Exegetical and Hermeneutical Commentary of 1 Corinthians 10:9
Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
9. Neither let us tempt Christ ] Whether we read Christ here with the authorized version, or ‘the Lord’ with many MSS. and editors, makes but little difference. In either case Christ is meant, Who, as the Angel of the Covenant (see note on 1Co 10:4), was the guide of the Israelites throughout all their wanderings. What it was to tempt Christ we may best learn from the Old Testament narrative. See Num 14:22. It was to try Him, to see whether He would be as good as His word, whether He would punish their sin as He had declared He would. The word in the original means to try to the uttermost. For the occasion referred to see Num 21:6, though this is not the only occasion on which the Israelites were said to have tempted God.
of serpents ] Literally, by the serpents, i.e. the well-known fiery flying serpents mentioned in Moses’ narrative.
Fuente: The Cambridge Bible for Schools and Colleges
Neither let us tempt Christ … – The word tempt, when applied to man, means to present motives or inducements to sin; when used with reference to God, it means to try his patience, to provoke his anger, or to act in such a way as to see how much he will bear, and how long he will endure the wickedness and perverseness of people. The Israelites tempted him, or tried his patience and forbearance, by rebellion, complaining, impatience, and dissatisfaction with his dealings. In what way the Corinthians were in danger of tempting Christ is not known, and can only be conjectured. It may be that the apostle cautions them against exposing themselves to temptation in the idol temples – placing themselves, as it were, under the unhappy influence of idolatry, and thus needlessly trying the strength of their religion, and making an experiment on the grace of Christ, as if he were bound to keep them even in the midst of dangers into which they needlessly ran. They would have the promise of grace to keep them only when they were in the way of their duty, and using all proper precautions. To go beyond this, to place themselves in needless danger, to presume on the grace of Christ to keep them in all circumstances, would be to tempt him, and provoke him to leave them; see the note at Mat 4:7.
As some of them also tempted – There is evidently here a word to be understood, and it may be either Christ or God. The construction would naturally require the former; but it is not certain that the apostle meant to say that the Israelites tempted Christ. The main idea is that of temptation, whether it is of Christ or of God; and the purpose of the apostle is to caution them against the danger of tempting Christ, from the fact that the Israelites were guilty of the sin of tempting their leader and protector, and thus exposing themselves to his anger. It cannot be denied, however, that the more natural construction of this place is that which supposes that the word Christ is understood here rather than God. In order to relieve this interpretation from the difficulty that the Israelites could not be said with any propriety to have tempted Christ, since he had not then come in the flesh, two remarks may be made.
First, by the angel of the covenant, and the angel of his presence Exo 23:20, Exo 23:23; Exo 32:34; Exo 33:2; Num 20:16; Isa 63:9; Heb 11:26, that went with them, and delivered them from Egypt, there is reason to think the sacred writers understood the Messiah to be intended; and that he who subsequently became incarnate was he whom they tempted. And secondly, We are to bear in mind that the term Christ has acquired with us a signification somewhat different from that which it originally had in the New Testament. We use it as a proper name, applied to Jesus of Nazareth. But it is to be remembered that it is the mere Greek word for the Hebrew Anointed, or the Messiah; and by retaining this signification of the word here, no small part of the difficulty will be avoided; and the expression then will mean simply that the Israelites tempted the Messiah; and the idea will be that he who conducted them, and against whom they sinned, and whom they tempted, was the Messiah, who afterward became incarnate; an idea that is in accordance with the ancient ideas of the Jews respecting this personage, and which is not forbidden, certainly, in any part of the Bible.
And were destroyed of serpents – Fiery serpents; see Num 21:6.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Neither let us tempt Christ] I have already supposed, in Clarke’s note on “1Co 10:4“, that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God’s presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, Act 7:38, Act 7:39. Instead of , Christ, several MSS. and a few versions have , the Lord, and some few , God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To tempt, in the general notion of the term, signifies to make a trial; applied unto God, it signifieth to make a trial of God, either with reference to his power, Psa 78:18-20, or to his truth and goodness: not to be satisfied with Gods word, but to challenge him to a sensible demonstration, is to tempt God. Or else to tempt may signify more generally, to provoke God; for indeed all notorious sinning against God is a tempting of God, not believing the wrath of God, which he hath revealed in his word against sin, till men feel it. The term
Christ here is very remarkable to prove Christs Divine nature and existence before he was incarnate; for the same person who is here called Christ, is called God, Psa 106:14, and Jehovah also in the same Psalm; neither could they have tempted Christ at that time, if at that time he had not been existent.
Were destroyed of serpents; by serpents he meaneth the fiery serpents; we have the history, Num 21:6-9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. tempt ChristSo the oldestversions, IRENUS(264), and good manuscripts read. Some of the oldestmanuscripts read “Lord”; and one manuscript only “God.”If “Lord” be read, it will mean Christ. As “Christ”was referred to in one of the five privileges of Israel (1Co10:4), so it is natural that He should be mentioned here in oneof the five corresponding sins of that people. In Nu21:5 it is “spake against God” (whence probablyarose the alteration in the one manuscript, 1Co10:9, “God,” to harmonize it with Nu21:5). As either “Christ” or “Lord” is thegenuine reading, “Christ” must be “God.” Compare”Why do ye tempt the Lord?” (Exo 17:2;Exo 17:7. Compare Rom 14:11;Isa 45:22; Isa 45:23).Israel’s discontented complainings were temptings of Christespecially, the “Angel” of the covenant (Exo 23:20;Exo 23:21; Exo 32:34;Isa 63:9). Though they drank of”that Rock . . . Christ” (1Co10:4), they yet complained for want of water (Exo 17:2;Exo 17:7). Though also eating thesame spiritual meat (Christ, “the true manna,” “thebread of life”), they yet murmured, “Our soul loatheth thislight bread.” In this case, being punished by the fieryserpents, they were saved by the brazen serpent, the emblem of Christ(compare Joh 8:56; Heb 11:26).The Greek for “tempt” means, tempt or try,so as to wear out the long-suffering of Christ (compare Psa 95:8;Psa 95:9; Num 14:22).The Corinthians were in danger of provoking God’s long-suffering bywalking on the verge of idolatry, through overweening confidence intheir knowledge.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither let us tempt Christ,…. As all such persons do, who, presuming on the power and grace of Christ to keep them, or upon what they have received from him, unnecessarily expose themselves to snares and temptations, and so to danger; and as many of the Corinthians did, who are here chiefly respected, who trusting to their gifts and attainments, their knowledge and Christian liberty, would go into an idol’s temple, sit down at meat there, and exposed themselves great and imminent danger; which was a tempting Christ, whether he would preserve them or not:
as some of them also tempted; that is, as some of the Israelites tempted, which they did more than once; but what is referred to here, is the time they spake against God and Moses, in Nu 21:5 as appears from the punishment annexed, their being destroyed by serpents. The Arabic version adds “him”, meaning Christ, which is a right interpretation of the text; otherwise there would be no force in the apostle’s reasoning; for Christ was the angel that went before the Israelites in the wilderness, the angel of God’s presence, that bore, and carried, and saved them; he is the Jehovah they tempted at Massah and Meribah, and elsewhere, and God they spake against at this place referred to; hence it is clear that our Lord existed before his incarnation, and that he is truly and properly God; the Alexandrian copy reads, “neither let us tempt God”, and so the Ethiopic version: “and were destroyed of serpents”; fiery ones, which were sent among them by the Lord Christ, they tempted and spoke against, which bit them, and of these bites many of them died. This might lead to the consideration, of the original cause of man’s sin and fall, and the ruin of human nature, by the means of a serpent; and may be an emblem of the future destruction of the wicked, which will be everlasting fire, prepared for the devil, the old serpent, and his angels.
Fuente: John Gill’s Exposition of the Entire Bible
Neither let us tempt the Lord ( ). So the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and Matt 4:7; Luke 4:12; Luke 10:25). Let us cease sorely (–) tempting the Lord by such conduct.
And perished by the serpents ( ). Vivid imperfect middle (cf. aorist middle in verse 10), were perishing day by day. The story is told in Nu 21:6. The use of for agent with the intransitive middle of is regular. Note the Ionic uncontracted genitive plural rather than .
Fuente: Robertson’s Word Pictures in the New Testament
Let us tempt Christ [ ] . The compound word is very significant, “to tempt out” [] ; tempt thoroughly; try to the utmost. It occurs in three other places : Mt 4:7; Luk 4:12; Luk 10:25; and, in every case, is used of tempting or testing Christ. Compare Psa 77:18 (Sept.). For Christ read Kurion the Lord.
Fuente: Vincent’s Word Studies in the New Testament
1) Neither let us tempt Christ.” (mede ekpeira zomen ton kurion) “Neither let us over-tempt or presumptuously actively tempt or try (the Lord’s patience).” The term “kurion” which means “Lord” indicates that the Israelites tempted or tested the preexistent “Lord” of all men while in their wilderness journey, after salvation or deliverance by the blood.
2) “As some of them also tempted.” (kathos tines auton epeirasan) “In the manner some of them tempted or tried (him).” The manner of their testing the Lord, was their chiding, scolding, deriding and murmuring against Moses, God’s appointed leader, Exo 17:2-3. How many today foolishly deride, murmur against God’s anointed! 1Sa 24:6; 1Sa 24:12; 1Sa 26:9-11.
3) “And were destroyed of serpents. (kai hupe epheon apolunto) “And were by the serpent destroyed, or brought to great suffering, pain and loss.” Another manner of Israel’s tempting the Lord is recounted in Num 21:5-6. For this complaint against his anointed, law-giver and prophet, Moses, God sent fiery serpents of judgement to death upon and among them until they cried for mercy, Num 21:7-9. Delivered people should follow their leader, as he follows the Lord, not chide, murmur, find fault with him, 1Co 11:1.
Israel sinned against the Lord in two ways: 1) they presumed to dare God’s judgement, and 2) they despaired of His goodness.
Fuente: Garner-Howes Baptist Commentary
9. Neither let us tempt Christ This part of the exhortation refers to the history that is recorded in Num 21:6. For the people, having become weary of the length of time, began to complain of their condition, and to expostulate with God — “Why has God deceived us,” etc. This murmuring of the people Paul speaks of as a tempting; and not without good reason, for tempting is opposed to patience. What reason was there at that time why the people should rise up against God, except this — that, under the influence of base desire, (551) they could not wait in patience the arrival of the time appointed by the Lord? Let us, therefore, take notice, that the fountain of that evil against which Paul here warns us is impatience, when we wish to go before God, and do not give ourselves up to be ruled by Him, but rather wish to bind him to our inclination and laws. This evil God severely punished in the Israelitish people. Now he remains always like himself — a just Judge. Let us therefore not tempt him, if we would not have experience of the same punishment.
This is a remarkable passage in proof of the eternity of Christ; for the cavil of Erasmus has no force — “Let us not tempt Christ, as some of them tempted God; ” for to supply the word God is extremely forced. (552) Nor is it to be wondered that Christ is called the Leader of the Israelitish people. For as God was never propitious to his people except through that Mediator, so he conferred no benefit except through his hand. Farther, the angel who appeared at first to Moses, and was always present with the people during their journeying, is frequently called יהוה, Jehovah. (553) Let us then regard it as a settled point, that that angel was the Son of God, and was even then the guide of the Church of which he was the Head. As to the term Christ, from its having a signification that corresponds with his human nature, it was not as yet applicable to the Son of God, but it is assigned to him by the communication of properties, as we read elsewhere, that
the Son of Man came down from heaven. (Joh 3:13.)
(551) “ Vn desir importun et desordonne;” — “An importunate and inordinate desire.”
(552) Billroth, in his’Commentary on the Epistles to the Corinthians, alleges, that the view that is here taken by Calvin “could have been suggested only by reasons of a dogmarital character.” The objection thus brought forward, however, is satisfactorily set aside in a valuable note by Dr. Alexander, in his translation of Billroth. See Biblical Cabinet, No. 21, pp. 246, 247. See also Henderson on Inspiration, pp. 553, 554. — Ed.
(553) “ C’est a dire, l’Eternel;” — “That is to say, the Eternal.”
Fuente: Calvin’s Complete Commentary
(9) Neither let us tempt Christ.Better, Neither let us tempt the Lord, as some of them tempted, and perished by serpents. There is much controversy as to whether the word here is God or Christ or the Lord, each having a certain amount of MS. support. On the whole, the reading here adopted (the Lord) seems from internal evidence to have been most likely the true reading. It is possible that the word God crept into the text, having been put as a marginal explanation to get over the supposed difficulty involved in applying the words which follow, they also tempted, to Christ. For in what sense could it have been said that the Israelites tempted Christ? There is no reason, however, for connecting some of them tempted (the word also is not in the original) with the object of the previous clause: and it is noticeable that the second word translated tempted is not the same as the first. Let us not tempt is in the original an intensified form of the verb which is used in its simple form in some of them tempted. The reading Christ may have come into the text as being an explanation that by the word Lord St. Paul meant the Redeemer.
The real meaning of the passage, however, is evident. The Israelites had, by their longing after the things left behind in Egypt, tried God so that God had asserted Himself in visiting them with punishment, and so Christians must be on their guard, with such a warning before them, not to tempt their Lord by hankering after those worldly and physical pleasures from which He by His death has delivered them. (See Num. 21:4-6.) Some of the Corinthian Christians seemed by their conduct, as regards eating and drinking and indulging in sensuality, to long for that liberty in reference to things which they had enjoyed before conversion, instead of enjoying these spiritual blessings and feeding on the spiritual sustenance which Christ had provided for them.
Were destroyed of serpents.Better, and were destroyed by the serpents. The article before serpents indicates that the reference is to a particular and well known fact.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Tempt Christ Some manuscripts read the Lord, instead of Christ. The meaning would then be the same, but the analogy of 1Co 10:4 and of Heb 11:26 is convincing proof that Christ is the true reading. To tempt the Divine Being is to provoke and dare his wrath by a persistence in presumptuous sin. The allusion is to Num 21:4-6, where Israel is described as provoking God by reproaches for bringing them into the desert and feeding them upon manna. So the Corinthian Christians might rebel at their separation from the pagan social world, and their restriction under the severe morality of Christ. In this way myriads of professing Christians have tempted Christ, have apostatized from his religion, and died of the fiery bite of the old serpent or his “infernal brood.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Nor let us make trial of the Lord, as some of them made trial, and perished (‘were perishing’) by the snakes.’
Again they tested the Lord by looking back and comparing their present state with the past (Num 21:4-9 compare Psa 78:18), an ever present danger in times of trial. The result for them was God’s judgment in the form of the poisonous snakes in the camp. Their past spiritual experiences did not save them. So neither Paul nor the Corinthians must put themselves in danger of looking back (compare 1Co 9:26). It could be even worse for them.
Note: Some MS have ‘the Lord’. Some have ‘Christ’. Some have ‘God’. ‘The Lord’ is found for example in Aleph and B. P46, D, G have ‘Christ’, easily seen as interpretive of ‘the Lord’. A has ‘God’, again interpretive. An original ‘the Lord’ easily explains both variances, the change being made for clarity. But the matter is not certain.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 10:9. Neither let us tempt Christ To tempt signifies to disbelieve, after tokens sufficient to command our faith, and engage our obedience through grace. Though the word him be not in the second clause, (some of them also tempted) it seems plainly to be implied.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 10:9 . .] Stronger than the simple verb ( to prove to the full ), Mat 4:7 ; Luk 10:25 . Comp the classic (Herod, iii. 135; Plat. ep. 13, p. 362 E). To try the Lord , [1604] , means generally, to let it come to the point whether He will show Himself to be God ; in this case: whether He will punish (“quousque itura sit ejus patientia,” Grotius). See in general, Wetstein, a [1605] Mat 4:7 . What special kind of trying Paul has here in view, appears from . . [1606] , where the reference is to the people after their deliverance losing heart over the contrast between their position in the wilderness and the pleasures of Egypt. See Num 21:4-6 . The readers therefore could not fail to understand that what the apostle meant was discontent on their part with their present Christian position, as involving so much renunciation of sensual pleasures formerly indulged in. How many, forgetting the blessings of their spiritual deliverance, might look back with a discontented longing to the licence of the past! It is a common opinion that Paul designates their participation in the sacrificial feasts as a tempting of God (comp 1Co 10:22 , where, however, the connection is totally different, and does not apply to God at all). So Billroth, Rckert, de Wette, Osiander, Maier; but this is quite at variance with the context, because not in keeping with the historical events indicated by the . . [1608] , and familiar to the readers. The context equally forbids the interpretations of Chrysostom and Theophylact: the craving for wonders ; Theodoret, the speaking with tongues ; Grotius, the conduct of the schismatics ; and Michaelis, that of the anti-Pauline party .
] namely, , not in an absolute sense (Winer, Reiche).
] see the critical remarks. The imperfect lays the stress on the continuous development of what occurred, and thus places it in the foreground of the historic picture. See Khner, II. p. 74. As to with ., see Valckenaer, p. 261. Ellendt, Lex. Soph. II. p. 880.
[1604] The is God in Num 21:4 ff. Paul’s readers, whose familiarity with the history in question is taken for granted, had no reason to refer it to Christ as the (from which comes the Recepta ).
[1605] d refers to the note of the commentator or editor named on the particular passage.
[1606] . . . .
[1608] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
Ver. 9. Neither let us tempt ] By provoking him to jealousy, as 1Co 10:22 , especially by idolatry, that land desolating sin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] . tempt beyond endurance , ‘tempt thoroughly.’ Similarly , ‘to persist in denying,’ al., as Suidas, , . See Musgr. on Eurip. Iph. Taur. 249, and cf. , Act 13:32 . So also in Latin, ‘oro’ and ‘exoro,’ &c.
] There may be two views taken of the internal evidence concerning the reading here. On the one hand it may be said that being the original reading, it was variously altered to or by those who found a difficulty in supposing that the Jews of old tempted Christ , or even by those who wished to obliterate this assertion of His pr-existence: and so De Wette, al. On the other it may be said, that being the original, it was variously explained in the margin and , as is often the case: and so Meyer. On comparing these, it seems to me that the latter alternative is the more probable. The inference that requires as an object, is not a necessary one, and hardly likely to have produced the alteration, closely connected as . . is with the verb in the first person. I have therefore with Meyer adopted the reading .
The tempting of the Lord was, as on the other occasions alluded to Num 14:22 , where it is said that they tempted God ten times , the daring Him, in trying His patience by rebellious conduct and sin . Cf. the similar use of Act 5:9 ; Act 15:10 . And he warns the Corinthians, that they should not in like manner provoke God by their sins and their partaking with idols. Chrys., Theophyl., and c [43] understand the temptation of God to be the seeking for signs : Theodoret, to be in danger arising from those who spoke with different tongues , . , .
[43] cumenius of Tricca in Thrace, Cent y . XI.?
, by the (well-known) serpents . The art. is so often omitted after a preposition, that wherever it is expressed , we may be sure there was a reason for it.
Fuente: Henry Alford’s Greek Testament
1Co 10:9-10 . The sins condemned in 1Co 10:7-8 are sins of sensuality ; these, of unbelief (Ed [1445] ) which takes two forms: of presumption , daring God’s judgments; or of despair , doubting His goodness. The whole wilderness history, with its crucial events of Massah and Meribah, is represented as a “trying of the Lord” in Psa 95:8 ff. ( cf. Num 14:22 ), a (Heb 3:7-12 ); this process culminated in the insolence of Num 21:4 f., which was punished by the infliction of the “fiery serpents”. The like sin, of presuming on the Divine forbearance, the Cor [1446] would commit if they trifled with idolatry ( cf. 1Co 10:22 ) and “sinned wilfully after receiving the knowledge of the truth” (Heb 10:26 ; Rom 6:1 ); cf. Deu 6:16 (Mat 4:7 ), Psa 78:17 ff., for this trait of the Israelite character. – is to try thoroughly, to the utmost as though one would see how far God’s indulgence will go. The graphic impf [1447] , , “lay a-perishing,” transports us to the scene of misery resulting from this experiment upon God! of agent after a cl [1448] idiom, h.l . for N.T. elsewhere construed with dat [1449] , or and dat [1450] , of cause or ground of destruction (1Co 8:11 , Rom 14:15 , etc.). The “murmuring” also occurred repeatedly in the wilderness; but P. alludes specifically to the rebellion of Korah and its punishment the only instance of violent death overtaking this sin (Num 16:41 ). The in such supernatural chastisement is conceived as the “destroying angel” (2Sa 24:16 , Isa 37:36 ), called in Exo 12:23 , Heb 11:28 ( cf. Wis 18:25 ); in later Jewish theology, Sammael , or the Angel of Death (Weber, Altsyn. Thologie , p. 244). The O.T. analogy suggests that P. had in view the murmurings of jealous partisans and unworthy teachers at Cor [1451] ( 1Co 1:12 , 1Co 3:6 , 1Co 4:6 ; 1Co 4:18 ff.); at this point he reverts to the impv [1452] of 2nd. pers [1453] , . ( quidam ), used throughout of the Israelite offenders, may mean many or few , anything short of “all” (1Co 10:1-4 ); cf. , 1Co 10:5 , also 1Co 9:22 , 1Co 8:7 , Rom 3:3 .
[1445] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[1446] Corinth, Corinthian or Corinthians.
[1447]mpf. imperfect tense.
[1448] classical.
[1449] dative case.
[1450] dative case.
[1451] Corinth, Corinthian or Corinthians.
[1452] imperative mood.
[1453]ers. grammatical person, or personal.
Fuente: The Expositors Greek Testament by Robertson
tempt = put thoroughly to the test. Greek. ekpeirazo. Only here and Mat 4:7. Luk 4:12; Luk 10:25.
Christ. The texts read “the Lord”.
tempted. Greek. peirazo, the word commonly used.
were destroyed. Greek. pass, of apollumi. See 1Co 1:18.
of = by. App-104. See Num 21:5, Num 21:6.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] .-tempt beyond endurance, tempt thoroughly. Similarly , to persist in denying, al., as Suidas, , . See Musgr. on Eurip. Iph. Taur. 249, and cf. , Act 13:32. So also in Latin, oro and exoro, &c.
] There may be two views taken of the internal evidence concerning the reading here. On the one hand it may be said that being the original reading, it was variously altered to or by those who found a difficulty in supposing that the Jews of old tempted Christ, or even by those who wished to obliterate this assertion of His pr-existence: and so De Wette, al. On the other it may be said, that being the original, it was variously explained in the margin and , as is often the case: and so Meyer. On comparing these, it seems to me that the latter alternative is the more probable. The inference that requires as an object, is not a necessary one, and hardly likely to have produced the alteration, closely connected as . . is with the verb in the first person. I have therefore with Meyer adopted the reading .
The tempting of the Lord was,-as on the other occasions alluded to Num 14:22, where it is said that they tempted God ten times,-the daring Him, in trying His patience by rebellious conduct and sin. Cf. the similar use of Act 5:9; Act 15:10. And he warns the Corinthians, that they should not in like manner provoke God by their sins and their partaking with idols. Chrys., Theophyl., and c[43] understand the temptation of God to be the seeking for signs: Theodoret, to be in danger arising from those who spoke with different tongues, . , .
[43] cumenius of Tricca in Thrace, Centy. XI.?
, by the (well-known) serpents. The art. is so often omitted after a preposition, that wherever it is expressed, we may be sure there was a reason for it.
Fuente: The Greek Testament
1Co 10:9. ) The compound verb, as in Mat 4:7. The simple verb follows immediately after.- , Christ) Paul mentions five benefits, 1Co 10:1-4, of which the fourth and fifth were closely connected; and five crimes, of which the fourth and fifth were in like manner closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth crime, he shows that it was committed against Christ. [See Appendix., P. II., on this passage, where the reading is defended against Artemonius, Not. Crit.[86]].-, tempted) Num 21:5. Christ is therefore God. Comp. Exo 17:2. Often those things which are declared concerning the Lord in Old Testament, are spoken of Christ in New Testament, Rom 14:10-11; and that temptation, by which the people sinned, was an offence peculiarly against Christ, Exo 23:20; Exo 32:34; Isa 63:9; for when they had drunk from that Rock, which was Christ, 1Co 10:4, they yet complained for want of water, Num 21:5. Therefore they were also preserved from the fiery serpents, by raising a serpent on a pole, a type of Christ. As Abraham saw Christs day [Joh 8:56], as Moses embraced the reproach of Christ [Heb 11:26], so the Israelites tempted Christ: and yet the Corinthians could more directly tempt Christ.
[86] Lachm. reads with BC, and some MSS. of Memph. Vers. But Tischend., with D()Gfg Vulg., both Syr. Versions, Memph., Theb., and Marcion, according to Epiphanius ( ), Iren. 264, . This last is the better attested reading therefore. A has .-ED.
Fuente: Gnomon of the New Testament
1Co 10:9
1Co 10:9
Neither, let us make trial of the Lord, as some of them made trial,-When difficulties presented themselves in the way, the Israelites often tried the Lord by their distrust of him and readiness to turn back and follow him no more.
[The word, try, when applied to man, means to present motives or inducements to sin; when used in reference to the Lord, it means to try his patience, to provoke his anger to act in such a way as to see how much he will bear and how long he will endure the wickedness of men. The Israelites tried his patience by rebellion, by murmuring, by impatience, and dissatisfaction with his dealings. The Corinthians tried him when they exposed themselves to temptations in idol temples, and thus needlessly trying the strength of his religion, and making the experiment on the grace of the Lord, as if he were bound to keep them even in the midst of danger into which they needlessly ran. They had the promise of grace to keep them only when they were in the way of duty, and were using all proper precautions against sin. To go beyond this would be to try him, and to provoke him to leave them.]
and perished by the serpents.-And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread. And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died. And the people came to Moses, and said, We have sinned, because we have spoken against Jehovah, and against thee; pray unto Jehovah, that he take away the serpents from us. And Moses prayed for the people. And Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live. And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived. (Num 21:4-9).
Fuente: Old and New Testaments Restoration Commentary
tempt: Exo 17:2, Exo 17:7, Exo 23:20, Exo 23:21, Num 21:5, Deu 6:16, Psa 78:18, Psa 78:56, Psa 95:9, Psa 106:14, Heb 3:8-11, Heb 10:28-30
and were: Num 21:6
Reciprocal: Gen 48:16 – Angel Num 14:22 – tempted Isa 7:12 – tempt Isa 63:9 – the angel Mal 3:15 – they that tempt Mat 4:7 – Thou Mar 8:11 – tempting Mar 10:2 – tempting Mar 12:15 – Why Luk 4:12 – Thou Luk 20:23 – Why Joh 8:6 – tempting Act 5:9 – to tempt
Fuente: The Treasury of Scripture Knowledge
1Co 10:9. We know when this temptation took place by the fiery serpents that Paul mentions in connection with it. The case is in Num 21:5-6, and consisted in the complaints of the people “against God, and against Moses.” Christ was not specifically known to the Israelites, but He was with God in all of the dealings with man. If Christians utter words of opposition against Christ, as those Israelites did against Moses and God, it is regarded as a temptation which Paul is warning against.
Fuente: Combined Bible Commentary
1Co 10:9. Neither let us tempt the Lord,[1] as some of them[2] tempted, and perished by the serpents. The fact referred to is that in Num 21:4-6.
[1] We adopt this reading with some hesitation, in place of the received readingChrist. For this reading, though weakly supported by Uncial MSS., is strongly sustained by the Versions; and Irenaus and Chrysostom so read. It has also strong internal evidence: (1) Being the more difficult reading, it might easily go out in favour of the easier reading Lord. (2) Because, if the copyist remembered our Lords quotation in the Temptation-sceneThou shalt not tempt the Lord thy God
Fuente: A Popular Commentary on the New Testament
Observe here a double sin, which the Corinthians are warned against: tempting and murmuring. Neither tempt ye Christ, by trying how long his patience will last, as the Israelites did, when (as the angel of the covenant) he went before them in the wilderness, Num 21:5-6
Here note, The object or person whom the Israelites are said to tempt, Christ: which proves,
1. His pre-existence before his incarnation: the Israelites could not have then tempted him, had he not been then existent.
2. His divinity; he who is here called Christ, is by the Psalmist called God, Psa 106:14
They tempted God in the desert. Christ had not a human nature then to be tempted in, they tempted him therefore as he was God: a good argument to prove the divinity of our Saviour, made use of by the ancients.
The other sin warned against is, murmuring: Neither murmur ye: that is, do not repine, because ye are forbidden to be present at the idolatrous feasts of the Gentiles in the idol-temples; neither do ye murmur, by reason of the persecutions which you do or may endure for the sake of Christianity, and the cause of Christ.
Learn hence, That to murmur at, or be impatient under, any of the providential dispensations of God, is both great sin and folly. ‘Tis as high presumption and wickedness to be dissatisfied with God’s works of providence, as with his work of creation; to quarrel at what God doth, is as unchristian-like, yea, as uncreature-like, as to quarrel at what God has made. Therefore murmur not, as the Israelites murmured.
Observe, secondly, A double punishment inflicted on the Israelites for this double sin committed; such as tempted were destroyed of fiery serpents, Num 21:6-7. The Lord sent fiery serpents among the people: the sting and venom of those serpents was inflaming, spreading, and killing: much people of Israel died. And such as murmured, were destroyed of the destroyer: that is, by the destroying angel, in that plague mentioned, Num 14:37. Such variety of judgments has Almighty God, with which to punish and plague an incorrigible and unreclaimable people.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 10:9-10. Neither let us tempt Christ By our unbelief and distrusting his providence, after the tokens he hath given us to encourage our faith, and engage our dependance; as some of them Of the next generation; tempted him While he resided among them as the angel of Gods presence, who led them through the wilderness, Exo 23:20-21; Isa 63:9; and were destroyed of serpents From the venom of which others were recovered by looking at the brazen serpent, which was so illustrious a type of the Messiah. In the history, these are called fiery serpents, Deu 8:15; and Gesner is of opinion that these serpents were of the dipsas kind, (a name taken from the thirst they cause in those they sting,) which Lucian hath described in his treatise, entitled Dipsades, where, speaking of the deserts of Lybia, he says, Of all the serpents which inhabit these solitudes, the most cruel is the dipsas, no bigger than a viper, but whose sting causes most dismal pains, even till death. For it is a gross venom, which burns, breeds thirst, and putrifies; and those who are afflicted with it, cry as if they were in the fire. For an account of this serpent, see Kolbens State of the Cape of Good Hope, vol. 2. p. 165. Macknight. Neither murmur ye Under those dispensations of providence, which may seem at present very afflictive, particularly on account of the malice and power of your enemies; as some of them murmured When they heard the report of the spies, Num 14:2; and were destroyed of the destroyer The destroying angel, who was commissioned by one judgment after another to take them off. The Jews generally interpret this of him whom they fancy to be the angel of death, and whom they called Sammael. See on Heb 2:14.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 9, 10. Neither let us tempt the Christ as some of them tempted Him, and were destroyed of serpents; 10. Neither murmur ye as some of them murmured, and were destroyed of the destroyer.
The first of the two sins against which the Corinthians are indirectly put on their guard in these verses, is evidently the discontent which they feel on account of the self-denial required by their Christian call. The example quoted is that of the Israelites dissatisfied with the food to which they are reduced in the wilderness, and who are punished by the scourge of the fiery serpents (Num 21:5 seq.).
The expression to tempt God, so often used in Scripture, signifies: to put God to the proof, to try whether He will manifest His goodness, power, and wisdom either by succouring us from a danger to which we have rashly exposed ourselves, or by extricating us from a difficulty which we have ourselves wilfully created while reckoning on Him, or by pardoning a sin for which we had beforehand discounted His grace. This, according to the biblical view, is one of the greatest sins man can commit. The Jews committed it in the wilderness by their murmurs, because they sought thereby to challenge the display of Divine power in the service of their lusts. The Corinthians in their turn committed it by pushing to its utmost limits the use of their Christian liberty in regard to heathen feasts. Could our Christianity, said they, really forbid to us those pleasures? Is not God able to keep us from falling even in such circumstances? And even if we should fall, would not His grace be ready to pardon and raise us again? They thus claimed to make God move at their pleasure, even should it be necessary to work miracles of power or mercy to save them.
Of the three readings , the Lord, , the Christ, and , God, the last should be set aside without hesitation; it has only the Alexandrinus in its favour; it is a correction following the usual biblical phrase to tempt God. The other two come to the same thing in point of sense; for the term the Lord always denotes Christ in the New Testament when it is not found in a quotation from the Old. It might be said in favour of the reading the Lord, that it explains more easily the other two; but in favour of the Christ, we have, first, the agreement of the two Greco-Latin and Byzantine families, then the more extraordinary form and the greater difficulty of the expression, finally, its appropriateness in the application of the saying to the Corinthians and the comparison of 1Co 10:4. This reading is also preferred by Osiander, Reuss, Heinrici, Hofmann, etc. For the meaning of it, see on 1Co 10:4.
Vv. 10. Here is the fourth trespass of which St. Paul speaks: the murmuring against Moses and Aaron. The fact which he cites is that related Numbers 16; the revolt of Korah, Dathan, and Abiram, in consequence of which a sudden plague destroyed the despisers of the servants of the Lord. Some have thought of the event related Numbers 14, where, in consequence of the report of the spies sent to Canaan, the people murmured and rebelled. But this sin was not followed by any immediate judgment; it became the occasion of the sentence pronounced on those who were more than twenty years of age when they came out of Egypt, a sentence which was executed only slowly during their whole journeying in the wilderness. The intervention of the destroying angel indicates a sudden and mortal plague; this circumstance is certainly not mentioned in the narrative of the punishment of Korah and his companions; but it is supposed by the term maggepha, the plague, v. 48 (Hebrew text, 17:13), which St. Paul interprets by Exo 12:23. In quoting this example, he certainly has in view the irritation felt by a party among the Corinthians against himself, his fellow-labourers, and those of the leaders of the flock who along with them disapprove of taking part in heathen rejoicings. This party chafed at their severity, which gave rise to so painful a situation for Christians in relation to their friends, and they asked, as Korah and his followers did in respect of Moses and Aaron, Whether the authority they exercised over the Church was not a usurpation?
Of the two readings murmur and let us murmur, the first ought to be preferred, in the first place, because the second probably arises from an assimilation of this verb to the verbs of 1Co 10:8-9; and next, because we have here an admonition altogether special, applicable only to the Church of Corinth, like that of 1Co 10:7, where already the second person was used. The imperfect , were perishing, is preferable to the aor. , perished; it makes us witnesses, as it were, of the mournful scene.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. [Num 21:4-6 . Compare Joh 3:14-15 . To “tempt” here means to try beyond all patience or endurance. Israel tempted God in the case referred to, by its spirit of unbelieving discontent. Compare also Exo 17:2-7; Num 14:22 . As Israel became discontented under the hardships of the wilderness, so the Corinthians were liable to a like discontent because of the severe persecutions brought upon them by ungodly men. Chrysostom, Theodoret and Oecuminius think that Paul warns the Corinthians against tempting God by asking for signs. But this was not the besetting sin of the Greeks (1Co 1:22), nor is there any evidence that the Christians at Corinth were at all addicted to this sin. Besides, it is at variance with the analogy which Paul has cited. As a matter of fact, men tempt God by putting his fidelity, patience or power to unnecessary tests– Mat 4:7; Act 5:9; Heb 3:9]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10:9 Neither let us tempt {i} Christ, as some of them also tempted, and were destroyed of serpents.
(i) To tempt Christ is to provoke him to a combat as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness.
Fuente: Geneva Bible Notes
Third, the Israelites tested Christ by taxing His patience. The best manuscript evidence suggests that "Christ" rather than "Lord" is the correct word here. If so, Paul again stressed that it was Christ that both the Israelites and the Corinthians were testing (cf. 1Co 10:4). He made the apostasy in both cases Christological. They dared Him to live up to His promise to discipline them if they doubted His word. They continued to complain even though He faithfully provided for them (Num 21:4-9). His provision of manna and water was not adequate from their point of view, and they despised it (Num 21:5). The Corinthians had given evidence of being dissatisfied with God’s prohibition of participation in pagan feasts by opposing Paul’s teaching on this point.
Likewise contemporary Christians are in danger of failing to appreciate God’s provisions for them in Christ and despising Him. We can feel dissatisfied rather than thankful and content. Evidence that this attitude existed in the Corinthian church surfaces in 1Co 1:12 and 1Co 11:17-34. Perhaps the fact that some of the believers were participating in pagan feasts also indicated dissatisfaction with the Christians’ special feast, the Lord’s Supper.