL MEAT WHICH CAME FROM HEAVEN (1Co 10:3)
1. The manna which came from Heaven was food for their bodies. We all know the story of how the Children of Israel, as they journeyed through the wilderness, cried out for food. There was a tremendous number of them; something like a million and a half of people.
There were women, there were children, and there were the aged. No man could see them hungry without being stirred. God, however, met their needs, and gave them abundance of food, and they did eat.
To us, all of this suggests that God will meet our temporal needs. Is it not written, “My God shall supply all your need according to His riches in glory by Christ Jesus”? If God feeds the sparrow, and clothes the lily with its beauty, how much more will He feed and clothe us, children of the most High God?
2. The manna which came from Heaven was food for the spirit. Our verse says they “did all eat the same spiritual meat.” Thus God Himself makes the manna a type of that hidden food with which He nourishes our spiritual life.
It was this which Christ suggested, when He said, “For the Bread of God is He which cometh down from Heaven, and giveth life unto the world.” Then said they unto Him, “Lord, evermore give us this Bread.”
Beloved, Jesus Christ is still the “Bread of God,” and the Bread which He gives is His flesh.
Do we not remember how Christ said, “Take, eat: this is My body, which is broken for you”? Beloved, the flesh of the Lord Jesus, as typified by the manna, is meat indeed, of which, if we eat thereof, we shall never hunger.
III. DRINKING THE SPIRITUAL DRINK (1Co 10:4)
Our verse says, “[They] did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them: and that Rock was Christ.”
1. We remember the thirst of the Children of Israel. They pitched in Rephidim, and there was no water for the people to drink. Then it was that the people did chide Moses, tempting the Lord.
When Moses cried to the Lord, the Lord said, “Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.” In the Epistle of Peter it is written: “Behold, I lay in Sion a chief Corner Stone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious.” Yes, Christ is the Rock that was smitten for us.
2. We remember when the multitude were athirst in the days of Christ. This was on the last day of the feast. When Jesus saw them, He cried: “If any man thirst, let him come unto Me, and drink.”
We are reminded again of how the woman of Samaria came to the well for water, and of how Jesus said unto her that if she would have asked of Him, He would have given her Living Water. Then the Lord said: “Whosoever drinketh of the water that I shall give him shall never thirst; but the Water that I shall give him shall be in him a well of Water springing up into everlasting life.”
On another occasion, Jesus said: “Except ye eat the flesh of the Son of Man, and drink His Blood, ye have no life in you.” He also said: “My Blood is drink indeed.” Thank God for the Water of Life. Thank God for the invitation to drink and be satisfied.
IV. A SAD CONDITION (1Co 10:5)
Our text says, “But with many of them God was not well pleased: for they were overthrown in the wilderness.”
1. Is God well pleased with us? When we think of the Children of Israel, and of their blessings, we are amazed that they should ever have grieved their Lord. Did God not lead them out of Egypt with a mighty hand? Did He not do marvelous things in their sight? “He divided the sea.” “In the daytime also He led them with a cloud and all the night with a light of fire.” “He clave the rocks in. the wilderness, and gave them drink as out of the great depths.” HE “rained down manna upon them to eat.” “He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea.”
Yet, in spite of all of this, “They tempted God in their heart.” “They turned back.” They “limited the Holy One of Israel.” They “kept not His Testimonies.” They “dealt unfaithfully.” “They were turned aside like a deceitful bow.”
We wonder if today we are much better than they. Is the Church not walking, unmindful of the great things which God has done for them? Have we not forgotten Him, days without number? Have we not trusted in the arm of the flesh?
Do we not have in our midst those who hold to the doctrines of world-mixing? Do we not say that we are rich and increased with goods, whereas, in truth, we are wretched, and miserable, and poor, and blind, and naked?
2. Will God overthrow us in the wilderness? The Children of Israel were overthrown. Out of six hundred thousand elders, who left Egypt with Moses, only two entered into Canaan. The bodies of the rest were all left in the wilderness.
Those events are surely written as types unto us. The God who refused to let Israel enter into Canaan, will refuse to let us who sin, as they sinned, enter into His Millennial rest.
V. GOD’S WARNINGS TO US (1Co 10:6; 1Co 10:11)
1Co 10:6 says, “These things were our examples, to the intent we should not * * as they.”
1Co 10:11 says, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.”
1. God uses Israel’s failure as a warning to the Church, lest they fall after the same example of unbelief.
(1) In Heb 3:8,Heb 3:13 we read, “Harden not your hearts, as in the provocation,” and, “lest any of you be hardened through the deceitfulness of sin.” God is telling us that we are in danger of doing what they did.
(2) In Heb 4:1 we read, “Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it.” God’s method of dealing with the saints of today must, of necessity, be along the line of His dealing with Israel. If they failed, we may fail; if they entered not in, we may be unable to enter in.
(3) In Heb 4:11 we read, “Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.” Remember that the “rest” spoken of is not Heaven, nor is it eternal life. The “rest” can be no other rest than the Millennial rest, when Christ shall dwell among men; and, seated upon David’s throne, He shall judge the world in righteousness.
2. We dare not shift the typology which God set before the Corinthians. The word “examples” is the Greek word tupos, or types. How forceful is the language, “to the intent we should not.” How forceful, also are the words in 1Co 10:11, “written for our admonition.” We must not cast aside this warning. We must, rather, be admonished there-by.
VI. THE SINS OF ISRAEL, WHICH ADMONISHES (1Co 10:6-10)
1. They lusted after evil things. They longed for the onions and the garlic of Egypt. Shall we lust, as they also lusted? Shall we cry out that we loathe the Heavenly Manna, and that we are sick of the quails and the meat which God gives? Shall we turn again to the fleshpots from which we have been delivered? Shall we seek to satisfy ourselves by fulfilling the lusts of the flesh, and of the mind?
2. They were idolaters. They sat down to eat and drink, and rose up to play. This was the time when they made the golden calf, and worshiped it. Do we, of today, have any other gods before us? Do we fall down to worship at the shrine of human greatness and glory? is gold our god?
3. They were fornicators. Beloved, there is a fornication which is just as sadly wrong and vicious as was that of the fornication of Israel. This is the mixing of the church with the world. The prince of the world is the devil. Shall saints, therefore, seek to the world for their pleasure?
Alas! alas! we fear that in many places, it is impossible to tell whether the church is a worldly church, or whether the world has become a churchly world. The church and the world seem to have one ideal, one passion, one viewpoint.
4. They tempted Christ. In the Book of Hebrews, chapters 3 and 4, we read of how the Holy Spirit said, “When your fathers tempted Me.”
Think you that saints who turn back from their fidelity to Christ, and long after the fleshpots of Egypt, do not tempt Christ? Is He pleased and satisfied with the way many of us live? Does He sanction our heart-yearnings for the world? Are there in Jesus Christ no pleasures that satisfy? Is there in Him no peace and no plenty?
VII. A WARNING AND ASSURANCE (1Co 10:12-13)
1. The warning. In 1Co 10:12 it is written, “Wherefore let him that thinketh he standeth take heed lest he fall.” It was self-confidence that became the stone over which Peter stumbled to his hurt. He said to Christ, “Though all men shall be offended because of Thee, yet will I never be offended.”
Beloved, there are too many of us who are so certain of our spiritual life, that we even neglect prayer and Bible study, and every other grace given us to sustain the Christian life.
Christians should walk carefully, for danger is ever near. Their enemy, the devil, goes about seeking whom he may devour.
2. The assurance. “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”
The only one in danger of falling is the one who thinketh he standeth, and is, therefore, unaroused to the pitfalls and snares laid for his undoing.
The Christian, who realizes his own weakness, and who turns to God for help in the hour of his trial and testing, will always find a faithful God who is ready to strengthen and establish His trusting saint.
No matter how dark or rugged the path; no matter how many the foes, our God will permit nothing to befall us, without also making a way to escape. Let us, therefore, while we fear the foe and his effort to bewitch us, fly with all assurance into the arms of our faithful Lord.
3. The plea. 1Co 10:14 reads, “Wherefore, my dearly beloved, flee from idolatry.”
1Co 10:13 by no means teaches that God’s promise of aid and succor to the tempted, should lead the saint to be careless in where he walks, or in what he does. The Lord immediately says, “Flee from idolatry.” We have no right, whatsoever, to expect God to help us when we refuse to walk with Him in the way. If we are found in His path, and will, and way, He will not suffer us to fall.
AN ILLUSTRATION
Lot and Abraham give us a contrast and fit the analogy of self-seeking the way to poverty and vice versa.
Those who are always choosing for themselves find out sooner or later that they make a poor choice. They seek well-watered land and often get the desert only. They look out for fountains of Living Water and sometimes receive only “broken cisterns.” Selfishness never has reward. Lot found this out. Sacrifice always has its reward. Abraham found this out. It is better to let the Lord make a choice than for Lot to make a choice.
This is quite true, but how slow we are to learn it. Me, my and mine is too much with us. The career of Lot is significant. Behold the three steps in his declension:
1.”Lot chose” (Gen 13:11).
2.”Lot * * pitched his tent toward Sodom” (Gen 13:12).
3.”Lot sat in the gate of Sodom” (Gen 19:1).
This reminds us very much of the 1st Psalm where walking, standing and sitting are the three postures of the man that is displeasing to God. Lot chose, he pitched and he sat. It is ever the way.
Abraham took the least and the last. He took what was left over but he had something left when Lot had everything lost. Sometimes the left over is the finest of the lot. It is better to take a left over from the hand of God than to look over and choose by the eye of man. You may be selfish and, get but you cannot be selfish and gain. You may think you are getting the best of it when lo, you are getting the worst of it If you have any doubt about it, ask Lot.
-The Wonderful Word.
1Co 10:1. The main lesson in several verses of this chapter, is that it is not enough just to get a good start in the service to Christ, but it must be followed by a faithful life to the end. Emphasis should be placed on the little word all in these verses. Since all of the fathers had the same start, whereas they did not all reach Canaan, the lesson mentioned is set forth. The fathers means the early ancestors of the Jewish nation who started from Egypt, to go toward the country that had been promised to Abraham and his descendants. The cloud was what guided them, and the sea was the Red Sea, through which all passed “without the loss of one.”
1Co 10:1. For I would not, brethren, have you ignorant, how that our fathers. Though writing to a Church mainly Gentile, he calls the ancient Israel our fathers, not so much because some of them had been proselytes to the Jewish faith before their conversion, but becauseas he says to the Galatian converts (Gal 3:29), who were also mainly GentileIf ye are Christs, then are ye Abrahams seed, and heirs according to the promise; and to the Ephesians (Eph 2:19), So then ye are no more strangers and sojourners, but fellow-citizens with the saints, and of the household of God.
were all under the cloudthat cloud of glory which hovered over and went before them (Num 10:34; Num 14:14; Psa 105:39).and all passed through the sea.
Amongst other arguments which the apostle produces to dissuade the Corinthians from eating things offered to idols in the idol temples, and to prove it absolutely unlawful for Christians to have communion with the Gentiles in their idolatrous banquets, the first is drawn from the danger of such sinful communion; it would endanger their falling into such kinds of sins as the Israelites on that occasion fell into, and consequently expose them to such punishments as they suffered.
But first of all, in the beginning of this chapter, he acquaints the Corinthians with the great favours and privileges which Almighty God vouchsafed to, and conferred upon, the Israelites, who came out of Egypt with Moses into the wilderness, who had a pillar of cloud to guide and protect them, the manna from heaven to sustain and uphold them, and water out of a rock to refresh and satisfy them.
All our fathers were under the cloud; that is, under the conduct and protection of the cloud; and all passed through the Red sea, as upon dry ground.
This cloud, which accompanied the Israelites in their journeyings, had a threefold use:
1. In respect of God; it was a sign and symbol of the presence of God with them, and of his care and protection over them, for it encompassed their camp as a wall doth a city. Hence is that of the Psalmist, He spread out a cloud for a covering to them, and fire to give light in the night season, Psa 105:39.
2. In respect of the Israelites, the cloud did guide and direct them in their journeying: In the day he led them with a cloud, and all the night with a light of fire. Psa 78:14. And as the cloud did guide and direct Israel, so did it cool and refresh them in the wilderness, preserving them from the heat of the sun: it was a covering canopy over them in a scorching desert.
3. In respect of their enemies; it was darkness to the Egyptians, and consequently protected the Israelites from their enemies, that they could not assault or fall upon them. It had a bright side to the Israelites, and a dark side to the Egyptians.
Lord! how easily canst thou make the same creature a comfort to thy children, and a terror to thine enemies. Every outward blessing is that, and no more, which thou art pleased to make it to us. A cloud shall guide, a cloud shall cover, a cloud shall comfort Israel; and the same cloud shall be darkness, yea, at thy command, shall be death, unto the Egyptians.
Blessings Israel Received
Though Paul was writing primarily to Gentile Christians, Abraham would be considered their father in the spiritual realm ( Gal 3:7-8 ; Gal 3:29 ), as would the other faithful fathers of the past. The Corinthian brethren probably knew the basic facts of the story of Israel’s deliverance from Egypt, but Paul wanted them to see its spiritual significance. He first referred to the crossing of the Red Sea ( Exo 14:19-22 ). The Israelites were buried in the sense of being completely covered from sight. A wall of water was on both sides and the cloud between them and Egyptians. The cloud did also cover them ( Psa 105:38-39 ). In the sea, they passed from disputed leadership, between Moses and Pharoah, to undisputed leadership by Moses, God’s messenger. Thus, like baptism for the Christian, the crossing of the Red Sea saved the Jews from bondage ( 1Co 10:1-2 ; Exo 14:30 ; Rom 6:3-4 ; Rom 6:16-18 ).
The manna God provided in the wilderness could be said to be spiritual because it came from God. It was also a type of Christ ( Joh 6:31-35 ; Joh 6:49-51 ). Through it, the Jews should have come to recognize God as the giver. Its provision should also have induced them to be thankful, which would have spiritually strengthened them. Rocks were used on two occasions to provide water when needed. The rock is said to have followed them in the sense that it was available when needed ( Exo 17:6 ; Num 20:8 ). In the Christian age, Jesus provides living water ( Joh 4:14 ). The apostle’s comments on Christ as the rock prove Jesus existed in Old Testament times ( 1Co 10:3-4 ).
1Co 10:1-3. Moreover Or now; brethren That you may be induced to attend to the exhortation which I have been giving you, and may run your Christian race with resolution, zeal, and diligence, and not become reprobates, consider how highly favoured your fathers were, who were Gods elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud, that eminent token of Gods gracious presence with them, which defended them from the Egyptians; (Exo 14:20;) being to the latter a cloud of darkness, but giving light by night to the Israelites; the cloud which accompanied them in their journeyings, and was spread over them like a covering, to screen them from the heat of the sun, intense in the deserts of Arabia, Num 14:14. And all passed through the sea God opening a way through the midst of the waters; and were all baptized, as it were, unto Moses Initiated into the religion which he taught them; in the cloud and in the sea Perhaps sprinkled here and there with drops of water from the sea, and from the cloud, by which baptism might be more evidently signified. But whether or not, as the Israelites, by being hid from the Egyptians under the cloud, and by passing through the sea, were made to declare their belief in the Lord and in his servant Moses, (Exo 14:31,) the apostle very properly represents them as being thereby baptised unto Moses. And did all eat the same spiritual meat That is, the manna, which was an emblem of the bread of life; that came down from heaven Namely, 1st, Of Christs flesh and blood, or his obedience unto death, which is meat indeed, Joh 6:55. 2d, Of his heavenly doctrine, whereby the souls of the faithful are supported and nourished, Joh 6:63. And 3d, Of the sacramental bread which we eat at his table. The word spiritual is here used for typical, as it is also Rev 11:8, where we read, Which great city spiritually, (that is, typically,) is called Sodom and Egypt. That the feeding of the Israelites with manna had a typical meaning, appears from Deu 8:3; and that it signified true doctrine in particular, appears from its being called angels food, Psa 78:25. And it is termed spiritual meat, because the spiritual blessings which it typified were the same with those typified by the bread in the Lords supper, which the Corinthians ate.
2. The example of The Israelites. 10:1-11.
This passage is the continuation of the foregoing. What the apostle has just indicated as a possibility for himself, he now points out as a reality in the history of the Jewish people. In them we have a nation who, after having been the object of the most ample favours from God, favours even which were perfectly analogous to those we enjoy as Christians, nevertheless perished because of its failure in self-renunciation. In fact: 1, the Israelites having come out of Egypt had all participated in the extraordinary favours which accompanied this deliverance, 1Co 10:1-4; 1Co 10:2, and yet they almost all perished in the wilderness, 1Co 10:5; 1 Corinthians 3, such is the image of the lot which threatens the Corinthians if they act in the same manner, 1Co 10:6-11.
The analogy between this passage and the preceding is striking: this nation, that had come out of Egypt to get to Canaan, corresponds to the runner who, after starting in the race, misses the prize, for want of perseverance in self-sacrifice. The one runner whom the judge of the contest crowns is the counterpart of the two faithful Israelites, to whom alone it was given to enter the Promised Land.
But in the following passage we have no longer to do with a simple comparison; it is more serious; we enter into the realities of history. The apostle, as has been remarked here, becomes a Jew to the Jews, as he had formerly become a Greek to the Greeks.
[In chapter 8 Paul had answered the question of the Corinthians concerning idolatrous meat. In chapter 9 he answered their inquiries concerning his apostleship, and closed with a description of the self-denial which he exercised in order to secure his crown, and a statement that despite all his efforts there was a possibility of his becoming a castaway. Now, the necessity for self-control and the danger of apostasy were the two principal ideas involved in the discussion of eating idolatrous meat, and so the apostle’s mind swings back to that subject, and he again treats of it, illustrating it by analogies drawn from the history of Israel.] For I would not, brethren, have you ignorant [see comment on 1Th 4:13], that our fathers were all under the cloud, and all passed through the sea; an everlasting possession.
1 Corinthians Chapter 10
The apostle then gives the Corinthians the ways of God with Israel in the wilderness, as instruction with regard to His ways with us, declaring that the things which happened to them were types or figures which serve as patterns for us: an important principle, and one which ought to be clearly apprehended, in order to profit by it. It is not Israel who is the figure, but that which happened to Israel-the ways of God with Israel. The things themselves happened to Israel; they were written for our instruction who find ourselves at the close of Gods dispensations. That which shall follow will be the judgment of God, when these examples will no longer serve for the life of faith.
Two principles are next established which also have great practical importance: Let him that thinketh he standeth take heed lest he fall. This is our responsibility. On the other side we have the faithfulness of God. He does not permit us to be tempted beyond our strength, but provides a way of escape in order that we may not stumble.
He enjoins, with regard to idolatry, that holy fear which avoids the occasion of doing evil, the occasion of falling. There is association and communion through the table of which we partake with that which is on it; and we Christians, being many, are but one bread and one body,[9] inasmuch as we share the same bread at the Lords supper. Those in Israel who ate of the sacrifices were partakers of the altar-were identified with it. So those who ate of idols meat as such were identified with the idol it was offered to. Was this to say that the idol was anything? No. But as it is written (Deu 32:1-52), The things which the Gentiles offered, they offered to demons and not to God. Should a Christian then, partake of the table of demons? The table was the table of demons, the cup the cup of demons-an important principle for the assembly of God. Would one provoke the Lord by putting Him on a level with demons? Allusion is again made to <A refer=de+32:21 Deu 32:21. The apostle repeats his principle already established, that he had liberty in every respect, but that on the one hand he would not put himself under the power of anything; on the other, being free, he would use his liberty for the spiritual good of all. To follow out this rule, these are his instructions: Whatsoever was sold in the market they should eat without question of conscience. If any man said, This was sacrificed to idols, it was a proof that he had conscience of an idol. They should then not eat of it, because of his conscience. For as to him who was free, his liberty could not be judged by the conscience of the other; for, as to doctrine, and where there was knowledge, the apostle recognises it as a truth that the idol was nothing. The creature was simply the creature of God. Communion with that which was false I ought to avoid for myself, especially in that which relates to communion with God Himself. I should deny myself the liberty which the truth gave me, rather than wound the weak conscience of others.
Moreover in all things, even in eating or drinking, we ought to see the glory of God, and do all to His glory; giving no offence by using our liberty, either to Jew or Gentile, or the assembly of God; following the apostles example, who, denying himself, sought to please all for their edification.
Having given these rules in answer to questions of detail, he turns to that which regarded the presence and action of the Holy Ghost; which also introduces the subject of the conduct proper for them in their assemblies.
Footnotes for 1 Corinthians Chapter 10
9: It is here the apostle comes to the inner circle of the body of Christ, the true assembly of God united together by the Holy Ghost, of which the Lords supper is the expression.
ISRAEL BAPTIZED INTO MOSES
1. For I do not wish you to be ignorant, brethren, that all our fathers were under a cloud and all passed through the sea,
2. And were all baptized into Moses in the cloud and in the sea. The 77th Psalm says, The clouds poured forth water on that memorable occasion when the awful violence of the east wind seems to have been a potent agent in actually dividing the sea, and producing such a vast amount of spray as to accumulate in clouds over them, pouring out water as they passed through the sea. This baptism significantly consecrated them all to Moses, their deliverer out of Egyptian bondage, and their leader to the promised land. That very transaction forever absorbed their allegiance to Pharaoh, who emblematizes the devil. They had spent all their lives in his kingdom, abject slaves under his cruel lash. Now they go out leaving him, his kingdom and all of their hard bondage forever. Moses, the mediator of the old covenant, vividly emblematizes Christ, the Mediator of the new covenant of redemption, which is retrospective, taking in Abel and the antediluvians, and prospective, reaching down to the end of time. In a similar manner our water baptism signifies regeneration, i. e., our departure out of the devils kingdom, our eternal absolution from his yoke of bondage, our reception of Christ as Prophet, Priest and King, and our identification with Him forever.
1Co 10:1. I would not have you ignorant of the grand point, the foundation of the Hebrew religion; that our fathers, for such was the usual language of the jews and proselytes respecting the Israelites, were under the cloud, the symbol of Jehovahs presence, and the visible token of covenant favour and protection. And this cloud distinguished them from all other nations.
1Co 10:2-4. And were all baptized unto Moses in the cloud and in the sea. He initiated them into the covenant in all its moral and ritual obligations, and the manna and the rock corresponded with the bread and wine in our sacraments. The eye of faith sees glory in the scriptures, conveying instruction from ancient symbols and past events. A divine radiance shines upon us from under the coverings of the sanctuary; and whether the symbol be bread and wine, or rock and water, it is the same Saviour whose body we discern in the sacrament, slain as the paschal lamb, and crucified on Calvary. This is the Lamb, the heavenly food of which Moses said, a stranger shall not eat thereof. In the same cloud or Spirit, as at the Jordan, are we all baptized into one body.
1Co 10:7. Neither be ye idolaters, as in the tragic case of the golden calf, described in Exodus 32.
1Co 10:8. Neither let us commit fornication, as the Hebrews did at Moabs feast; and as the lower sort of heathens do in all the feasts of Venus or Astarte. See on Numbers 25.
1Co 10:9. Neither let us tempt Christ, as in the revolt at Rephidim, when the people murmured for water, and when Moses and Aaron received their sentence, not to enter the promised land. They turned back, and tempted God, and limited the Holy One of Israel. Psa 78:41. They tempted him again when they loathed the manna, and were destroyed of serpents. Exodus 17. Numbers 21.
1Co 10:10. The destroyer seems to refer to the avenging angel who inflicted the plague. It was an angel who smote the firstborn of the Egyptians; it was an angel who slew the seventy thousand who gloried in an arm of flesh, when David numbered the people; it was an angel who destroyed the blaspheming Assyrians, and Herod when he gave not God the glory. Thus both the old and new testament ascribe the visitations of God to the ministry of angels.
1Co 10:11. These things happened for ensamples, and are written for our admonition, on whom the ends of the world, or ages of Christ, are come. Paul enumerates only five revolts of the fathers, though they rebelled ten times against the Lord. He expressly says, that these revolts were against Christ, against Jehovah, the Angel of the burning bush, and whom the psalmist above calls the Holy One of Israel. All the versions read Christ, the Syriac, the Spanish, the Irish, the Sweedish, and the Russian. Such also is the doctrine of the christian fathers, that Christ is the Angel who spake to the patriarchs, and led the Israelites to the promised land. Beware then, oh factious men who disturb the church at Corinth, for all the Israelites were baptized, as well as you, and yet they fell short of the promised land.
1Co 10:12. Let him that thinketh he standeth take heed. , existimans, Montanus: so in Heb 4:1. One who estimates himself to stand, is admonished to take heed lest he fall. Let such at Corinth who foster factions in the church beware, lest God who punished the ancient rebels, should also punish some at Corinth with sickness, and others with the sleep of death.
1Co 10:17. We being many are one bread, one body. The venerable LFRIC, archbishop of Sherborne, Dorsetshire, in the tenth century, translated eighty spels (exercises, sermons) from ancient fathers. One of which, in die pasc, for Erist or Easter Sunday, contains an illustration of these words. Understand now and rejoice, for we are all one loaf, and one body in Christ. He is our head, we are his members. Ne bith se hlaf of anum corne, neither is the loaf made of one corn, ac of manegum, but of many. Ne tha win of anre berean, nor the wine of one berry, but of many. So also should we all have unity in our Lord. Therefore the holy housel (sacrament) is called a mystery, because one thing is there seen, and another thing is designed. By consequence, if the figure was seen in the bread, and the substance seen by faith in Christ, lfric was not a believer in transubstantiation.
1Co 10:20. The gentiles sacrifice to devils. The learned Dr. William Stukeley names the ancient temple of Dracontium in Asia, as bearing Satans names. What else are the sacrifices of the wicked. What else their songs and their dances, but the dance of demons. What else was the worship of Venus, and if possible, worse still, that of Priapus. Come out from among them; escape for thy life. The figures of their idols are demons revealed.
1Co 10:22. Do we provoke the Lord to jealousy? And what could provoke him more than to liken him to a calf that eateth grass? David in exile would neither offer their drink-offerings of blood, nor pronounce the name of their imaginary gods. He escaped from Philistia without any signs of apostasy. Psa 16:3.
1Co 10:25. Whatsoever is sold in the shambles, eat, asking no questions whether the animal had been offered in sacrifice. This was wise and prudent advice, and the jews themselves begin to follow it.
1Co 10:32. Give none offence, neither to the jews, by any contempt of the ceremonial law; nor to the gentiles, by injudicious or unseasonable attacks on their religion, their mythology, and customs, as I have endeavoured to do in all places: 1Co 9:20-22. But especially give no offence to the church; render due honour to all the brethren. Weigh the consequences of your words, and examine the tendency of your steps.
REFLECTIONS.
In the preseding chapter our apostle animated us to the race, and the combat, by the hope of the crown, and the awe of being disapproved and cast away. Here he supports his arguments by the multitude of the Israelites who were cast off, and disapproved as unworthy of the promised rest. The victims of ancient visitations rise from their graves to warn posterity of crimes, revolts, and apostasy. All these Israelites, like the defective and unfaithful christians, had received a double sacrament. They were all baptized unto Moses, as their leader, and type of Christ, both in the sea, when they marched through the deep, and in the cloud on Sinai, when they were sprinkled with blood. And admitting water to be figurative of the Spirit, as our Lord has said, Joh 7:37-38, they all drank of that spiritual rock which followed them in the wilderness, and flowed into pools in the parched ground. Yea, and they all ate of that spiritual bread, which was a figure of Christ the true bread, as is largely illustrated by our Saviour, in John 6.; yet after all they fell short of the promised land.
Oh my soul, be sanctified by fear. Do not tempt Christ by presumptuous sins, do not murmur at salutary chastisements, and do not in the lowest sense commit fornication, which was common at the feasts of Astaroth, the Venus of the gentiles. No man on the peril of his salvation must join the table of the Lord with the table of devils. Hence no mens souls were in greater danger than those Gnostics, who affecting to say that an idol was nothing, indulged in pagan impurity, and most insidiously ensnared the weaker christians. Let the believer still fear the bacchanalian route, though no idol be there, as equally ensnaring to his weakness, and reproachful to religion.
1Co 10:1-13. From this exposition of his own willingness to waive his rights for the sake of others, closing with the solemn warning that the goal might be missed after all, Paul returns to his main theme, the meats offered to idols. He does not handle it directly in 1Co 10:1-13 but it is clearly in his mind. He begins by recalling the case of the Hebrews in the wilderness (Heb 3:7 to Heb 4:13), pointing the warning he draws from it by the reminder that their own fathers (for the readers, though Gentile, belong to the true Israel, Gal 6:16) possessed in a sense the sacraments of baptism and the Eucharist; and yet the majority were destroyed, how grave a warning! They were all (five times in 1Co 10:1-4) under the cloud (Psa 105:39, cf. Exo 13:21) and passed through the Red Sea, and thus baptized themselves for Moses in the water of cloud and sea. They ate the same food and drank the same drink, both manna and the water from the rock being endowed with a spiritual quality. For the rock which followed them was a spiritual, not merely a material rock; it was the preexistent Christ, with whom they were thus brought into a communion similar to that enjoyed by Christians in the Eucharist. Paul is here giving us a piece of rabbinism. We have a double narrative of the smiting of the rock (Exodus 17, Num 20:2-13). The localities being different and the identity of the rock being assumed, the legend of the water-bearing rock that followed them easily originated. It was confirmed by combining with this the Song of the Well (Num 21:16-18) and explaining that the well was bidden spring from the wilderness to Mattanah. Such a rock belonged to the supernatural order, and from the thought that it was animated by an angel, Paul easily advanced to the identification with Christ. Yet God was angered with most of them so that all, except Joshua and Caleb, strewed the sands of the desert. Let them profit by the example and not lust after the flesh of sacrifice as the Hebrews did after the flesh-pots of Egypt (Numbers 11); or be idolaters, as they went on from feasting to idolatrous dancing and revelry (Exo 32:6); or guilty of impurity (so constantly associated with idolatry) which led to the death of 23,000 (Num 25:1-9, actually 24,000); or presume on Gods forbearance as those who were destroyed by serpents (Num 21:4-6); or murmur as those smitten by the angelic destroyer (Num 16:41-50). The record is for their benefit who live where this age and the age to come meet (the terminal point of one is immediately followed by the initial point of the other, hence the plural ends). Let them beware of over-confidence in their stability. So far only human temptations have befallen them such as man can bear; how terrible the prospect were they to be plied with superhuman temptations; but God will protect them from this, giving with the temptation the issue, that they may hold out.
Just as, in the end of chapter 9, Paul shows himself willing to submit to a serious test as to the reality of his Christianity, so in the first of chapter 10 it is plain that all who claim the place of Christian will be subjected to a similar test. And the early history of Israel is appealed to as an example of this. All the children of Israel had the benefit of the protecting cloud in leaving Egypt. All of them passed through the Red Sea, “and were all baptized unto Moses in the cloud and in the sea.” These things linked them publicly with Moses, just as water baptism identifies one outwardly with Christ. They all ate the manna, not that it was spiritual in itself; but it had spiritual significance as speaking of Christ, the true Bread from Heaven. They drank of the spiritual Rock. Again, it is the significance of the Rock that is stressed as being spiritual: the rock was a type of Christ. Not that the rock literally followed them, but the blessing that is symbolized in the water from the rock followed the entire company through the wilderness. “That Rock was Christ.” He provided blessing for them, just as today He provides blessing in the circle of Christianity; and all those who profess the name of Christ are in that sphere of blessing outwardly, just as all Israel was outwardly blessed because of association with Moses and the nation.
“But with many of them God was not well pleased: for they were overthrown in the wilderness.” When the test came, they were found lacking: they did not complete the race. If the reality is not present, this will be eventually exposed. If so in Israel, then certainly so in the present day. For these things were types, directly applicable to us, seriously warning us not to lust after evil things, as they did. This is the first of five negatives, and deals with the state of heart that is at the root of all the following evils. The positive antidote to this is of course in maintaining “first love” toward the Person of Christ.
Next, idolatry is warned against. Israel introduced this to have a religious justification for indulging their own appetites and pleasures. They talked about holding a feast “to the Lord” (Exo 32:5-6); but it was contrary to Him, and a god merely of their own invention. In all idol worship there is necessarily the element of hypocrisy. And whether realized or not, it is actual entertainment of the devil, who uses this means of displacing God.
And fornication follows. If faithfulness to our one Master is compromised, then association with any kind of evil will result. Balaam counselled Balak to use the Moabites to seduce Israel, and they succumbed to this false and evil association. But God hates such mixtures, and in one day twenty-three thousand Israelites died as a result. Num 25:9 speaks of 24,000 dying in the plague, but it does not say, in one day. Evidently the other 1,000 died on a different day. Let its remember that spiritual fornication is no less serious than that literal.
Next, we are admonished not to tempt Christ. Israel did this by despising the manna as a light and unsatisfactory food (Num 21:5). But it is a type of Christ in humiliation as the lowly Son of Man. Playing into Satan’s hands by doing his tempting work, they were destroyed of serpents, the symbol of Satanic deceit.
The last of the five admonitions here is no less serious: “Neither murmur ye.” The spies of Israel who brought back a report of the land of Canaan mixed with their own murmuring, “died by the plague before the Lord” (Num 14:36-37). Such murmuring was the dreadful evil of judging God as being untrustworthy in His assurance that he would enable them to conquer the land. Let the believer remember that all mere complaint is in its essence against God. Is He not caring rightly for His people and all their interests? Notice here it is not the serpents destroying, but the destroyer: it was a divine infliction, God’s own judgment.
Verse 1 I insists that all these things happened to Israel for types. It is not that they occurred by chance, and are taken as convenient lessons; but that the wisdom of God Himself designed the history in such a way that we should have these specific types from which to learn. While they may not have been written to us, yet they are written specifically for us. In fact, Israel could not realize the significance of these Old Testament types in such a way as can believers today; and we must not lightly estimate their present value. For upon ourselves is come the end of the ages. The probationary ages of conscience, human government, and of law had an end in view, that is, the pure grace of God revealed in the Person of His Son; and we, the recipients of this glorious revelation, are therefore those who, by the Spirit of God, are privileged to benefit the most greatly by past history, which has been designed by God for this very purpose. Let us not ignore or forget a truth so transcendently wonderful.
And one who thinks he stands is warned test he fall. Is his confidence in himself? Peter had this, and he sadly fell, though not as did Judas, who had no faith whatever. For one who is not born again, that confidence in himself only leads to eternal ruin: on the other hand, as to a believer, self-confidence will lead to a painful fall, but for which there is recovery by the grace of God.
So that verse 12 presses the faithfulness of God, and that it is upon this only that we can safely depend. If temptation comes to a believer, it is not a completely new thing: others too have been similarly tried, no matter how unusual the thing may seem. But God will not allow one to be tempted above his ability to endure it. Let us therefore remember God’s faithfulness, and depend thoroughly upon it. He will provide a way out in His own time, that the individual may have grace to bear it. The important thing here is the confidence of faith in the Living God that is the opposite of self-confidence. We cannot stand alone, but God is able to make us stand.
Verse 14 sums up this section with the urgent admonition to “flee from idolatry.” This goes back to verse 7 as the first manifestation of the inward working of evil, and is in fact the underlying principle involved from the first of chapter 8 to the end of chapter 10. Paul was himself so purposed to be fully for, Christ that no element of idolatry would have a place to enter in; and in this chapter he encourages the Corinthians similarly.
This leads now to the central expression of all true assembly fellowship, the united fellowship of saints with Christ Himself, and with one another, as the body of Christ. Paul appeals to the wisdom they have in Christ Jesus, and asks that they judge wisely as to his words.
Was not the cup in the Lord’s supper the fellowship of the blood of Christ? When partaking, one expresses fellowship with the value and significance of the blood of Christ, identification with the atonement fully completed by shedding of that blood. Precious association indeed! And the bread which is broken, is it not the fellowship of the body of Christ? Certainly, His literal body given for us, in which He suffered agony beyond all thought, is to be considered here, ourselves expressing fellowship with the blessing resulting from His dread sufferings, with hearts drawn in appreciation and thanksgiving.
But verse 17 indicates a further application for us here. Believers being many, are one loaf, one body, all being partakers of that one loaf. This is most striking and important. The breaking of bread is the predominant expression of assembly fellowship. In doing this we are to give expression to fellowship with the entire body of Christ, not with any mere part of it, local or otherwise. This is a basis we must not ever ignore, or we drop into sectarianism. When Paul wrote, separations had not divided the Church into numerous parties, of course, though the attitude of independency and division was threatening harm in Corinth, and had to be reproved. This being the case, how important it was that they get back to the precious recognition of the one sound principle, basic to all unity in the Church of God. We too must pay greatest attention to this crucial matter.
At the present time, every denomination has its distinct and separate basis of gathering; but any basis that is not that of the entire body of Christ worldwide is in its essence sectarian, however good or however poor may be the attitude or spirit of those who gather on such grounds. Many may acknowledge the truth of the one body; and urge that, on this account, there should be interdenominational fellowship; but this is not at all really acknowledging the only basis of fellowship, for in this case, various bases are retained, and their inconsistency with one another ignored. And more seriously, God’s basis is ignored, a basis far more important than is our enjoyment of fellowship. Faith therefore would cause the believer to leave every other basis, and gather on God’s one basis, not adding anything to the declared truths of Scripture in these matters. The breaking of bread, in these verses, is seen clearly to be not at all individual, but connected with the Assembly, the body of Christ, and it is only rightly observed when its basis of the one body is recognized as its principle of unity, and of gathering.
Israel after the flesh is again used in illustration of these things. When an animal was sacrificed on the altar, those who ate of the sacrifice were thereby identified with the altar. The serious question of association is that which is pressed here. If we are having fellowship with Christ and His body, as expressed in the breaking of bread, is it consistent at the same time to have fellowship with what is contrary to Him?
One might say that an idol anyway was nothing, and therefore there was no significance in any outward identification with it. But this is not correct reasoning. True, the idol is nothing, and meat offered to idols is not actually changed by this. But, behind the idol in every case, is an evil spirit, and the Gentiles, in their idol worship, were sacrificing to demons. Can the believer have any part in this? It is not a question of whether his own conscience is defiled, or his own soul affected; but of his outwardly showing fellowship with an idol. He is outwardly compromising the honor of his Lord.
This principle can certainly be applied to a denominational association. Many denominations have been so mixed with idolatry that any Christian should discern this clearly, and have no fellowship with such things. The very effort to exalt and justify a certain denomination, has in it the element of idolatry; for it puts the denomination in the place of Christ. Certainly we are to love those Christians who may be deceived by such things, but the thing itself we should avoid.
For it is impossible to drink the cup of the Lord, and also the cup of demons: impossible to be partakers of the Lord’s table, and also of the table of demons. This is a matter of our true, vital fellowship. It is not here the Lord’s supper he is speaking of: this is found later in chapter 11:20-33. But every true believer drinks the cup of the Lord and partakes of the Lord’s table by the very fact of his being saved. It is spiritually true the moment one believes, that he eats of the Lord’s flesh and drinks of His blood. Compare Joh 6:53-57. This has become his proper, vital sphere of fellowship. So therefore it is impossible for him to drink the cup of demons or partake of their table. God has in absolute fact delivered him from that realm, to which he cannot return. If God has done this in fullest perfection, then it is only right that our practical actions should be consistent with the established fact.
And they are asked a conscience-searching question: “Do we provoke the Lord to jealously?” Is He not rightly jealous of our giving any honor (honor that belongs to Him) to demons? Or, “are we stronger than He?” Do we think we are strong enough to engage in such mixtures without danger, while God Himself is totally separate from them?
Was it a question of what was merely “lawful”? Indeed, no legal attitude of “touch not, taste not, handle not” is implied at all; for that kind of thing is contrary to Christianity. But were they not wise enough to judge as to what is becoming to those redeemed by the blood of Christ? Did not their own faith and conscience, as well as the Word of God, enlighten them in these matters? Paul at least sought the positive character of things, things expedient or becoming, and that might be for true edification, the building up of souls. A principle of great value here is urged upon the saints: “Let no man seek his own, but every man another’s wealth.” If the blessing of others is honestly sought, this will itself give a more proper perspective as to my own personal conduct; while mere selfishness will always leave me susceptible to Satanic influence. And let us avoid the subtle suggestion that we are kind and unselfish if we mingle with others in wrong associations: this is neither faithfulness to God, nor actual kindness to others.
The connection here with chapter 8, where this subject began, is evident. If meat was sold in the stores, there was no need to question whether it had been offered to an idol. Certainly this made no difference as to the meat itself, and the Christian has perfect liberty to eat it; “for the earth is the Lord’s, and the fullness thereof.” And the believer receives it from the Lord, with thanksgiving.
Or, if a believer accepts an invitation to a meal with an unbeliever, he is to be fully free to eat what is furnished without question. But if his host, or anyone present, were to tell him this had been offered in sacrifice to an idol, then immediately the issue is raised as to whether he will recognize the idol. His informer certainly has this in view, and therefore the believer is not to eat. This is proper care for the informer’s conscience. And again it is said, “for the earth is the Lord’s, and the fullness thereof.” If my eating would give another the impression that I believed the food was a demon’s, and not the Lord’s, then I should not eat. So whether eating in the first case, or not eating in the other, the basis of truth for both is identical.
The conscience of another then, not merely my own, should concern me; for why is my liberty judged of another man’s conscience? If I have liberty, let me express it in such a way that the other man’s conscience will not judge it. For if my eating would stumble him, then let me use my liberty not to eat, and his conscience will not judge my liberty. If I partake with thanksgiving to God, why should I do it in such a way that another will have occasion to speak evil of me on account of the very thing for which I give thanks?
So that, as well as the consideration of another’s conscience, there is the question of the glory of God involved here. For His glory is certainly a supreme consideration in the way we represent Him before men. “Do all things to the glory of God” is a sobering, steadying reminder for our souls. Our conduct should give no occasion of stumbling to any, whether Jews, Gentiles, or the Church of God. They are all God’s creatures, and my own comfort and pleasure is secondary to the proper welfare of their souls. Paul was the example in this self-sacrificing attitude of pleasing all men in all things. This is, of course, not pleasing men as subject to their domination, or as merely seeking human approval (as is fully refuted in Gal 1:10); but as genuinely seeking the purest good of their souls, that they may be saved. He would not compromise the truth of God for anyone, but he would give up his own personal advantage for the sake of any, if it might bring them to God.
Verse 1
Under the cloud; under the guidance of the cloud. (Exodus 13:21,22.)–Passed through the sea; Exodus 14:21,22.
SECTION 17 THE STORY OF ANCIENT ISRAEL PROVES THAT THEY WHO STAND MAY (THOUGH THEY NEED NOT) FALL CH. 10:1-13
For I do not wish you to be ignorant, brothers, that our fathers all were under the cloud, and all passed through the sea, and all were baptized for Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they were drinking from a spiritual rock following them. And the rock was Christ.
But not with the more part of them was God well-pleased: for they were smitten down in the wilderness. Now these things took place as types of us; that we should not be desirers of bad things, as also they desired. And do not become idolaters, as did some of them: as it is written, The people sat down to eat and drink, and stood up to play. (Exo 32:6.) And let us not commit fornication; as some of them committed fornication, and there fell on one day twenty-three thousand. And let us not tempt the Lord; as some of them tempted, and were being destroyed by the serpents. And do not murmur, as some of them murmured, and were destroyed by the destroyer. Now these things happened to them typically; and were written for our admonition, to whom the ends of the ages are come. So then, he that thinks that he stands, let him see lest he fall.
Of you no temptation has laid hold except a human one. And God is faithful, who will not let you be tempted beyond what you are able; but will make, with the temptation, also the way out, that you may be able to bear up.
In 1 Corinthians 8, Paul introduced the matter of food offered to idols; and warned his readers not to do that which might destroy their brethren. This warning he supported in 1Co 8:13 by his own example. This example he strengthened in 1 Corinthians 9, by expounding his rights in the Gospel and his conduct; and concluded by saying that he submits to all kinds of bodily privation lest he should himself be lost. Already he has told his readers (1Co 9:24) that they like himself are striving for a prize. And he now supports the warning implied in 1Co 9:27, by reminding them that, whereas all who left Egypt were professed followers of God, 1Co 10:1-4; yet most of them never reached Canaan, 1Co 10:5-10. These things were designed to be a warning for us, 1Co 10:11-12; and God has provided for us a way of escape, 1Co 10:13.
1Co 10:1. For: an important various reading; see p. 7. Paul now supports, by Old Testament examples, the warning implied in the fear expressed in 1Co 9:27 b.
Our fathers: writing as a Jew, but not with special reference to Jews. The fathers were common property of all Christians.
All: the emphatic word (four times) of 1Co 10:1-4.
Under the cloud: both locally (cp. Psa 105:39; Wis 10:17; Wis 19:7) and by subordination. All ranged themselves under the guidance and protection of Him who revealed Himself in the Pillar of Cloud above their heads.
1Co_10-11:1.
In the tenth chapter the apostle first warns us that it is possible to make a profession of Christianity by having part in Christian ordinances and yet perish. He then gives us the true significance of the cup and the loaf, of which we partake at the Lord’s Supper, and closes by warning us against using our individual liberty in a way that would compromise Christian fellowship or give offence to the Jews, the Gentiles or the assembly of God.
(Vv. 1-5). Already the apostle has warned preachers that it is possible to preach and be a castaway; now he warns professors that it is possible to be baptized and partake of the Lord’s Supper and yet be lost. He does not say that we can have part in the death of Christ and perish, but that it is possible to have part in the symbols of His death and perish. He thus exposes the snare, into which the great mass in Christendom has fallen, of making a sacramental system in which salvation is made to depend upon having part in baptism and the Lord’s Supper. To illustrate this solemn fact, the apostle refers to the history of Israel. He reminds us that all Israel were baptized unto Moses in the cloud and in the sea, and that all ate of the manna and partook of the water that flowed from the rock, things which in figure spoke of Christ. Nevertheless, with the most of them (N.Tn.) God was not well pleased, and they were overthrown in the wilderness.
(Vv. 6-11). Now, says the apostle, these things happened as examples. Evidently they set forth in type the initiatory rite of Christianity – baptism – as well as the continuous rite of the Lord’s Supper. However important these rites, they do not impart life to the participants. Alas, it is possible to have part in them, and yet live in a way that calls down the displeasure of God. The participators may thus prove themselves to be mere professors and in the end perish.
To warn us against this danger, the apostle reminds us of the evils into which many in Israel fell, to the intent that we should not act as they did. First, they lusted after evil things of this world and wearied of the heavenly provision (Num 11:4-6). Secondly, yielding to these lusts, they allowed the things of sight and sense to come between their souls and God, fell into idolatry, and abandoned themselves to the gratification of their lusts; The people sat down to eat and to drink, and rose up to play (Exo 32:1-6). Thirdly, having turned from God, they fell into gross sins in unholy alliance with the world, and came under the judgment of God (Num 25:1-9). Fourthly, this unholy alliance with the world destroyed all sense of the presence of the Lord. They tempted the Lord to prove His presence by saying, Is the Lord among us, or not? (Exo 17:7). This speaking against God led to a solemn proof of His presence by His dealings in judgment (Num 21:5-6). Fifthly, they murmured against God’s way with them and fell under the power of their enemies (Num 14:2-4; Num 14:45).
The order in which these evils are stated is evidently moral and not historical. Lust heads the list, for, as the apostle James tells us, When lust hath conceived, it bringeth forth sin (Jam 1:15). It leads to idolatry, for that which we lust after becomes an idol between the soul and God. Then, through the idol, an unholy alliance is formed with the world, which in turn destroys all sense of the presence of God with His people, and leads to murmuring or rebellion against the ways of God by which He may chasten men because of their evil ways.
These evils brought down the judgment of God upon the Israelites. They were overthrown; they fell; they were destroyed of serpents; they were destroyed of the destroyer. Further, the things that happened to them are types for us, warning us not to act as they did, lest while partaking of the Christian rites we give way to lust and fall under the power of sin and Satan and death.
(Vv. 12-14). The apostle, in searching words, proceeds to apply these warnings to professing Christians. He warns us against the natural self-confidence of the flesh; Let him that thinketh he standeth take heed lest he fall. Let us not think that, because we have partaken of the Supper, we are safe from falling into the grossest sins. But, we are reminded, God is our resource. The temptations that come upon us are common to man, and God never allows us to be tempted without making a way of escape, though, alas, we may neglect the way. Wherefore, says the apostle, flee from idolatry. Avoid all that would stir up lust, come between the soul and God, and lead to an outward fall.
(Vv. 15-17). Having warned us against the abuse of Christian ordinances, the apostle sets before us the true significance of the symbols, the cup and the loaf, in the Lord’s Supper. For us the cup is a cup of blessing, a symbol of the blood of Christ, reminding us of His death, when the blood that cleanseth from all sin was shed at the Cross. For Him it was a cup of judgment, but the cup that brought judgment to Him secures blessing for us. The cup of judgment for Christ thus becomes a cup of blessing for the believer. For this cup we can bless, or give thanks. In speaking of blessing the cup, there is no thought of an individual consecrating the elements according to the ideas of corrupt Christendom. The apostle says, we bless, we break, and we partake. It is an act of thanksgiving in which all who partake have their part.
In partaking of the loaf we express two great truths. First, in the broken loaf – the bread which we break – we set forth the great truth that we have part in Christ’s death, His body given for us. Secondly, in the unbroken loaf we have a symbol of the mystical body of Christ, which includes every true believer, and, in partaking of the one bread, we set forth our identification with the one body of which Christ is the Head and all believers members. The one bread does not only set forth that those who at any given time partake of the bread are one, nor that believers in any particular locality are one, but it sets forth the unity of the whole body which includes every true believer.
(Vv. 18-22). Having set forth the deep significance of the cup and the loaf, the apostle warns us against having any part in human fellowships which are set aside, or condemned, by the death of Christ. He first alludes to Israel to establish the important principle that, by partaking of a sacrifice, we express communion with all that it sets forth. This makes it so intensely solemn for a Christian to have part with anything that expresses fellowship with idols. The Corinthian believers knew that the idols themselves were nothing, and the meats offered to idols were no different from other meats; they were therefore in danger of arguing that they could attend a heathen temple and eat meats offered to idols. No, says the apostle, you forget that the things they sacrifice to idols are really sacrificed to demons, who are the instigators of this idol worship. The idol may, indeed, be a mere nonentity, but the demons behind them were very real, and in leading men to worship idols they were leading men to worship demons, and thus usurp the homage due to God alone. How, then, could the Christian, who by drinking of the cup of the Lord expressed fellowship with the Lord, His death, and His people, dare to drink of a cup that expressed fellowship with demons? If we sit down at the Lord’s table, where He presides, and partake of the blessings that He provides, how can we partake in the evils that demons may provide for the gratification of the flesh at their table? The Lord is surely jealous lest the affections of His people be drawn away from Himself to another. Can a believer who has wandered in affection from the Lord with impunity ignore the Lord? Are we stronger than He? Let us beware of provoking the Lord to act in governmental dealings with us, as God had to do with Israel.
(Vv. 23-11: 1). Having warned us against every idolatrous fellowship, the apostle meets questions that may arise as to eating meats apart from the idol’s temple. Difficulties may arise in the markets, or at feasts in private houses, where meats that have been offered to idols may be sold or served. In such cases let each remember that, if all things are lawful, it by no means follows that all things are expedient, and that we have to consider what will be for the edification and advantage of others. In the markets, or at the feasts, we need ask no questions, as we can partake of food as being the Lord’s and His provision. If, however, it is pointed out that the meats have been sacrificed to idols, then the Christian should refrain from eating for the sake of a believer who has a conscience about it, and to prevent an unbeliever bringing the charge that believers eat of meats offered to the very idols they condemn.
In eating or drinking, therefore, as in all else that we do, we are to consider, not merely ourselves and our liberty, but the glory of God, and the consciences of our brethren, and thus avoid giving offence to Jews, or Gentiles, or the assembly of God. Further, we are not only to avoid giving offence to any, but we are to follow the apostle, even as he pleased all men in all things, seeking not his own profit, but that of the many, that they may be saved. And how did he seek to please all? Not, we may be sure, by associating with their evils, but by following Christ in all His lowly grace. The apostle can thus conclude this portion of his Epistle with the exhortation, Be ye followers of me, even as I also am of Christ.
CHAPTER 10
SYNOPSIS OF THE CHAPTER
From speaking of the contest, in which those who deny themselves and strive lawfully are rewarded, and in which the slothful and self-indulgent are condemned and put to confusion, of which the Apostle treated at the end of the preceding chapter, he goes on to the manners of the Hebrews of old, their lusts and vices, especially idolatry, its punishment and condemnation, that by such examples he may teach the Corinthians how vices and temptations, and especially idolatry, are to be guarded against.
Consequently, in ver. 18 he descends and returns to things offered to idols, and answers a question concerning them which had been broached in chapter viii. And-
i. He lays down that it is not lawful for them to eat of things in so far as they are offered to idols; for this would be to give consent to the sacrifice, and to profess idol worship.
ii. In ver. 22 he points out that it is not lawful to eat of them when the weaker brethren are offended at it. Hence in ver. 31 he recommends to the Corinthians edifying above everything, and bids them do everything to the glory of God and the salvation of their neighbours.
Ver. 1.-Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud. The particle for gives the cause of what was said at the end of the preceding chapter. He means, I have said that Christians must strive after baptism in their contest, lest they become reprobates and lose the prize, as the Hebrews, after their typical baptism and heavenly food, lost slothfully through their sins the land of promise, their prize, so that out of 600,000, Joshua and Caleb alone entered the Promised Land. So do you, O Corinthians, take care, lest, through your sloth, and a life out of harmony with your faith and baptism, you be excluded from heaven. So Chrysostom and Anselm. The argument is from the type or figure to the thing prefigured.
Our fathers, i.e., the fathers of the Jews, of whom I am one, as many of you are, O Corinthians.
Under the cloud. This cloud was the pillar which overshadowed the Hebrews in the daytime as a cloud, and shone at night as a fire, which led them for forty years through the wilderness, which settled over the ark and went before their camp, and protected them from the heat by spreading itself over the camp. Its mover and charioteer, so to speak, was an angel. See Exod. xiii.
And all passed through the sea. The Red Sea, and dry shod, because Moses smote the waters with his rod, and divided them.
Ver. 2.-And were all baptized unto Moses in the cloud and in the sea. See Exod. 14. The passage of the Red Sea is a type of baptism, in which we are reddened with the blood of Christ, and drown the Egyptians, viz., our sins. Moses is a type of Christ; the cloud is the Holy Spirit, who cools the heat of lust and gives us light. Theodoret says: “Those things were typical of ours. The sea stood for the font, the cloud for the grace of the Spirit, Moses for the priest, his rod for the cross. Israel signified those who were baptized; the persecuting Egyptians represented the devils, and Pharaoh himself was their chief.”
Unto Moses as the legislator signifies, according to some, that the Hebrews were initiated into the Mosaic law by a kind of baptism when they passed through the sea. So we are baptized into Christ or initiated and incorporated into Christ and Christianity, by baptism. Hence in Exod. xiv., after the account of the passage through the sea, it is added, “They believed the Lord and His servant Moses.”
But our baptism was not a type of the baptism of the Hebrews in the Red Sea, but , on the contrary, theirs was a type of ours. Moreover, in this passage the Hebrews were not initiated into the law of Moses, for they did not receive it till they reached Sinai.
I say, then, that since the Apostle frequently puts into for in, it is more simple to understand the phrase to mean through Moses, or under his leadership. So Ephrem, Chrysostom, Theophylact take it. The sense, then, is: all the Hebrews were baptized by Moses spiritually and typically, or bore the type of our baptism, in that, when they saw the sea divided by Moses, and Moses passing through it before, they, as Chrysostom says, also ventured to trust themselves to the sea, and that in the cloud, that is, under the guidance and protection of the cloud going before then, and in the sea, viz., in which the Egyptians were drowned, and through which they passed from Egyptian slavery to liberty and newness of life, just as we pass through the waters of baptism from the service of the devil to the Kingdom of Christ. So Anselm, Chrysostom, Ambrose, Theophylact.
Notice, too, with Chrysostom, that the Scriptures give the name of the type to the antitype, and vice vers. Here the passage through the Red Sea is called a baptism, because it was a type of one. Hence ver. 6 is explained, where he says, “These things were our examples.”
Ver. 3.-And did all eat the same spiritual meat. Not, as Calvin supposes, the same as we, as though Christians and Hebrews alike feed, not on the Real Body of Christ, but on the typical.
You will say, perhaps, that S. Augustine (tract. 25 in Johan.) and S. Thomas explain it to be the same as we eat. I reply: They understand “the same” by analogy, for the Hebrews received typically what we receive really. But this is beside the meaning of the Apostle, who understands the same to refer, not to us but to themselves. All the Hebrews, whether good or bad, ate the same food, that is the same manna. This is evident from the context, “But with many of them God was not well pleased,” that is to say, that though all ate the same manna, drank of the same water from the rock, yet all did mot please God. As, then, they had one baptism and one spiritual food, so too have we; and as, notwithstanding, they were not all saved, but many of them perished, so is it to be feared that many of us may perish, although we have the same sacraments common to us all. So Chrysostom, Theophylact, Anselm, and others. And notice with them that manna is here called “spiritual food,” or mystical, or typical, because the manna was a type of the Eucharist. So the water from the rock is called “spiritual drink,” because it was a type of the blood of Christ. Others take “spiritual” to mean miraculous, i.e., not produced by the powers of nature but of spirits, viz., God and the angels; for of this kind was manna, of which the Psalmist says, “So man did eat angels’ food” (Ps. lxxviii. 25).
1. Manna allegorically stood for Christ in the Blessed Sacrament, as is evident from S. John vi. 49, 50. Especially did it represent the contained part, and the effect of the sacrament, as Chrysostom, Theophylact, and Cyril point out at length, in commenting in the passage of S. John just quoted. Hence the Apostle says here: “They did all eat the same spiritual meat, and did all drink the same spiritual drink.” Even Calvin takes this of the Holy Communion, and says that the manna was a type of the body of Christ. From this you may rightly infer that in the Blessed Sacrament the flesh of Christ is truly present, since manna was a symbol of a thing really existing, and not merely imagined; for some of us as well as of the Jews will eat the spiritual meat, i.e., the typical and symbolical flesh, and will not have more of the truth signified than the Jews, nay, much less; for manna was sweeter than our bread, and far more clearly than dry bread represented the body of Christ. A certain minister of this new flock has lately yielded this point as a clear consequence. But who does not see that it is at variance with Holy Scripture and with reason? For the New Law is more excellent than the Old, and therefore the sacraments of the New surpass those of the Old. Therefore the Apostle says: “These things were our examples.” But the thing figured is better than the figure, as a body is than its shadow, and a man than his likeness. Therefore the sacraments of the New Law, and especially the Eucharist, as a thing figured, must be more noble than the sacraments of the Old Law, and than the manna itself, which was but a type and figure of our Eucharist. Again, in S. John vi., Christ at some length puts His body in the Eucharist before the manna (vers, 48 and 59). The bread that He there speaks of is that which is Divine, consecrated and transubstantiated into the body of Christ. Who does not see that the manna was a better representation of the body of Christ than bread? It can be shown in many ways.
2. S. Paul has most fittingly compared manna to the body of Christ in the Eucharist, and has most beautifully shadowed it out: (a) the element in the Eucharist and the manna have the same colour; (b) it is not found except by those who have left the fleshpots of Egypt and the lusts of the flesh; (d) to the covetous and to infidels both turn to worms and bring condemnation; (e) the manna was not given till after the passing of the Red Sea-the Eucharist is not given till after baptism; (f) after the manna came, the Hebrews fought with Amalek, but before that God alone had fought for them against the Egyptians. They fought and conquered; so the obstacles and temptations which beset the heavenly life are allowed by God to trouble those only who are fortified against them, and they are overcome by the power of the Eucharist. (g) The manna was bread made by angels, without seed, or ploughing, or any human toil; so the body of Christ was formed of the Virgin alone by the overshadowing of the Holy Spirit. (h) Manna gave every kind of sweet taste to those who were good and devout. Hence Wisdom (xvi. 20) says of manna: “Thou feddest Thine own people with angels’ food, and didst give them bread from heaven prepared without labour, containing in itself all sweetness and every pleasant taste.” So Christ is milk to babes, oil to children, solid food to the perfect, as Gregory Nyssen says. (j) The manna was small: Christ is contained by a small Host; (k) the manna was beaten in a mortar: Christ was stripped of His mortality in the mortar of the Cross. (l) The faithful wonderingly exclaim, “Man-hu-What is this-that God should be with us!” (m) All collected an equal measure of manna, viz., one omer; so all alike receive whole Christ, though the species or the Host be greater of smaller, as Rupert says. (n) The manna was collected in the wilderness on the six week-days only; so in our eternal Sabbath and Promised Land the veil of the sacrament will be done away, and in perfect rest we shall enjoy the sight of Christ face to face. (o) The manna melted under the sun, so is the sacrament dissolved when the species are melted by heat. More will be found in the commentary on Exod. xxi.
Ver. 4.-For they drank of that spiritual rock that followed them. The rock which gave water to the Hebrews was a type of Christ, who is the true Rock from which flowed the blood to quench the heat of our lust. But what is meant by saying that this rock followed the Hebrews?
1. The Hebrews reply that their tradition, and the Chaldean rendering of Num. xxi. 16, is that this rock miraculously followed the Jews everywhere in the wilderness till they came to Canaan, and supplied them with water. Hence Ephrem renders this, “They drank of the spiritual rock which same with them;” and Tertullian (de Baptismo, c. ix.) calls this rock their “companion.” He says: “This is the water which flowed from the rock which accompanied the people.” But farther on he interprets this rock of Christ, who in His Godhead accompanied and led the Hebrews through the wilderness. He says again (contra Marcion, lib. ii. c. 5): “He will understand that the rock which accompanied them to supply them with drink was Christ.” S. Ambrose, too (in Ps. 38) says: “There is a shadow in the rock which poured forth water and followed the people. Was not the water from the rock a shadow of the blood of Christ, who followed the people, though they fled from Him, that He might give them drink and quench their thirst, that they might be redeemed and not perish?” Again, S, Ambrose (de Sacramentis, lib. v. c. 1) takes the rock to be Christ. He says: “It was no motionless rock which followed the people. Drink, that Christ may follow Thee also.” But I should like to have better authorities for this tradition, for it is against it that after this water came from the rock (Num 20:11), the people murmured again because of the scarcity of water ver. 16).
2. Others soften down the passage and explain it thus: “The waters which burst forth from the rock flowed for a long time and rushed forth as a torrent, and this stream followed the Hebrews till they came to a place where there was plenty of water. For had it been a supply to last but for one day, the rock would have had to be struck on the next day, and the third, and the fourth, and so on, to get a supply of water.” And this explanation they support by pointing out that the manna is literal manna, and that therefore the rock or the drink spoken are material rock and material drink; but the objections to the first explanation are equally strong against this.
3. Photius supposes that the word for following simply means serving, and he would paraphrase the verse, “This rock satisfied the thirst of the Hebrews.” But the Greek cannot possibly bear this interpretation.
4. It is better, then, to understand this of the spiritual Rock signified, not the one signifying. The meaning is then: By the power of the Godhead of Christ, which was the spiritual Rock signified by the rock that gave water to the Hebrews, and which was their constant companion in the wilderness, water was given to them from the material rock. It is so explained by S. Chrysostom, Ambrose, Anselm, cumenius.
It may be said, By “spiritual meat” the Apostle meant manna, not the body of Christ, and by “spiritual drink” he means the water signifying the blood of Christ, not the blood itself; therefore, by parity of reasoning, the “spiritual rock” is the actual rock that typified Christ, not Christ Himself.
I deny the consequence, for the Apostle in speaking of the Rock inverts the phrase, and passes from the sign to the thing signified. This is evident from his saying in explanation of the Rock, “That Rock was Christ.” In other words, “When I speak of the spiritual Rock, I mean Christ.” What can be clearer? For it was not the material but the spiritual Rock which was Christ: one was type, the other antitype.
It may be urged again, that the phrase “They drank of the spiritual Rock,” means that they drank the spiritual or typical drink, for the rock giving this drink was spiritual or typical. This would give the connecting idea, and the reason for saying that “they drank the same spiritual drink,” for the rock was a type of Christ.
The answer to this objection is that the sequence of thought is clear enough. The particle for gives the efficient cause of so great a miracle; in other words, the Hebrews drank of water which served as a type, for Christ was foreshadowed by the rock which gave this water, and He miraculously gave them this typical water in order that they might know and worship Christ giving it; but this, as the sequel shows, very many of them did not do.
The rock that gave the water allegorically stood for Christ, because Christ, like a rock most firm, supports the Church, and was smitten, i.e., killed, by Moses, i.e., the Jews, with a rod; that is, the Cross poured forth waters, that is, most fruitful streams of grace, to the faithless of contradiction, to the faithful of sanctification. This is especially true of the waters of His blood in the Eucharist, with which He gives us drink in the desert of this life, that, strengthened by them, we may attain to our country in the heavens. See S. John vii. 37 and iv. 14. S. Augustine (contra Faustum, lib. xvi. c. 15).
It may be argued: Some Catholic writers, according to the first explanation given above, say that, as “that Rock was Christ” means that it was typical of Christ, so in the same way it can be said of the Eucharist, that “this is My body” means “this bread is a figure of My body.”
But add that the Apostle expressly says that he us speaking of the spiritual, not the material rock. “They drank of that spiritual Rock,” he says, and “that spiritual Rock was Christ.” It is called a spiritual Rock, or typical, because it was a type of Christ. But neither Christ nor S. Paul speak then of the Eucharist. S. Paul and all the Evangelists uniformly declare that Christ said, “This is My Body,” not, “This is My spiritual or typical Body.” Secondly, I answer that that explanation of some writers is not a very probable one; for that spiritual Rock, i.e., the One signified, was really Christ, not a type of Him. The words of S. Paul clearly say this.
Ver. 5.-For they were overthrown in the wilderness. All the Hebrews who left Egypt with Moses died for their sins in the wilderness, except Joshua and Caleb, who, with a new generation, entered the Promised Land (Num 14:29).
Ver. 7.-Neither be ye idolaters . . . and rose up to play. Viz., when the Hebrews fashioned and worshipped the golden calf they closed their idolatrous festivities with a banquet. Thus they ate of the victims offered to their idol, that they might, after the manner of the Egyptians, celebrate the worship of this new food of theirs with a banquet and games, Hence it is said, “They rose up to play,” i.e., to dance and sing. For Moses (Exod 32:19), when he descended, a little time afterwards, from the mount, saw them dancing. This was the custom of the Gentiles after their sacrifices, and these games were frequently of a most obscene character. Hence the Rabbins and Tertullian (de Jej. contra Psychicos) interpret this play of the Jews of fornication and uncleannes. They celebrated, too, public games, which, Tertullian says, were forbidden to Christians, as being held in honour of idols, and on the same level, therefore, as things offered to idols (SeeTert. de Spectac.). But presently the wrath of God came on the people, as they were worshipping the calf and sporting, and 23,000 of them were slain by the Levites at the command of Moses. S. Paul impresses these thing on the Corinthians, because it was likely that they, before their Christianity, had engaged in such games and feasts, and had eaten of things offered to idols, in honour of their gods, and especially of Venus, to whom they daily offered a thousand maidens for prostitution. They were, too, much given to lust and impurity. Hence here, and in chap. vi. 9, he warns them against fornication. His meaning, then, is: See, O Corinthians, that you do not return to idols, nor eat of things offered to them, and so become partakers of idolatrous sacrifices; and do not give yourselves up to games, to lust, and self-indulgence; otherwise, like the Hebrews, you will be punished by God, as apostates and idolaters, as gluttons and drunkards.
Ver. 8.-As some of them committed. When they worshipped Baal-peor. i.e., Priapus, and in his honour committed fornication with the daughters of Moab (Num. 25.).
And fell in one day three and twenty thousand. Chrysostom, Anselm, Cajetan, refer this to the plague which was sent because of the fornication with the daughters of Moab, and which is related in Num. xxv. But in ver. 9 of that chapter the number slain is given as 24,000, not 23,000. (1.) Some account for this by saying that on one day only 23,000 were slain, and 1000 on the day before. But this is pure conjecture, for Scripture says nothing of this. (2.) Cajetan explains it by an error of some scribe, who wrote 23,000 for 24,000. (3) cumenius says that some read 23,000 in Num 25:9 as well as here. (4.) Others say that the Apostle is not wrong, because the greater number includes the less. But it is simpler and more natural to say that the Apostle is referring to Exod. xxxii. 28, where, according to the Roman Bible, 23,00 fell for worshipping the golden calf. S. Paul, if this be so, is not referring to the punishment inflicted on the fornicators of Num. xxv., but by a Hebrew custom he looks back to the idolaters of ver. 7. We must suppose that, having forgotten to mention the punishment inflicted on them, he now gives it as an after-thought: certainly in the sins he goes on to name he in each case adds the punishment. He does this to warn the Corinthians against such sins, and especially because the worship of the calf and the lust accompanying it were exactly parallel, both in punishment and guilt, to the worship and fornication in the matter of Baal-peor. S. Paul’s number agrees with the older rendering of the Greek in Exod 32:28. The LXX. now has 3000.
Ver. 9.-Neither let us tempt Christ by disbelieving His promises, as some of the Corinthians were doubting of the resurrection, as is seen in chap. xv. See 2Pe 3:4.
As some of them also tempted. The reference is to Num. xxi. 5. The words there, “against God,” S. Paul here applies to Christ; therefore Christ is God. Hence the Greek Fathers say that the angel who appeared to Abraham, Isaac, and Jacob, and led the Hebrews out of Egypt, was a type of Christ to come in the flesh, i.e., of the Second Person of the Blessed Trinity.
And were destroyed of serpents. See Num. xxi. 6. These fiery serpents are not so called because they were of a fiery nature, for this is repugnant to their true nature, but from the effect of their bite and the heat of their breath: these caused such a heat in those who were bitten that they seemed to be burning, These snakes are called by the Greeks by names (Praester and Canso), which denote burning, and are found in Libya and in Arabia, through which the Hebrews were then passing.
Ver. 10.-As some of them also murmured, and were destroyed of the destroyer, i.e., the angel by whom God inflicted punishment on the Hebrews for murmuring, because Korah and his followers were swallowed up alive by the earth. Fourteen thousand seven hundred perished by fire (see Num 16:30, Num 16:25, Num 16:40, Num 16:45; Wisd. 18:20; Anselm in loco). This angel seems to have been Michael, the leader of the people, the giver of the law on Sinai and its vindicator, and a type of Christ, as was said just now (see Exod 23:21). Others suppose that this “destroyer” was an evil angel or a devil, and refer to Psa 78:49. But the Psalmist is speaking of the plague sent on the Egyptians, but Paul of those that God inflicted on the Hebrews. Besides, it is truer to say that the plagues were inflicted on the Egyptians by good angels, not by evil ones; for, as S. Augustine says, when commenting in Psa 78:49, it is well known that it was by good angels that Moses turned the water into blood, and produced frogs and lice; for it was by these miraculous punishments that Moses and the good angels strove against the magicians of Pharaoh and the devils: hence at the third miracle of the lice they exclaimed, “This is the finger of God.” The good angels are called, in Psa 78:49, “evil,” as inflicters of evil.
The Hebrews murmured very often in the wilderness, and nearly always were punished by God. He thus wished to show that murmuring and rebellion are worse than other sins in His sight. So, in Num. xi., He slew those who murmured through fleshly lust, and the place was therefore called “the graves of lusts.” In the same way all who murmured because of the report of the spies, who said that Canaan was a land strongly fortressed, were excluded from it, and perished in the wilderness; and of 600,000, Joshua and Caleb alone entered it (Num. xiv. 29). So were Korah and his followers punished clearly and severely.
Ver. 11.-Now all these things happened unto them for types. Viz., all those here mentioned. We are not to imagine that everything that is related in the Old Testament is merely typical, as though it contained nothing which did not figuratively represent something in the New Testament. S. Augustine (de Civ. Dei, lib. xvii. c. 5) says truly: “They seem to me to make a great mistake who think that the things recorded in the Old Testament have no meaning beyond the events themselves, just as much as those people are very venturesome who contend that everything without exception in it contains allegorical meanings.”
Gabriel Vasquez (p. 1, qu. i. art. 10, disp. 14, c. 6) rightly points out that the word “figure” or “type” used here, does not mean so much an allegorical sense, or a mystical one, as an example which may be well applied for the purpose of persuasion. Thence S. Paul adds, “they are written for our admonition.” In other words, God punished the Hebrews that they might be an example to us, and teach us wisdom.
Upon whom the ends of the world are come. That is, the last age of the world. The Prophets call the time of the Messiah: the last time,” (See 2 S. John ii. 18.) Ambrose and Chrysostom add that the Apostle often speaks in this way, as though the end of the world was at hand, that he may keep every one in expectation and in fear of it, that so each one may be taught to prepare for it diligently.
Ver. 12.-Let him that thinketh he standeth take heed lest he fall. S. Augustine (de Bono Persev. cviii.) says: “It is good for all, or nearly all, not to know what they will be, that each one, from not knowing that he will persevere in good, may humbly and anxiously pray for the grace of God, and with it do all he can to watch against falling and to persevere in grace.”
Ver. 13.-There hath no temptation taken you. The Vulgate reads the verb in the imperative-“let no temptation take you.” His meaning is: Be it, O Corinthians, that you are tempted to schisms, lawsuits, lust, idolatry, yet remain constant, for these temptations which take you are common to man, and therefore you can easily overcome them if you like.
If you take the Roman reading, the meaning is, When, as is often the case, any temptation of those which I have mentioned, or any other, attacks your minds, do not take it in and foster it, so as to let it grow imperceptibly in power, and to become at last unconquerable: for it is impossible to exclude altogether human and light temptations so as to never feel them. Anselm says: “To be overcome by malignant temptation and to sin from malice is devilish: not to feel its power is angelic; to feel it and overcome it is human.” See also S. Gregory (Pastoral. i. cxi.).
God is faithful, who will not suffer you to be tempted above that ye are able. If God does not suffer us to be tempted beyond our strength, therefore much less, or rather in no way does God impel us to sin, as Calvin thinks.
2. Nor does God enjoin impossibilities, as Luther thinks, not foes He even permit them.
3. It follows from this that we can be so strongly tempted by the devil and the flesh as to be unable to resist if the grace of God does not succour us, as Chrysostom and Anselm say.
4. As a matter of fact there is no temptation so great but that it can be overcome by the grace of God.
5. The best remedy, therefore, against temptation is prayer, by which we call down the help of God from distrust of our own strength (S. Matt. xxvi 41).
6. This grace is promised here and elsewhere, not inly to the elect, but to all who duly call on God. See also decrees of the Council of Trent (Sess. xxiv. can. 9, and Sess. vi. can. 11). For the Apostle is speaking to the Christians at Corinth, many of whom were not elect, but some contentious, causing offence, and drunken (chap. xi. 21). What is more, none of them knew that they were elected, so as to be able to apply this consolation to themselves exclusively.
7. It is in the power of each Christian to obtain sufficient help to overcome all temptations and all sins; for God pledges His word to them to this, and He is One to be trusted, as the Apostle says here. His meaning is: no temptation can take you, except on your own side and by your own negligence; for on God’s side I pledge myself that God, who is faithful, will perform what He has promised, and will not suffer you to be tempted above that you are able, i.e., will not allow you to be tempted, except by human temptation. Understand, however, that this is if you seek His grace and help, as is right, and co-operate with Him. “God,” as S. Augustine says (de Nat. et. Gratia, c. 43), and following him, the Council of Trent (Sess. vi. can. ii.), “God does not order impossibilities when He orders us to resist every temptation; but when He orders, it is to bid us to so what we can, to seek help for what we cannot, and then He lends the strength.” See S. Matt. xi. 30 and 1 S. John v. 3.
S. Ephrem beautifully illustrates this saying of the Apostle as follows: “If men,” he says, “do not put upon their beasts more weight than they can bear, much less will God put on men more temptations than they can bear. Again, if the potter bakes his vessels in the fire until they are perfected, and does not remove them before they are properly baked and of the right consistency, and again does not leave them in too ling, lest they be burnt too much and so become useless: much more will God do the same with us, trying us with the fire of temptations until we are purified and perfected; but beyond that point He will not suffer us to be scorched and consumed with temptation.” (de Patienti)
But will with the temptation also make a way to escape. God, who suffers you to fall into temptation, will also make it turn out well, as Erasmus and Augustine (in Ps. lxii and Ep. 89) understand it. He makes it good for you and your salvation, and will enable you to come out of it without less, nay, rather victoriously and with glory, as Anselm says.
1. The word translated “way of escape.” according to Theophylact, cumenius, and the Greeks, means a happy end of the temptations, so that it turns out well and promotes the good of the tempted; for God will either bring the temptation to a speedy ending, or not permit it to go on to the fourth day, if He knows that we cannot bear it for more than three days, as S. Ambrose says; or if He gives it linger life He gives us the power of bearing it, as Ambrose and Anselm say.
2. It does not signify any way of escape, but such a way as when a soldier comes out victorious from a battle of a single combat, more renowned and even with increased strength and courage. So have the saints come out of temptation. The Greek word then also means a progress. Not only will God make the temptation no obstacle, but a means even of advancement, causing an increase of strength, virtue, grace, victory, and glory, a more certain walk in the way of virtue and in the road to heaven. So Photius.
That ye may be able to bear it. The Greek literally means, “to more than bear it,” i.e., so to bear it that strength remains over and above to bear something farther. God hives such help that any one can overcome temptation with flying colours, Hence the Fathers often remark that men advance in virtue through temptations chiefly; the reason is, that no one can resist them, except by putting forth contrary acts of virtue strongly and intensely, and where temptation brings out such acts it strengthens and intensifies their habits.
3. The righteous wins merit by such acts; he seeks and receives from God an increased infusion of grace and all virtues.
Ver. 14.-Wherefore, my dearly beloved, flee from idolatry. Not only avoid the worship which is given in sacrificing to and calling on idols, but also abstain from eating things offered to idols from any feeling of their sanctity, as the heathen eat them when the sacrifice is completed, either at the altars of in the temples. So you would share in their sacrifices, and would be thought to approve of them, and even to offer them. The Apostle is now going on to speak of the eating of things offered to idols. Chapter ix. was a long digression about a paid or unpaid ministry, about the Christian contest, the prize, and the competitors; the earlier part of chap. x. has been about the sins and punishments of the Hebrews; and now, after this long digression, he returns to the subject of things offered to idols, which was begun in chap, viii. The “wherefore” signifies, then, that he had written all that precedes for the purpose of warning them against idolatry and idol-offerings.
Ver. 16.-The cup of blessing which we bless. (1.) That is the wine in the chalice which is blessed by the priest, and hence the chalice itself, containing this consecrated wine, does it not communicate to us the blood of Christ? (2.) It may be called the cup of blessing, because it blesses us and loads us with grace, as Anselm and Chrysostom say. (3.) More accurately, it is called “the cup of blessing,” because Christ blessed it before consecration, i.e., called down the power of God to afterwards effect a change both in the bread and in the cup (S. Matt. xxvi. 26).
1. We see from the accounts of the Last Supper in S. Mat 26:20-32., S. Luk 22:14-22, and here and in 1Co 11:23-29 that Christ, before consecration of the Eucharist, gave thanks to God thee Father, and, as He was wont, lifted up his eyes to heaven, as is enjoined in the Roman Canon of the Mass and in the Liturgy of S. James. Hence this sacrament is called the Eucharist, or Thanksgiving, because it is the greatest act of grace, and consequently is to be received with the greatest thanksgiving.
2. Christ blessed the bead and wine, not, as heretics say, His Father. And so Paul says expressly, “The cup which we bless.” Christ blessed the bread and the cup, i.e., invoked the blessing and power of God on the bread and wine, that it might be present, both then and at all future consecrations, to change the bread into the body, and the wine of the chalice into the blood of Christ, when ever the words of consecration should be duly pronounced. Of the same kind was the blessing of the bread in S. Luke ix. 16. This blessing, then, was not the consecration, though S. Thomas thinks that it was (pt. iii. qu. 78, art. i. ad 1). Hence in the Liturgies of S. James and S, Basil, and in the Roman, after Christ’s example, God is prayed to bless the gifts, that the Divine power may descend upon the bread and the cup to complete the consecration; and it is thence that we have “the cup of blessing,” i.e., the cup blessed by Christ.
Is it not the communion of the blood of Christ? 1. The communion, or communication, of the body and blood of Christ not only signifies that we receive the same body and the same blood of Christ, but also, as is said in ver. 17, we become one body and one blood. Therefore, the sacrament is not a type of the blood, as Calvin thinks, but it is the very blood of Christ itself, and is given to us in the Eucharistic chalice. If I were to say, “I give you a golden one,” you would rightly understand that I did not mean a painted one. If I were to invite you to dinner, and a feast on the hare or stag caught in the chase, and instead of the hare or stag were to put before you on a dish a picture of animals, should I not be acting ridiculously?-should I not hear myself called an impostor? Are not then the Protestants who transform the blood and flesh of Christ, which He declares that He gives, into a figure of that blood and flesh, acting ridiculously? Are they not making Christ an impostor?
2. If this cup is only a figure of the blood, as the Protestants think, then we have not more, but less, in the Eucharist than the Jews had in the manna and the water miraculously provided for their drink. The apostle, too, should have said that we eat the spiritual body and drink the spiritual blood of Christ, that is that which represents them, just as he said that the Jews ate the spiritual meat-the manna, and drank the spiritual drink-the water from the rock. But as a fact he contrasts the blood and the flesh of Christ in the Eucharist, as the reality and the thing signified, with the manna and water, as the figure and spiritual type, signifying the flesh and blood of Christ. Moreover, he calls the manna spiritual meat, i.e., typical, and the water, spiritual drink; but he calls the body of Christ in the Eucharist the body, and the blood the blood. Who, then, can doubt that, as the manna was truly a type and shadow, so in the Eucharist there is really the blood, flesh, and body of Christ?
3. Theodoret, Theophylact, Anselm, S. Thomas expressly explain this passage in this way. Theophylact says: “He does not say the ‘participation,’ but the ‘communion,’ because he wished to indicate something more excellent, viz., the closest possible union. What he really says is this: What is in the chalice flowed from the side of Christ; and when we receive it, we have communion with, or are united to Christ. Are you not then ashamed, O Corinthians, to have recourse to the cup of idols, and to leave this cup which sets us free from idols?”
S. Chrysostom most plainly dwells on this thought (in Hom. 24, Moral.), where, exhorting Christians to mutual charity through Holy Communion, he says: “If, then, dearly beloved, we understand these things, let us also strive to maintain unity among ourselves; for this dreadful and wonderful sacrifice leads us to this: it bids us approach one another with concord and perfect charity, and, like the eagles that Christians have been made in this life, let us fly to heaven itself, or rather above the heavens.” And again a little further on he thus explains what the body of Christ in the Eucharist is like: “If no one would lightly lay hold of another man’s clothing, how can we receive with insults the pure and immaculate body of the Lord, which is a partaker of the Divine Nature, through which we are and live, which burst open the gated of hell and opened heaven? This is the body which was pierced by nails, scourged, unconquered by death; this is the body at the sight of which the sun hid his rays; through which the veil of the Temple was rent, and the rocks and the whole earth quaked; this is the body which was suffused with blood, pierced by the spear, and which poured forth streams of blood and water to regenerate the wwole world.” And a little further on he says that the body of Christ in the Eucharist is the same as was in the manger: “This body in the manger the Magi adored, and with great fear and trembling worshipped. But thou seest Him not in a manger, but on the altar. It is not a woman holding Him in her arms that you see, but a priest is before you, and the spirit shed abundantly upon the sacrament spread forth. Let us, therefore, be stirred up and fear, and show greater devotion than ever those barbarians did.” And after some other remarks he asserts mist clearly that in the Eucharist we touch and feed on God Himself, and receive from Him all good thing, saying: “This table is the strength of our soul, the vigour of our mind, the bond of mutual trust, our foundation, hope, and salvation, our light and our life, If we depart fortified by this sacrifice, we shall with the greatest confidence climb the sacred hill which leads to heaven’s gate. But why speak of the future? For even while we are here in this life, this mystery makes earth heaven: for the body of the King is set before our eyes, on earth, as it is in heaven. I show you, not angels or archangels, not heaven or the heaven of heavens, but the Lord of them all. Nor do you merely gaze on Him: you touch Him, you feed on Him: you receive not a child of man, even though of kingly birth, but the Only-Begotten Son of God. Why, then, do you not shudder at such Presence, and cast away the love of all worldly things?”
A new preacher of a new word of God has lately answered these words by saying that S. Chrysostom spoke rhetorically. But this evasion is as silly as futile; for S. Chrysostom is, I admit, an orator, but he is also a teacher of Christian truth. Hence in his commentary itself, he days that he is treating of the literal meaning of the Apostle. It is true that in the application of his sermon he does enlarge on that meaning, but not so as to exceed or to deny the truth, as, i.e., if he were to say that wood is stone, that a man is a brute, that bread is flesh; else he would not be an orator, but a lying impostor, and that in matters of faith. For an orator would be false and foolish who should say that the water of baptism was the very same blood of Christ that flowed from His side, when the Jews pierced His body with nails, and smote it with scourges; if he were to say that it was the God and Lord of all, he would no doubt mean that the water of baptism is a type of the blood of Christ, who applied it to us to wash away our sins. In the same way he is false and foolish who says that the bread and wine are the very blood, the very body of Christ, which was adored by the Magi in the manger, nailed to the Cross, scourged, and crucified by the Jews, nay, that it is the very Lord of all things, and the Only-Begotten Son of God, as S. Chrysostom says. I appeal to you, reader, to read these words of his candidly and impartially, or to say whether they are true of the manna, of the Paschal lamb, or of any such type. Would S. Chrysostom have spoken of them thus? Would Calvin, or Viretus, or Zwinglius, or any of their following, no matter how eloquent an orator he might be, speak of their supper in this way? If it is lawful t sublimate and invert the meanings of authors and the words of the Fathers in this way, it will be lawful to invert all faith, all history, all the opinions of these men, and to twist them to a totally different sense, all this will better appear in the following verses.
The bread which we break, is it not the communion of the body of Christ? The sense is, The communication to us, or the eating of the bread which we break, communicates to us also the very body of Christ, so that each one actually partakes of it in the Eucharist.
It may be said: The Eucharist is here called the bread, therefore it is not the flesh of Christ.
I reply that bread, by a Hebraism, stands for any food (2Ki 2:22). So Christ is called manna (S. Joh 6:31), and bread (Ibid. ci. 41). The reason is that bread is the common and necessary food of all. Moreover, S. Paul does not say “bread” simply, but “the bread which we break,” i.e., the Eucharistic or transubstantiated bread, which is the body of Christ, and yet retains the species and power of bread. In this agree all the Fathers and orthodox doctors. Christ, on other occasions as well as in the Last Supper, is said to have broken and distributed the bread, according to the Hebrew custom by which the head of the house was wont to break the bread and divide the food among the guests sitting at table. For the Easterns did not have loaves shaped like ours, which need a knife to cut them up, but they used to make their bread into wide and thin cakes, as, amongst others, Stuckius has noticed (Convival. lib. ii. c. 3). Hence “to break bread” signifies in Scripture “to feast,” and breaking bread signifies any feast, dinner, or meal. In the New Testament it is appropriated to the Eucharist; therefore “to break bread” is a sacramental and ecclesiastical term. Hence S. Paul calls here the Eucharist “the bread which we break,” meaning the species of the body of Christ which we break and consume in the sacrament. See further on c. xi. 24.
Ver. 17.-For we being many are one bread, and one body: for we are all partakers of that one bread. As one loaf is made out of many grains of wheat, so of many faithful is made one holy and living bread, the one mystical body of Christ, the Church. Not only generally and mystically, but properly and substantially, because all are really united to the body of Christ, and become one with it, in the Eucharist, just as food becomes one with him that eats it. Hence it may be rightly argued against Protestants that we all eat really the same body of Christ. They, however, say that in the Eucharist all Christians become one, because they eat the same sacramental bread, which is a type of the body of Christ. But who share in it one, merely because they sit at the same table and eat of the same bread? It would be a statement at once untrue and foolish. It is, however, true when applied t the body of Christ, because we all feed on what is numerically one, especially because this holy bread, as S. Augustine says, when eaten, is not changed into our substance, but rather changed us into its own, and unites us to itself and makes us like it, which ordinary bread does not do. Here Cyril of Alexandria (in Joan. lib. iv. c. 17) says: “As wax is incorporated into wax, and leaven permeated through bread, so do we become fused into the body of Christ.” And Cyril of Jerusalem (Catachesis, 4) says: “In Holy Communion we become, not only bearers of Christ, but also sharers of the same body and the same blood as He.” This is because we become one with Christ and Christ with us, because we are really blended with the flesh of Christ, and therefore with his Person, His 244 Godhead, and His omnipotence. Irenus says the same (lib. iv. c. 34), and Hilary (de Trin. lib. viii.).
It is for this reason that the Eucharist is called Communion by the Fathers: it really unites us to the body of Christ, so that all become one in Him and with Him. “Communion,” then, is the common union of the faithful, who, by feeding on the same true body of Christ in the Eucharist, are made one mystical body, the Church. So says Bede, following S. Augustine. Hence, too, the Council of Trent (sess. xii. c. 8) says: “This sacrament is the sign of unity, the bond of charity, the symbol of peace and concord,” no doubt because, in a wonderful way, it signifies and perfects the unity of the body of Christ, i.e., of the faithful of the Church. For this reason, too, the Eucharist was formerly given to infants after their baptism, that they might be perfectly incorporated into Christ (vide S. John vi. 55). Again for the same reason the Eucharist was called by S. Dionysius, Synaxis, i.e., “congregation,” because the faithful were in the habit of assembling in the church to receive the Eucharist. Tertullian even says (de Oratione, cap. ult.) that prayer should end when the body of the Lord has been received. The Apostle too, in the next chapter (ver. 20), says: “When ye come together, therefore, into one place, this is not to eat the Lord’s supper.” For although the Church becomes the body of Christ through faith and baptism, yet this is done more truly and properly in the Eucharist.
Heretics raise the objection that therefore only the good and righteous are parts and members of the Church, for the Apostle says, “We are all one bread;” but bread, they say, is made from grains of wheat, not from chaff; therefore the Church is formed from the righteous, not from the wicked; for the righteous are the corn, the wicked are the chaff.
I reply (1.) that this does not follow, because a similitude is not bound to be in all points alike; (2.) that the major premiss is false, for often chaff, grains of sand, lentils are mingled with the wheat, and with it go to make up the bread. Hence S. Paul (c. xi. 29) says that even the wicked eat of this bread. But here he says that all who partake of this bread make up the one body of Christ, which id the Church: therefore the wicked, also, who eat of this bread are of the Church. Vide S. Cyprian (Ep. ad Magnum, lib. i.; Ep.6).
Ver. 18.-Behold Israel after the flesh . . . partakers of the alter? That is, of the victim offered on the altar, by metonymy. All this is meant to prove that things sacrificed to idols ought not to be partaken of; and the sense is: See, O Corinthians, Israel after the flesh: when they eat of the victims offered to God, are they not deemed to be partakers of the sacrifice offered on the altar to God, and to consummate the sacrifice, and in a sense therefore to sacrifice? In the same way that they who eat of the Eucharistic bread are sharers of the Eucharistic sacrifice, are they who eat of things offered to idols sharers of idolatrous sacrifices: they consummate them, and in a sense sacrifice to idols. He proves, from the example of the Jews, that they who eat of things sacrificed to idols give their consent to such sacrifices, and tacitly sacrifice to those idols.
Ver.19.-What say I then? that the idol is anything, &c. By no means: for the idol and that offered to it are nothing, have no influence or power. See viii. 4.
Vers. 20, 21.-But I say . . . Ye cannot be partakers of the Lord’s table and of the table of devils. The table is the altar, which is, as it were, God’s table at which He feasts with us, See Lev. i.; Mal 1:12; Ambrose, Anselm, and the Council of Trent (sess. xxii. c. 1), where it lays down from this passage that the Eucharist is a sacrifice. For that the Apostle is dealing with the Eucharist and not with the sacrifice of the Cross appears plainly-1. Because the Victim of the Cross has passed away, and long ago creased; but the Apostle is here treating of a sacrifice of which the Corinthians were partakers daily.
2. From the phrase, “the Lord’s table,” i.e., the altar. Where there is an altar there is a priest and a sacrifice, for the three are correlative terms. If, then, the Corinthians had an altar, they had also a sacrifice, and that of course none other than the Eucharist.
3. “The cup of the Lord” can only be the cup offered to the Lord, for the cup of devils is none other than the one offered to them.
From the context, and the line of the Apostle’s argument, which is this: As the Jews, when they eat if their peace-offerings, share in and consent to the sacrifice of them that is made on God’s altar, so do those who eat of things sacrificed to idols share in and consent to the sacrifice of them that is made to idols; and so do Christians, when they receive the Eucharist, become partakers of the Eucharistic sacrifice, and sacrifice the Eucharist to God by the priest, It is consequently unseemly altogether that they should also sacrifice to a devil, which they do by partaking of things offered to idols, as a part of the idolatrous sacrifice; for no one can at once sacrifice to God and a devil. Cf. S. Augustine (contra Advers. Legis et Prophet. lib. i. c. xix). Chrysostom in loco, Anselm, Theophylact, cumenius, Ambrose, Theodoret say the same thing. S. Cyprian (de Lapsis) expressly teaches the same lesson, and confirms it by the numerous examples of those who, after eating of things offered to idols, came to the Eucharist, and were punished by God accordingly; and he adds: “An earthly commander will not suffer any one of his soldiers to fly to the camp of his enemies and there to work; how much less can God suffer His followers to take part in the banquets of devils?”
Notice (1.) that when the sacrifice was completed, the flesh which had been offered on the idol’s altar was removed from it to a table, near the altar or temple, in order that they who had offered it might, with the friends they had invited, eat of it there; for sacrifices and religious feasts were generally concluded with such a sacred banquet. Cf. the sacrifice offered by Evander and neas in Virgil (neid, viii. 179-183). So, too, the Jews were in the habit of eating in the porch before the Temple of the sacrifices which they had offered (1 Sam. ix.13). So, too, Christ concluded the concluded the Eucharistic sacrifice with a banquet in it, and a distribution of it to the Apostles. Hence, too, in the primitive Church, all the faithful communicated at the Mass, that they might be partakers of the sacrifice, and conclude it with such a banquet. Again, the heathen, who sacrificed victims to their idols, used, after the sacrifice, to carry home with them portions of it to give to those in their house, and to send to their friends, that so the absent might be partakers of the sacrifice, as Giraldus (de Diis Gentium) points out from Herodotus and others, Similarly, the Christians in the time of persecution used to carry home the Eucharist , and even sent it to the absent, as a mark of love and communion, and to enable them to be partakers of the sacrifice. Cf. Eusebius, Hist. lib. v. c. 24 and 29.
Notice (2.) that the Apostle gives a plain answer to the question whether it was lawful to eat of things offered to idols. He says that it never had been, nor was then, lawful to eat of things offered to idols, as such, or as being sacred to idols. He who so eats of them tacitly admits by the very act that the idol is sacred, has some Divine influence, and that, because of the idol, the flesh offered is sacred, because offered to a Divine being, which is idolatry. This takes place whenever such food is partaken of in such a place, in such a way, and under such circumstances, as that the eater is morally thought to eat it out of honour to the idol, as when the offerers sent portions to their friends with the intention of showing worship to the idol, when their friends received and ate them. Again, the case is still more clear, if you eat directly after the sacrifice, near the altar of the temple, together with those that offer the sacrifice, in presence of idolaters; for then you are rightly judged to eat it to the honour of the idol. It is otherwise if afterwards you feed on it alone, and from hunger of greediness, whither it be at home of at the temple, because in that case you are not thought to feed on it as being sacred to the idol, but you are seen to be merely gratifying your hunger or appetite. It may be said, S. Augustine (Ep. 154, and de Bono Conj. c. xvi., and contra Faustum, lib, xxxii. c. 13) asks whether a Christian, when travelling and pressed by hunger, may, if he can find nothing but some food offered to an idol, and if no one is present, eat of it, or whether it is better for him t die; and he answers, It may be said that it is either known to have been offered to the idol or not; if it is known, it is better for it to be rejected by Christian virtue; if it is not known, it may be taken for his necessity without any scruple of conscience.” Otherwise, as I have said, it is better to reject it, lest the eater should seem to have communicated with idols. He ought then to abstain from things offered to idols, if they are known to be such.
I reply that S. Augustine does not say that he must abstain from it, if he knows that it has been so offered. He says “it is better for it to be rejected by Christian virtue,” implying pretty plainly that it is lawful to eat of it, but that it would be better and more noble if he abstained from it and preferred death. There is a parallel case in the Carthusian rule. One in extreme weakness is allowed to eat flesh to save his life; but he will do what is better and more holy if he follow his profession and abstain and so die. Cf. Victoria (Relect. de Temperant. num. 8), Azorius (Morals, lib. v. c. 6), and others. For he is not bound to save his life at all costs, but he may rank it below his vow, or rather the holiness of his profession, so as to give as example of virtue to others, and to hallow the discipline and rigour of his order. The Carthusians do not take a formal vow of abstinence from flesh, but merely have it enjoined on them by the constitution of their order.
Ver. 22.-Do we provoke the Lord to jealousy? I.e., to anger. Do we set up a rival to the Lord? De we leave Him, our Bride-groom, and cling to a devil, and the things offered to him, or at all events wish to serve both, and yoke together God and the devil? So Chrysostom, Anselm, Theophylact. S. Paul is alluding to Deu 32:21. S. Jerome, commenting of Habakkuk ii., rightly says the unclean spirits preside over all idols, and answer those who call on the idols, and give oracular replies, and lend them help.
Are we stronger than He? By no means; therefore our provoking God to anger will not go unpunished by Him.
Ver. 23.-All things are lawful for me. Viz., all things that are not essentials, such as to eat of things offered to idols, not as sacred, or as things sacrificed, but as common food. So far Paul has treated of things offered to idols as such, and has forbidden the use of them. Hence, in ver. 14, he bids the Corinthians fly from idolatry, i.e., the meats of ver. 20. But in this verse he passes on to the second case, when meat that has been offered to idols is partaken of, not formally as such, but materially, as mere food or flesh; and with regard to this he says, “All things are lawful to me, but all things are not expedient,” Because all things do not edify. Materially, you may eat of things offered to idols considered in themselves, but if there is attached to such action the giving of offence, then you may not; see vers. 27, 28, 33. Clement (Stromata) well said: “They who do whatsoever is lawful will easily sink into doing what is unlawful.” Theophylact explains this verse differently, but his explanation is beside the drift of the context.
Ver. 24.-Let no man seek his own, but every man another’s wealth. Let no one seek or buy flesh which, e.g., has been offered too idols, and which is useful and pleasant to himself, just because it is of a low price; but in such matters let each one seek his neighbour’s edification, and not to buy it or eat it, so as o cause him offence or spiritual loss. So Theophylact.
Ver. 25.-Whatsoever is sold in the shambles, that eat, asking no question. Eat indifferently everything, whether offered to idols or not. Asking no question, i.e., making no difference, or according to S. Ambrose, making no inquiry; according to Theophylact, without hesitation.
Herodotus tells us, as well as S. Augustine in the commentary he commenced on the Epistle to the Romans (c. 78), that the heathen custom was to send t the shambles whatever remained over of the sacrificed meats after the feast, and to give the priests the proceeds. In the shambles, therefore, they were looked upon as any other meats, as having returned to secular and common use. S. Augustine says: “Some weaker brethren at that time abstained from flesh and wine, lest they should unknowingly partake of things offered to idols; for all kinds of sacrificial flesh were offered for sale in the shambles, and the heathens used to pour out libations of wine to their images, and even to offer sacrifices at their wine-presses.” Hence the Apostle dispels this scruple, and bids them buy and eat freely whatever was sold in the shambles, making no distinction between meats, nor asking where they same from, as if it were a matter of conscience, or as though the flesh needed cleansing, if it came from an idol’s temple. The Christians of Antioch followed this teaching of the Apostles, when Julian the Apostate endeavoured to force them into idolatry through idol meats. Theodoret (lib. i. c. xiv.) thus describes the incident: “Julian first polluted the water-spring with victims offered to idols, so that every one who drank of the water was infected. He then polluted in the same way whatever was offered for sale in the market; for bread, flesh, fruits, vegetables, and all other eatables were sprinkled with this water; but when the Christians saw this, though they could not but grieve and detest the wickedness, still they ate of such things, in obedience to the injunction to the Apostle: “Whatsoever is sold in the shambles that eat, asking no question.”
For conscience sake, as though you were bound to ask whether the meat which they wish to sell has been offered to idols, it being not lawful for you to buy and eat such. So Anselm, Ambrose, Theodoret. It is evident from this that Paul is not speaking of the fasts of the Church, or saying that on any day, even a fast day, it is lawful to eat meat which is exposed for sale in the shambles. For these fasts do not belong to the class of non-essentials, but are precepts of the Church. Therefore S. Paul, in Acts 15., 16., ordered the decree concerning abstinence from things strangled and from blood to be observed, though it was a mere positive precept enjoined by the Apostles alone.
Ver. 26.-For the earth is the Lord’s and the fulness thereof. Every creature, because it is the Lord’s, is good and clean; so, too, things offered to idols are not unclean, as you suppose, because they have been offered to a devil, but are clean, because created by the Lord. So Chrysostom, Theophylact,, Anselm. Theophylact gives another meaning as well: “Abstain from all food sacrificed to idols, for the whole earth is the Lord’s, and you can be abundantly satisfied from other sources.” But this meaning is not suited to the context, especially, to the injunction, “Eat whatever is sold in the shambles.”
Ver. 27
10:1 Moreover, {1} brethren, I would not that ye should be ignorant, how that all our {a} fathers were under the cloud, and all passed through the sea;
(1) He sets out that which he said, laying before them an example of the horrible judgment of God against those who had in effect the very same pledges of the same adoption and salvation that we have. And yet nonetheless when they gave themselves to idol’s feasts, they perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against those who frequented idol’s feasts, the same also seems to be alleged to this end and purpose, because many men think that those things are not of such great weight that God will be angry with them if they use them. And so they frequent Christian assemblies and are baptized, and receive the communion, and confess Christ.
(a) Paul says this in respect of the covenant, and not in respect of the persons, except generally.
3. The sinfulness of idolatry 10:1-22
Paul continued dealing with the subject of going to idol temples to participate in pagan feasts in this section. In it he gave a warning to the believer who considered himself strong, the one who knew there were really no gods but the true God. Such a person felt free to accept the invitation of a pagan neighbor to dine in a pagan temple (1Co 8:10). The apostle cautioned this element in the Corinthian church because, even though there are no other gods, the possibility of participating in idolatry is very real. He drew his lesson from the experience of Israel during the wilderness wanderings (cf. Exodus 13-17; Numbers 10-15).
The tragic example of Israel 10:1-5
The point of this example is that God’s people can practice idolatry, and persisting in idolatry has dire consequences. Paul stressed the similarity of experience that the church, the Corinthian church particularly, and Israel shared by pointing out that each group had its own "baptism" and "Lord’s Supper." Israel had five advantages, according to the following verses.
Paul did not want his readers to overlook a very important possibility as they thought about eating special meals in idol temples. He reminded them that their fathers in the faith, believers in Israel, were also all under the protective influence of God. The Corinthians knew these facts from the Old Testament, but they did not appreciate their significance sufficiently. First, the cloud that led them in their wilderness wanderings symbolized God’s loving care and evidenced His prolonged supernatural guidance. Likewise, second, they all experienced a supernatural deliverance when they crossed the Red Sea. Moreover, third, all of them associated with Moses who was their leader and God’s instrument in their redemption. Moses provided supernatural leadership for them under God.
Baptism is the outward expression of the believer’s identification with the object of his or her faith (cf. Rom 6:3; Gal 3:27). Consequently Paul could say the Israelites were baptized into Moses even though they did not undergo literal water baptism in the name of Moses. By following him and submitting to his authority they expressed their identification with him. The parallel with water baptism was most vivid when they went under the cloud and crossed the Red Sea. These experiences constituted a dry baptism for the Israelites.
Chapter 15
FALLACIOUS PRESUMPTIONS
IN discussing the question regarding “things offered unto idols,” Paul is led to treat at large of Christian liberty, a subject to which he was always drawn. And partly to encourage the Christians of Corinth to consider their weak and prejudiced brethren, partly for other reasons, he reminds them how he himself abridged his liberty and departed from his just claims in order that the Gospel he preached might find readier acceptance. Besides, not only for the sake of the Gospel and of other men, but for his own sake also, he must practise self-denial. It would profit him nothing to have been an apostle unless he practised what he preached. He had felt that in considering the spiritual condition of other men and trying to advance it he was apt to forget his own: and he saw that all men were more or less liable to the same temptation, and were apt to rest in the fact that they were Christians and to shrink from the arduous life which gives that name its meaning. By means of two illustrations Paul fixes this idea in their minds, first pointing them to their own games in which they saw that not all who entered for the race obtained the prize, and then pointing them to the history of Israel, in which they might plainly read that not all who began the journey to the promised land found entrance into it.
The Israelites of the Exodus are here introduced as exemplifying a common experience. They accepted the position of Gods people, but failed in its duties. They perceived the advantages of being Gods subjects, but shrank from much which this implied. They were willing to be delivered from bondage, but found themselves overweighted by the responsibilities and risks of a free life. They were in contact with the highest advantages men need possess, and yet failed to use them.
The amount of conviction which prompts us to form a connection with Christ may be insufficient to stimulate us to do and endure all that results from that connection. The children of Israel were all baptised unto Moses, but they did not implement their baptism by a persistent and faithful adherence to him. They were baptised unto Moses by their acceptance of his leadership in the Exodus. By passing through the Red Sea at his command they definitely renounced Pharaoh and abandoned their old life, and as definitely pledged and committed themselves to throw in their lot with Moses. By passing the Egyptian frontier and following the guidance of the pillar of cloud they professed their willingness to exchange a life of bondage, with its security and occasional luxuries, for a life of freedom, with its hazards and hardships; and by that passage of the Red Sea they were as certainly sworn to support and obey Moses as ever was Roman soldier who took the oath to serve his emperor. When, at Brederodes invitation, the patriots of Holland put on the beggars wallet and tasted wine from the beggars bowl, they were baptised unto William of Orange and their countrys cause. When the sailors on board the “Swan” weighed anchor and beat out of Plymouth, they were baptised unto Drake and pledged to follow him and fight for him to the death. Baptism means much; but if it means anything it means that we commit and pledge ourselves to the life we are called to by Him in whose name we are baptised. It draws a line across the life, and proclaims that to whomsoever in time past we have been bound, and for whatsoever we have lived, we now are pledged to this new Lord, and are to live in His service. Such a pledge was given by every Israelite who turned his back on Egypt and passed through that sea which was the defence of Israel and destruction to the enemy. The crossing was at once actual deliverance from the old life and irrevocable committal to the new. They died to Pharaoh, and were born again to Moses. They were baptised unto Moses.
And as the Israelites had thus a baptism analogous to the one Christian sacrament, so had they a spiritual food and drink in the wilderness which formed a sacrament analogous to the Christian communion. They were not shut out of Egypt, and imprisoned in the desert, and left to do the best they could on their own resources. If they failed to march steadily forward and fulfil their destiny as the emancipated people of God, this failure was not due to any neglect on Gods part. The fare might be somewhat Spartan, but a sufficiency was always provided. He who had encouraged them to enter on this new life was prepared to uphold them in it and carry them through.
One of the expressions used by Paul in describing the sustenance of the Israelites has given rise to some discussion. “They did all drink,” he says, “the same spiritual drink, for they drank of that spiritual Rock that followed them; and that Rock was Christ.” Now there happened to be a Jewish tradition which gave out that the rock smitten by Moses was a detached block or boulder, “globular, like a beehive,” which rolled after the camp in its line of march, and was always at hand, with its unfailing water supply. This is altogether too grotesque an idea. The fact is that the Israelites did not die of thirst in the wilderness. It was quite likely they should; and but for the providential supply of water, so large a company could not have been sustained. And no doubt not only in the rock at Rephidim at the beginning of their journey and the rock of Kadesh at its close, but in many most unlikely places during the intervening years, water was found. So that in looking back on the entire journey. it might very naturally be said that the rock had followed them, not meaning that wherever they went they had the same source to draw from, but that throughout their journeyings they were supplied with water in places and ways as unexpected and unlikely.
Pauls point is that in the wilderness the food and drink of the Israelites were “spiritual,” or, as we should more naturally say, sacramental; that is to say, their sustenance continually spoke to them of Gods nearness and reminded them that they were His people. And as Christ Himself, when He lifted the bread at the Last Supper, said, “This is My body,” so does Paul use analogous language and say, “That Rock was Christ,” an expression which gives us considerable insight into the significance of the Israelitish types of Christ, and helps to rid our minds of some erroneous impressions we are apt to cherish regarding them.
The manna and the water from the rock were given to sustain the Israelites and carry them towards their promised land, but they were so given as to quicken faith in God. To every Israelite his daily nourishment might reasonably be called spiritual, because it reminded him that God was with him in the wilderness, and prompted him to think of that purpose and destiny for the sake of which God was sustaining the people. To the devout among them their daily food became a means of grace, deepening their faith in the unseen God and rooting their life in a true dependence upon Him. The manna and the water from the rock were sacramental, because they were continuous signs and seals of Gods favour and redeeming efficiency and promise. They were types of Christ, serving for Israel in the wilderness the purpose which Christ serves for us, enabling them to believe in a heavenly Father who cared for them and accomplishing the same spiritual union with the unseen God which Christ accomplishes for us.
It was in this sense that Paul could say that the rock was Christ. The Israelites in the wilderness did not know that the rock was a type of Christ. They did not, as they drank of the water, think of One who was to come and satisfy the whole thirst of men. The types of Christ in the old times did not enable men to forecast the future; it was not through the future they exercised an influence for good on the mind. They worked by exciting there and then in the Jewish mind the same faith in God which Christ excites in our mind. It was not knowledge that saved the Jew, but faith, attachment to the living God. It was not the fragmentary and disjointed picture of a Redeemer thrown on the screen of his hopes by the types, nor was it any thought of a future Deliverer, which saved him, but his belief in God as his Redeemer there and then. This belief was quickened by the various institutions, providences, and objects by which God convinced the Jews that He was their Friend and Lord. Sacrifice they accepted as an institution of Gods appointment intended to encourage them to believe in the forgiveness of sin and in Gods favour; and without any thought of the realised ideal of sacrifice in Christ, the believing and devout Israelite entered through sacrifice into fellowship with God. Every sacrifice was a type of Christ; it did foreshadow that which was to be: but it was a type, not because it revealed Christ to those who saw or offered it, but because for the time being it served the same purpose as Christ now serves, enabling men to believe in the forgiveness of sins.
But while in the mind of the Israelite there was no connection of the type with the Christ that was to come, there was in reality a connection between them. The redemption of men is one, whether accomplished in the days of the Exodus or in our own time. The idea or plan of salvation is one, resting always on the same reasons and principles. The Israelites were pardoned in view of the incarnation and atonement of Christ just as we are. If it was needful for our salvation that Christ should come and live and suffer in human nature, it was also needful for their salvation. The Lamb was slain “from the foundation of the world,” and the virtue of the sacrifice of Calvary was efficacious for those who lived before as well as for those who lived after it. To the mind of God it was present, and in His purpose it was determined, from the beginning; and it is in view of Christs incarnation and work that sinners early or late have been restored to God. So that everything by which God instructed men and taught them to believe in His mercy and holiness was connected with Christ. It was to Christ it owed its existence, and really it was a shadow of the coming substance. And as the shadow is named from the substance, it may be truly said, “That Rock was Christ.”
These outward blessings then of which St. Paul here speaks had very much the same nature as the Christian sacraments to which he tacitly compares them. They were intended to convey greater gifts and be the channels of a grace more valuable than themselves. But to most of the Israelites they remained mere manna and water, and brought no firmer assurance of Gods presence, no more fruitful acceptance of Gods purpose. The majority took the husk and threw away the kernel; were so delayed by the wrappings that they forgot to examine the gift they enclosed; accepted the physical nourishment, but rejected the spiritual strength it contained. Instead of learning from their wilderness experience the sufficiency of Jehovah and gathering courage to fulfil His purpose with them, they began to murmur and lust after evil things, and were destroyed by the destroyer. They had been baptised unto Moses, pledging themselves to his leadership and committing themselves to the new life he opened to them; they had been sustained by manna and water from the rock, which plainly told them that all nature would work for them if they pressed forward to their God-appointed destiny: but the most of them shrank from the hardships and hazards of the way, and could not lift their heart to the glory of being led by God and used to fulfil His greatest purposes.
And so, says Paul, it may be with you. It is possible that you may have been baptised and may have professedly, committed yourself to the Christian career, it is possible you may have partaken of that bread and wine which convey undying life and energy to believing recipients, and may yet have failed to use these as spiritual food, enabling you to fulfil all the duties of the life you are pledged to. Had it been enough merely to show a readiness to enter on the more arduous life, then all Israel would have been saved, for “all” without exception passed through the Red Sea and committed themselves to life under Gods leadership. Had it been enough outwardly to participate in that which actually links men to God, then all Israel would have been inspired by Gods Spirit and strength, for “all” without exception partook of the spiritual food and the spiritual drink. But the disastrous and undeniable result was that the great mass of the people were overthrown in the wilderness and did never set foot in the land of promise. And men have not yet outlived this same danger of committing themselves to a life they find too hard and full of risk. They see the advantages of a Christian career, and connect themselves with the Christian Church; they instinctively perceive that it is there God is most fully known, and that the purposes of God are there concentrated and running on to direct and perfect results; they are drawn by their better self to throw in their lot with the Church, to forget competing advantages, and spend themselves wholly on what is best: and yet the difficulty of standing alone and acting on individual conviction rather than on current understandings, the wearing depression of personal failure and insufficiency for high and spiritual attainment, the distraction of the haunting doubt that after all they are making sacrifices and suffering privations which are fruitless, unwise, unnecessary, gradually betray the spirit into virtual renunciation of all Christian hopes and into a practical willingness to return to the old life. And thus as the wilderness came to be spotted all over with the burial places of those who had left the Red Sea behind them with shouts of triumph and with hopes that broke out in song and dancing, as the route of that once jubilant host might at last have been traced, as the great slave routes of Africa are traceable, by the bones of men and the skeletons of children, so, alas! might the Churchs march through the centuries be recognised by the far more horrifying remains of those who once, with liveliest hope and unbroken sense of security, joined themselves to the people of Christ, but silently lost hold of the hope that once drew them on and either stole away on private enterprises of their own and were destroyed of the destroyer, or withered in helpless imbecility, murmuring at their lot and stone blind to its glory. As the retreat of Napoleons “grand army” from Moscow was marked by corpses wearing the French uniform, but bringing neither strength nor lustre to their cause, so must shame be reflected on the Church by the countless numbers of those who can be identified with Christs cause only by the uniform they wear, and not by any victories they have won. There were in the wilderness districts through which no Israelite would willingly pass, districts in which many thousands had fallen, and which were branded as vast “graves of lust,” places whose very name stirred a deeper horror and raised a quicker blush on the Israelites cheek than is raised on the Englishmans by the mention of Majuba Hill or Braddocks defeat. And the Churchs territory also is spotted with those vast charnel houses and places of defeat where even her mighty have fallen, where the earth refuses to cover the disgrace and blot out the stain. These are not things of the past. While women and children are starved though they toil all day and half the night, with eagerest energy and the skill necessity gives; while life is to so many thousands in our land a joyless and hopeless misery; while trade not only panders to covetousness and selfishness, but directly contributes to what is immoral and destructive, we can scarcely speak of the “glorious marching” of the Church of Christ. We have our places of horror, which no right-hearted Christian can think of without a shudder.
But while the distinction between the life we naturally seek and that to which God calls us is felt by all from age to age, the forms in which this distinction makes itself felt vary as the world grows older. To all men living in a world of sense it is difficult to live by faith in the unseen. To every man it is the ultimate, severest test of character to determine for what ends he will live and to carry out this determination; but the temptations which avail to draw men aside from their reasonable decision are various as the men themselves. Paul names the temptations to which the Corinthians, in common with the Israelites, were exposed idolatry, fornication, murmuring, tempting Christ. He saw clearly how difficult it was for the Corinthians to discard all heathen customs, how much of what had been brightest in their life they must sacrifice if they were to renounce absolutely the religion of their parents and friends and all the joyous, if licentious, customs associated with that religion. Apparently some of them thought they might pass from the Christian communion to the heathen temple, and after partaking of Christs sacrament eat and drink in the idolatrous festival, entering into the entire service. They seemed to think that they might be both Christians and pagans.
Against this vain attempt to combine the incompatible Paul warns them. Do not tempt Christ, he says, by experimenting how far He will bear with your conformity to idolatry. Some of the Israelites did so and were destroyed by serpents. Do not murmur that you are hereby severed from all the enjoyments of life, dissociated from your heathen friends, blackballed in society and in business, excluded from all national festivals and from many private entertainments; do not count up your losses, but your gains. Your temptations are severe, but “there hath no temptation taken you but such as is common to man.” Every man must make up his mind to a certain kind of life and go through with it. No man can unite in his own life all advantages. He must deliberate and choose; and having made his choice, he must not lament what he loses or be tempted from striving to gain what he judges best by weakly and greedily craving for the second best also. He may win the first prize; he may win the second: he cannot win both, and if he tries, he will win neither.
The practical outcome of all that Paul has thus rapidly passed in review he utters in the haunting words, “Let him that thinketh he standeth take heed lest he fall.” In this life we are never beyond the reach of temptation. And these temptations to which all of us are exposed are real; they do sufficiently test character and show what it actually is. Our suppositions regarding ourselves are often untrue. There is no reality corresponding, Our state is actually not such as we conceive it to be. We are at ease and complacent when we ought not to be at ease. We think we stand secure when we are on the point of falling. We live as if we had reached the goal when the whole journey is yet before us. Our future may be very different from what we wish or expect. Mere satisfaction with our present condition is a very insecure foundation on which to build our hope for the future. Mere reliance on a profession we have made, or on the fact that we are within reach of means of grace, tends only to slacken our energies.
Heedlessness, taking things for granted, failure to sift matters thoroughly out, an indolent unwillingness to probe our spiritual condition to the quick-this is what has betrayed multitudes of Christians. “Wherefore let him that thinketh he standeth take heed lest he fall.”
If determined wickedness has slain its thousands, heedlessness has slain its tens of thousands. Through lack of watchfulness men fall into sin which entangles them for life and thwarts their best purposes. Through want of watchfulness men go on in sin which exceedingly provokes God, till at last His hand falls heavily upon them. Every man is apt to lay too much stress on the circumstance that he has joined himself to the number of those who own the leadership of Christ. The question remains, How far has he gone with his Leader? Many an Israelite compassionated the poor heathen whom he left behind in the land of Egypt, and yet found that, with all his own apparent nearness to God, his heart was heathen still. Whoever takes it for granted that things are welt with him, whoever “thinketh he standeth”-he is the man who has especial and urgent need to “take heed lest he fall.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Then were they known to men by various names,
And various idols through the heathen world,
The chief were those who, from the pit of hell,
Roaming to seek their prey on earth, durst fix
Their seats long after next the seat of God,
Their altars by his altar, gods adored
Among the nations round.”
1. Do not suppose that the advantages of past times were greater than ours. There are men who are constantly referring us to the past, saying the former times were better than the present. Of all the ages that are past, what age had the advantages of this? Not the patriarchal; for under it the Deluge came. Not the Mosaic; for under it came the ruin of Jerusalem and the destruction of the Jewish commonwealth. Not the apostolic; for in it grievous heresies arose and moral abominations grew rife.
The ends of rolling time;
We would begin each opening day
With gratitude sublime.
Men after men have come and gone,
Myriads have passed away;
But thou hast lived unchanged, O God,
And brought us to this day.
The past, an ocean under thee,
Bore onward thy great plan,
And every billow, as it broke,
Was fraught with good to man.
The dispensations under which
Our fathers lived and died
Were only, as compared with ours,
Dim daybreak to noontide.
“A goodly heritage” have we,
Ages of choicest lore;
What “kings and prophets long’d” to see
Are ours for evermore.
The great men of the past are ours,
To help us on life’s way;
The Sun of Righteousness we have,
To flood our hearts with day.
All that past times have given us
May we employ aright,
And live a grand and godly life,
Full worthy of our light.
We follow in the awful march
Of all the mighty dead.
Eternal Father, succour us
When all our years have fled!
E’en now thy walls discern,
To thee my thoughts are kindled,
And strive and pant and yearn.”
1. The admonition of the text is the voice of Divine authority: how dare we resist it?
And wholly bright to view,
If one small speck of dark appear
In their great heaven of blue;
And some with thankful love are filled
If but one streak of light,
One ray of God’s good mercy, gild
The darkness of their night.
“In palaces are hearts that ask,
In discontent and pride,
Why life is such a dreary task.
And all things good denied.
And hearts in poorest huts admire
How love has in their aid
(Love that not ever seems to tire)
Such rich provision made.”
Of all who travel to the sky.”
And makes it trickle from its source,
That law preserves the earth a sphere
And guides the planets in their course.”
Till our rest be won.”
We may make our lives sublime.”
Fuente: The Complete Pulpit Commentary
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Expositor’s Dictionary of Text by Robertson
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: William Kelly Major Works (New Testament)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Through the Bible Commentary
Fuente: Spurgeon’s Verse Expositions of the Bible
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: International Critical Commentary New Testament
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: F. B. Hole’s Old and New Testaments Commentary
Fuente: Neighbour’s Wells of Living Water
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: John Darby’s Synopsis of the New Testament
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Smith’s Writings on 24 Books of the Bible
Fuente: Cornelius Lapide Commentary
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary