Exegetical and Hermeneutical Commentary of 1 Corinthians 10:11
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.
11. ensamples ] Here, as in 1Co 10:6, the word in the original is types, or perhaps with some editors we should read ‘ typically.’ See note on 1Co 10:6.
Fuente: The Cambridge Bible for Schools and Colleges
For ensamples – Greek: types ( tupoi). The same word which is used in 1Co 10:6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory; see the note at 1Co 10:6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the divine protection, and they might thus be used for the admonition of succeeding generations.
They are written for our admonition – They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world.
Upon whom the ends of the world are come – This expression is equivalent to that which so often occurs in the Scriptures, as, the last time, the latter day, etc.; see it fully explained in the notes on Act 2:17. It means the last dispensation; or, that period and mode of the divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called the last times, and the ends of the world would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apostle Paul was at special pains in 2 Thes. 2 to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Upon whom the ends of the world are come.] The end of the times included within the whole duration of the Mosaic economy. For although the word means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. “Thus, therefore,” says Dr. Lightfoot, “the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers-that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation.” The phrase soph yomaiya, the end of days, says the Targum of Jerusalem, Ge 3:15, means beyomoi demalca Meshicha, in the days of the King Messiah. We are to consider the apostle’s words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Now all these things happened to them for ensamples; all these dispensations of Divine providence in the revelations of Divine wrath against several sorts of sinners, happened to the Jews, who were Gods first and ancient people, and enjoyed those great privileges which were before mentioned, not only as just punishments upon them for their sins, but as examples or types, to let the succeeding world know what they should find God towards such kind of sinners.
And they are written for our admonition; and God in his wise providence hath ordered the record of them in holy writ, that others who should live afterward might read, and hear, and fear, and take warning, and beware of such wicked actions, as pulled down such vengeance upon a people, than which none can plead a nearer relation to God, or the receiving of greater favours and privileges from him.
Upon whom the ends of the world are come: the apostles ordinarily in their epistles speak of the world as nigh to an end in their age, though it hath since continued more than sixteen hundred years; which would incline one to think, that they thought it would have been at an end before this time, but had no such revelation from God. So true is that of our Saviour, that of that day and hour knoweth no man; and it should teach us to beware of too particular determinations in the case, which the apostles did not make, though they spake of theirs as the last times, and themselves as such upon whom the ends of the world were come.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Now . . . these things . . .ensamplesresuming the thread of 1Co10:6. The oldest manuscripts read, “by way of example.”
the ends of theworldliterally, “of the ages”; the New Testamentdispensation in its successive phases (plural, “ends”)being the winding up of all former “ages.” No newdispensation shall appear till Christ comes as Avenger and Judge;till then the “ends,” being many, include varioussuccessive periods (compare Heb9:26). As we live in the last dispensation, which is theconsummation of all that went before, our responsibilities are thegreater; and the greater is the guilt, Paul implies, to theCorinthians, which they incur if they fall short of their privileges.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now all these things happened unto them,…. All these punishments came upon them in various ways, not by chance, but by the will of God, and as their sins deserved:
and were for ensamples; to others, to their future posterity, and to the churches of God in all ages:
and they are written for our admonition; that men in a church state particularly may take warning, by these instances of their sin and punishment, to avoid the one and escape the other, and not presume upon their external privileges and favours:
upon whom the ends of the world are come; “or in whom the ends of ages are met”; for the apostle does not mean this material visible world, the universe and all things in it, which has continued, since the writing of this, about two thousand years: but the Jewish ages, or times of the Mosaic economy, which begun when these instances of sin and punishment were, and which now in the times of the apostles were at an end; everything in those periods that were figurative and emblematical, having their fulfilling end and accomplishment, and also were now abrogated: likewise the ages or times of Gentile darkness and ignorance may be intended, which now were come to an end, through the light of the Gospel, and the power of God attending the ministration of it; and hence the ends both of the Jewish and Gentile ages may be said to come upon, or meet in the apostles and their times, who had the advantage of looking back on former ones, and of receiving instruction from thence.
Fuente: John Gill’s Exposition of the Entire Bible
Now these things happened unto them ( ). Imperfect tense because they happened from time to time.
By way of example (). Adverb in sense of in verse 6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective occurs in a late papyrus.
For our admonition ( ). Objective genitive () again. is late word from (see on Acts 20:31; 1Thess 5:12; 1Thess 5:14) for earlier and .
The ends of the ages have come ( ). Cf. Heb 9:26 , the consummation of the ages (also Mt 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. is perfect active indicative of , late verb, to come down to (see on Ac 16:1). Does Paul refer to the second coming of Christ as in 7:26? In a sense the ends of the ages like a curtain have come down to all of us.
Fuente: Robertson’s Word Pictures in the New Testament
Happened [] . The imperfect tense marks the successive unfolding of the events.
For ensamples [] . The best texts read tupikwv by way of figure. Admonition [] . See on the kindred verb to warn, Act 20:31 Ends of the world [ ] . Lit., ends of the ages. So Rev. Synonymous with hJ sunteleia twn aijwnwn the consummation of the ages, Heb 9:26. The phrase assumes that Christ ‘s second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends, marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them.
Are come [] See on Act 26:7. Compare Eph 4:13; Phi 3:11.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now these things happened to them for ensamples. (tauta de tupikos sunebainen ekeinos) “What is more these things happened or came down upon these men typically.” Remembrance of God’s blessings and judgments of the past are set forth as examples of admonition for Christians, Deu 8:2; Deu 8:18; Deuteronomy 32-7; 2Ti 1:5-6.
2) “And they are written for our admonition. (egrap he de pros nouthesian hemon) “And were written or recorded for our admonition, warning, or guide of conduct.” Deu 19:14; Deu 27:17; Pro 22:28; Pro 23:10. The Landmarks of the church of the Lord and people of the Lord are to be used profitably by every generation, 2Pe 1:12.
3) “Upon whom the ends of the world are come. (eis ous ta tele ton aionon katenteken) “Upon whom the ends of the age have arrived.” As Israel was the people of God, custodians of the worship and services of God until the coming of Christ, even so the Church of Jesus Christ is the administrative agency upon whom the work of the Lord rests during the Gentile Age, as the end of the world or ages are come, Mat 4:13-17; Act 10:37; Act 15:15-17; Eph 3:21. Concerning all Israel’s experiences from Egyptian bondage to their deliverance into the Promised Land, and from Joshua until the Lord came, Paul would have the Corinth church and other church in colleague, or close association with her, of like faith and practice, understand that God cared for them as He did for Israel to the coming of Jesus, 1Co 10:1; 1Co 10:6; 1Co 10:11.
Fuente: Garner-Howes Baptist Commentary
11. Now all these things happened as types. He again repeats it — that all these things happened to the Israelites, that they might be types to us — that is, examples, in which God places his judgments before our eyes I am well aware, that others philosophize on these words with great refinement, but I think that I have fully expressed the Apostle’s meaning, when I say, that by these examples, like so many pictures, we are instructed what judgments of God are impending over idolaters, fornicators, and other contemners of God. For they are lively pictures, representing God as angry on account of such sins. This exposition, besides being simple and accurate, has this additional advantage, that it blocks up the path of certain madmen, (556) who wrest this passage for the purpose of proving, that among that ancient people there was nothing done but what was shadowy. First of all, they assume that that people is a figure of the Church. From this they infer, that everything that God promised to them, or accomplished for them — all benefits, all punishments, (557) only prefigured what required to be accomplished in reality after Christ’s advent. This is a most pestilential frenzy, which does great injury to the holy fathers, and much greater still to God. For that people was a figure of the Christian Church, in such a manner as to be at the same time a true Church. Their condition represented ours in such a manner that there was at the same time, even then, a proper condition of a Church. The promises given to them shadowed forth the gospel in such a way, that they had it included in them. Their sacraments served to prefigure ours in such a way, that they were nevertheless, even for that period, true sacraments, having a present efficacy. In fine, those who at that time made a right use, both of doctrine, and of signs, were endowed with the same spirit of faith as we are. These madmen, therefore, derive no support from these words of Paul, which do not mean that the things that were done in that age were types, in such a way as to have at that time no reality, but a mere empty show. Nay more, they expressly teach us, (as we have explained,) that those things which may be of use for our admonition, are there set forth before us, as in a picture.
They are written for our admonition This second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record. (558) It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known.
Upon whom the ends of the world are come The word τέλη (ends) sometimes means mysteries; (559) and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace? (560)
This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now, on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes. (561)
(556) “ Elle ferme la bouche a vn tas d’enragez;” — “It shuts the mouth of a troop of madmen.”
(557) “ Qui leur sont aduenues;” — “Which happened to them.”
(558) “ Car quant aux Israelites qui viuoyent lors, il n’estoit point requis que ces choses firssent enregistrees et mises par escrit, mais seulement pour nous;” — For in so far as concerned the Israelites who lived at that time, it was not requisite that these things should be recorded and committed to writing, but solely on our account.”
(559) The term is applied in this sense, more especially to the Eleusinian mysteries, which were called τὰ μεγάλα τέλη — the great mysteries Plat. Rep. 560 E. See also Eurip. Med. 1379. — Ed
(560) “ Dequoy sert cela pour prouuer que les meschans, et ceux qui abusent de la grace de Dieu demeureront impunis ?” — “Of what use is this for proving that the wicked, and those that abuse the grace of God, will go unpunished?”
(561) Our Author probably refers more particularly to that part of the Institutes in which he states the points of difference between the Old and the New Testaments. See Institutes, volume 1, pp. 525-529. — Ed.
Fuente: Calvin’s Complete Commentary
(11) Happened unto them for ensamples.Better, happened unto them typically; and it was written for our admonition. The verb happened is plural, referring to the multiplied occurrences which the Apostle has just mentioned; but written is singular, referring to the sacred record in which the historical facts are handed down. The Apostle does not state that the purpose which God had in view in allowing these sins and judgments was that they might serve for ensamples for after-generations, as may at first sight seem to be the meaning of the English, but 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. The temporal blessings of the Jewish nation foreshadow the greater spiritual blessings of the Christian Church.
The ends of the world.Better, the ends of the ages (Mat. 13:39).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. For ensamples Greek, typically; that is, illustratively.
The world World in the Greek, here, is plural, making ends of the worlds. The word signifies age or dispensation; implying a cycle of time in which some great round of Providence is accomplished. Hence, if the word here be rendered world, it must be understood to signify not , cosmos, the material world, but a world -period, or time- world. These ages or time- worlds of sacred history can be variously measured. We may reckon the antediluvian period or world; the patriarchal; the Mosaic and the Christian. In Mat 24:3 the Greek for end of the world is ; literally, the together ending of the age, or present time-world. The term together ending, or con -summation, implies the converging of several threads of providential events to a common close. Similarly, here we have the (plural) endings, convergings to one close, of all the previous ages into the present final age. The age of the Messiah is the age for which the previous ages, or time- worlds, were framed. Heb 1:2. Hence the wilderness-histories of Israel find their antitype in the present history of the Church, and so were written for our admonition. We are heirs to all the past.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages are come.’
He stresses again that ‘these things’ (compare 1Co 10:6) happened ‘by way of example’ as an admonition to all who would follow. The imperfect, strictly ‘were happening’, stresses the continual nature of the happenings over time all through the wilderness period, just as would continue to happen among the Corinthians (1Co 11:30).
‘On whom the end of the ages has come.’ To the early church the coming of Christ had introduced the ends of the ages, ‘the last days’ (Act 2:17); ‘the end of the days’ (Heb 1:2); ‘the end of the times’ (1Pe 1:20); ‘the end of all things is at hand’ (1Pe 4:7); ‘the end of the ages’ (Heb 9:26). And the fact that we live in such vital times, says Paul, stresses the importance of right living and obedience to God.
Fuente: Commentary Series on the Bible by Peter Pett
The application of the lesson:
v. 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.
v. 12. Wherefore, let him that thinketh he standeth take heed lest he fall.
v. 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. Just as all the other matters related in Scriptures have more than a mere archeological or historical interest for us, so these incidents from the journey in the wilderness befell the Israelites by way of example; their story serves as a lesson for all time. And the accounts were written with a view to our admonition, lest we yield to the sins of which they became guilty. For to us the ends of the ages have come; we are living in the time just preceding the judicial crisis. See Heb 9:26; 1Pe 1:20; 1Jn 2:18. Now is the time of severe trials and therefore also of general apostasy; it is at this time, therefore, that we must be on our guard against the perils surrounding us, and not permit familiarity with them to blind us against their insidiousness. “Of this St. Paul also reminds us and points this out, when he says that it is written for our admonition, upon whom the ends of the world are come. That is, we are now in the last and most evil time, which brings much greater and more grievous peril, and much more horrible punishment; for it is announced in the Scriptures in advance and prophesied by Christ and the apostles that horrible, grievous times would come, wherein there would happen a great apostasy from the true doctrine and a terrible desolation of the Church, as now, unfortunately, is before our eyes, that both through much heresy and through Mohammed and the papacy has been fulfilled in a manner altogether too horrible. ” From these facts Paul concludes: So, then, he that thinks he is standing, let him take heed, let him watch out, lest he fall. The Corinthians were indeed standing in faith, by the grace of God; they were built upon the foundation of Jesus Christ and the apostles. Just as soon, however, as vanity takes hold of a person’s heart because of such grace, there results a false security, which deliberately ignores the perils and temptations and thus commonly precedes the fall. The brave certainty of his salvation which must characterize a Christian is nevertheless closely connected with a humble carefulness and vigilance, after the example of Paul, lest a carnal overestimation of his own strength give the enemies the opening which they have been seeking. But for the consolation of the earnest and humble readers the apostle adds: Temptation has not taken hold of you otherwise than human; the enticements to sin which have come to them have been such as proceed from men, from the surrounding heathen life. But God is faithful in that He does not permit you to be tempted beyond your ability, but will give with the temptation also a way of escape, of egress, that one may be able to bear. If we Christians but trust in the almighty power of the faithful God, then there is no temptation which can fully overcome us, for He will not permit the temptation to assume such proportions as to leave us no way out. We are able to hold up under the strain, because there is the certain promise that we shall finally get clear away from the struggle. But we, on our part, must set our eyes steadily upon Him for help. “For these two things St. Paul means here: in the first place, that God, our dear Lord, in the midst of temptation wants to help us bear it: in the second place, that there also will be an end to the temptation, that we do not remain in it: truly He is a faithful God.”
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 10:11. Now all these things happened, &c. It is to be observed, that all these instancesmentionedbytheApostle, of the destruction which came upon the Israelites, who were in covenant with God, and partakers of those typical sacraments, were occasioned by their luxurious appetites about meat and drink, and by fornication and idolatry; sins to which the Corinthians had a great propensity, and against which he therefore the more carefully guards them. , rendered the ends of the world, properly signifies the ends of the ages: that is, the concluding age, or the last dispensation of God to mankind; which we must assuredly conclude that it is, if we believe the Gospel to be true. See Locke.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 10:11 . ] These facts, referred to in 1Co 10:6 ff.
] in a typical fashion , [1612] in such a way that, as they fell out, a typical character, a predictive reference, impressed itself upon them. Eisenmenger (II. p. 159 f., 264, 801) gives passages from the Rabbins in support of the principle of the interconnection of the whole theocratic history: “Quicquid evenit patribus, signum filiis,” a principle generally correct according to the idea of the . It is only among the Fathers that we find and used anywhere else in this sense (it is otherwise in Plutarch, Mor. p. 442 C).
] brings out the progressive development of the events; the aorist simply states the fact. Comp on 1Co 10:4 , and Matthiae, p. 1117. The contrasts . . [1614] with what precedes it, expressing “quod novum quid accedit, oppositionem quandam,” Hermann, a [1615] Viger. p. 845: “that it was written , again, was for,” etc.
] for our admonition (comp on 1Co 4:14 ). That is to say, when we are tempted to the same sins, then should the thought of those facts that happened , warn us not to bring down upon ourselves like judgments by like offences. As to the later form, in place of and , see Lobeck, a [1617] Phryn. p. 512.
. . [1618] ] is not opposed, as Hofmann would have it, to the beginning of Israel’s history, to which the transactions in question belong, which is neither conveyed by the text nor in itself historically correct (for the beginning of that history lies in the days of the patriarchs); but it gives point to the warning by reminding the readers how nigh at hand the day was of retributive decision . is identical with , Heb 9:26 , the concrete (the ends) being put here for the abstract (consummation). In other words, upon the supposition of the Parousia being close at hand, the last times of the world were now come; the , which had their commencement at its beginning, were now running out their final course . The plural expression , here used, corresponds to the conception of a plurality of periods in the world’s history, whose common consummation should carry with it the final issues of them all . [1619] With the Parousia the (see on Eph 2:7 ) begin to run. What is implied by the plural is not one thing running alongside of another , in particular, not the time of Israel and the time of the Gentiles (Hofmann), but the succession of the world-periods, one coming after another. So always, where occurs in a temporal sense.
] They have reached to us, i.e. have fallen upon our lifetime, and are now here. The are conceived of as stretching themselves out, as it were, in space. Comp 1Co 14:36 .
[1612] The Recepta would mean: These things happened to them as types ; comp. ver. 6. Hofmann takes as an independent clause. But what an arbitrary disruption of the sentence this would be! And how thoroughly self-evident and void of significance the would in that case be!
[1614] . . . .
[1615] d refers to the note of the commentator or editor named on the particular passage.
[1617] d refers to the note of the commentator or editor named on the particular passage.
[1618] . . . .
[1619] Weiss, in his bibl. Theol. p. 301, gives a different interpretation, making the goals . Each of the past , according to his view, served as a preparation for the time of full maturity. But Paul always uses in the sense of end (in 1Ti 1:5 it is otherwise); and this, too, is the most natural meaning here, where he is speaking of the lapse of periods of time. The thought is the same as in , Eph 1:9 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1970
THE JUDGMENTS ON THE ISRAELITES TYPICAL
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.
THE Holy Scriptures were not given to the world, to amuse us with an account of past occurrences, but to instruct us in the way to eternal life. Nor are the historical parts less conducive to this end, than the preceptive; since they shew us, in a striking view, the characters of them that are saved, and of them that perish. The history of the Israelites would be entertaining as a romance; but, as an exemplification of Gods dealings with his Church, it is inestimable. Hence the Apostle expresses great concern that the Corinthian Church should be acquainted with the things that had happened to the Jewish nation; in order that they themselves might be on their guard, lest, resembling the Jews in their conduct, they should also resemble them in their fate.
Let us consider,
I.
The typical events here specified
The Jews, notwithstanding the mercies vouchsafed to them, perished in the wilderness for their iniquities
[Great, exceeding great, were the favours conferred upon them: they were brought, under the immediate direction of God, through the Red Sea, and were baptized thereby into the covenant which God made with them by Moses. They were also sustained by food miraculously afforded them, food, not carnal only, but spiritual, if spiritually improved [Note: ver. 14.].
But, instead of following the Lord fully, they forgat God their Saviour, and addicted themselves to idolatry, to fornication, to distrust and murmuring [Note: ver. 710.].
For these, and other impieties, the heavy wrath of God came upon them; and two only, of all the adults who had come out of Egypt, were suffered to enter into the promised land.]
In this view they were intended as types and ensamples [Note: .] to us
[St. Peter mentions the judgments inflicted on fallen angels, the antediluvian world, and the cities of the plain, as exemplifying those which should come upon all, who at any period, should live and die in an ungodly state [Note: 2Pe 2:4-6.]. St. Jude, in addition to those instances, mentions also the Israelites, who perished in the wilderness [Note: Jude, ver. 5.]. The former might properly represent the people, who are wholly ignorant of God; the latter may more particularly characterize those who profess religion: and the disappointment which they experienced in consequence of their sins, was typical of that, which all must experience, who profess to have been called with a holy calling, and yet walk unworthy of their profession. In them we see that the greater our privileges, the heavier, if we abuse them, will be our condemnation.]
Being so deeply interested in the events recorded concerning them, we should consider attentively,
II.
The admonitions they give us
The Jewish dispensation closed, and the Christian dispensation commenced, in the apostolic age: and, this being the last that ever shall be given to the world, we who live under it may be said to live in the concluding period of the world.
Now the foregoing events admonish us,
1.
Not to rest in a mere profession of religion
[It was to no purpose that the Israelites called themselves the people of God, while they were unmindful of the obligations which such a profession entailed upon them. While they called God and Abraham their father, they were, like their descendants also, children of the wicked one [Note: Joh 8:39; Joh 8:41; Joh 8:44.]. Thus it will be in vain for us to call ourselves Christians, if we have not the power as well as the form of godliness [Note: Jer 7:4.]. On the contrary, as God disowned the people before referred to, so, however confident our claims to his favour may be, will He disown us in the day of judgment [Note: Compare Deu 9:12. with Mat 7:21-23.]. Let us seek then to be Christians, not in word, and in tongue, but in deed and in truth. Let us not only unite ourselves to the church of God, but also devote ourselves to God in body, soul, and spirit.]
2.
Not to indulge any evil desires
[This is particularly specified by the Apostle as a principal end for which these events were recorded [Note: ver. 6]. Had the Israelites watched against the first risings of sensuality and lewdness, they had not fallen into those numerous sins which brought upon them Gods heavy displeasure. And, if we would be preserved from spiritual idolatry, or even from the grossest acts of uncleanness, we must avoid all needless connexion with an idolatrous world, and labour to suppress the first motions of sin which work in our members. God requires truth in our inward parts; nor shall any but the pure in heart ever behold his face in peace [Note: Mat 5:8.]. An hypocrite in heart only treasures up wrath against the day of wrath.]
3.
Not so to presume on any past mercies, as to forget that we have need of continual watchfulness and circumspection
[The Israelites thought, that, after so many signal manifestations of Gods favour towards them, they could never be cast off. But, like Lots wife, they stand as a pillar of salt to us [Note: Luk 17:32.]. Let not us then forget, that we may have escaped the corruption that is in the world through lust, and yet be entangled again with it and overcome [Note: 2Pe 2:20.]; and that we may have been enlightened by the word of God, and have tasted of the powers of the world to come, and yet so apostatize, as never to be renewed unto repentance [Note: Heb 6:4-6.]. The Apostle himself felt the necessity of keeping his body under, lest, after having preached to others, he himself should be a cast-away [Note: 1Co 9:27.]: much more therefore should we, however confident we may be of our own steadfastness, take heed lest we fall [Note: ver. 12.]. Let us then not be satisfied with having come out of Egypt, or having put ourselves under the Divine guidance, or having lived hitherto on Christ, the living bread and living water: but let us go on in dependence on his grace, and in obedience to his will. Let us combine a consciousness of our proneness to fall, with an humble affiance in him, who alone is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].]
Be admonished then, every one of you, my beloved brethren
1.
Ye who are resting in outward forms
[See how earnest the Apostle Paul was in impressing these facts on the minds of his Corinthian converts: I would not, brethren, that ye should be ignorant of these things [Note: ver. 1.]. So say I to you: I would not have you ignorant of them. Indeed, indeed, they are too little considered. If you had asked all the six hundred thousand men after they had passed the Red Sea, and beheld all their enemies dead upon the seashore, Whither are you going? They would all have confidently replied, We are going to Canaan, and doubt not but that we shall in due time possess it. And this is what all say respecting heaven. But of them only two ever arrived in safety at that good land. And I tremble to think how many of you will in all probability fall short of the promised rest in heaven. You are all Christians in name: but are you all such in truth? Would to God ye were! Would to God that ye were all living by faith on the Lord Jesus, and altogether devoted to his service! But I must tell you, that the kingdom of heaven suffereth violence, and the violent must take it by force: for neither can a race be won, nor a battle gained, without very different exertions from what we behold in the Christian world at large.]
2.
Ye who make a profession of vital godliness
[This was the state of the Corinthian Church, on whose minds St. Paul laboured so earnestly to impress these known and acknowledged facts. Think not then, my brethren, that it is superfluous for me to inculcate the consideration of them upon you, and such an improvement of them as your state demands. Think not that ye have attained such stability as to render these admonitions unnecessary: but know, that the more you possess of holy fear, the more certain will you be of Gods effectual aid. It is only when you are weak in yourselves, that you are really strong; and, when in a simple dependence upon God you are following the Lord fully, then only can you hope, with Caleb and Joshua, to possess that good land that floweth with milk and honey.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 11. For our admonition ] God hangs up some, as it were, in gibbets, for public example. See 1Co 10:6 . Let us therefore set a memorandum upon God’s punishments; and mark his spits with our stars. Let us be wise by other men’s woes; take a pearl out of the serpent, a good stone out of the toad’s head, suck sweet honey out of bitterest weeds, &c.
Upon whom the ends, &c. ] These then are the last and worst days, the very lees and dregs of time. Now the worse the times are, the better we should be; and the rather, because an end of all things is at hand.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] , see var. readd., by way of figure. Meyer cites from the Rabbis, ‘Quidquid evenit patribus, signum filiis.’
The plural expresses the plurality of events separately happening: the singular , their union in the common record of Scripture. Similarly 2Pe 3:10 , . See reff. and Winer, edn. 6, 58. 3. a.
conveys a slight opposition to .
. .] = of reff. Matt., and of Heb 1:1 , where see note: the ends of the ages of this world’s lifetime. So Chrys.; .
The form belongs to later Greek. The classical word is or : see Lobeck on Phrynichus, p. 512.
.] have reached. The ages are treated as occupying space, and their extent as just coincident with our own time. See a similar figure in ch. 1Co 14:36 .
Fuente: Henry Alford’s Greek Testament
1Co 10:11 . “Now these things befel them by way of example” “( ) or “typically,” “prefiguratively,” if the other rendering of in 1Co 10:6 be preferred (“in figura contingebant illis,” Vg [1454] ); the adv [1455] became current in the latter sense in eccl [1456] Gr [1457] The judgments quoted were exemplary in their nature; the story of them serves as a lesson for all time “they were written with a view to ( ) our admonition”. , impf ., of the train of events; , aor [1458] , of the act of record summing them up. For the admonitory purpose of O.T. writers, see Isa 8:16 ; Isa 30:8 ff., Hab 2:2 f., Deu 31:19 ff. “Unto whom the ends of the ages have reached” ( , devenerunt , Vg [1459] ) “whom they have overtaken”. signifies reaching a mark, “arriving at” a definite point, whether the ultimate goal or not (see parls.). is syn [1460] with . (Mat 13:40 , etc.) and other eschatological expressions ( cf. 1Pe 1:20 , Heb 1:2 ; also Gal 4:4 , Eph 1:10 ); the pl [1461] indicates the manifold issues culminating in the Christian Church. “World-ages” ( ) do not simply follow each other, but proceed side by side; so in particular the age of Israel and that of the Gentiles” (Hf [1462] ); “the ends” of Jewish and Pagan history alike are disclosed in Christianity; both streams converged, under God’s direction ( cf. Act 15:15 ff; Act 17:26 ff.), upon the Gentile Churches ( has the double sense of conclusion and aim ). The Church is the heir of the spiritual training of mankind; cf. , for the general idea, Joh 4:37 f., 2Ti 3:16 f., Gal 3:29 , Eph 1:9 ff.
[1454] Latin Vulgate Translation.
[1455] adverb
[1456] ecclesiastical.
[1457] Greek, or Grotius’ Annotationes in N.T.
[1458]
[1459] Latin Vulgate Translation.
[1460] synonym, synonymous.
[1461] plural.
[1462] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
Fuente: The Expositors Greek Testament by Robertson
unto = to.
ensamples. Greek. tupos, as in 1Co 10:6, but the texts read “typically”.
are = were.
admonition = warning. Greek. nouthesia. Elsewhere, Eph 6:4. Tit 3:10.
world = ages. App-129.
are come. Greek. katantao. See Act 16:1.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] , see var. readd., by way of figure. Meyer cites from the Rabbis, Quidquid evenit patribus, signum filiis.
The plural expresses the plurality of events separately happening: the singular , their union in the common record of Scripture. Similarly 2Pe 3:10, . See reff. and Winer, edn. 6, 58. 3. a.
conveys a slight opposition to .
. .] = of reff. Matt., and of Heb 1:1, where see note: the ends of the ages of this worlds lifetime. So Chrys.; .
The form belongs to later Greek. The classical word is or : see Lobeck on Phrynichus, p. 512.
.] have reached. The ages are treated as occupying space, and their extent as just coincident with our own time. See a similar figure in ch. 1Co 14:36.
Fuente: The Greek Testament
1Co 10:11. , all things) He resumes what he said, 1Co 10:6, and in this recapitulation adds, all things, which stands in apposition with ensamples.-[87] ) ensamples.-, to them) construed with happened.-, were written) The use of the Old Testament Scripture is in the fullest force in the New Testament. It was not written out in the beginning [but subsequently: for the edification of us in the ends of the world].- , the ends of the ages) , all things, even former ages; , in the New Testament, comp. Rom 10:4. The plural has great force. All things meet together, and are coming to their height: benefits and dangers, punishments and rewards; comp. the following verse. All that now remains is that Christ should come, as the avenger and judge; and until that happens, these ends, being many, include various periods succeeding each other.-, have come upon) as it were unexpectedly. He does not say, we, who have come upon the ends. The same word occurs, 1Co 14:36.
[87] The Germ. Ver. shows on the margin of the 2d Ed. the reading raised from the mark to the mark .-E. B.
Lachm. reads , with ABC Orig. 1, 170; 536f; 4, 8e; fg Vulg. Iren. (in figura), Hilary (in prformationem). Tisch. reads , with D()G Memph., Theb., later Syr. (Syr. has in exemplum nostrum).-ED.
Fuente: Gnomon of the New Testament
1Co 10:11
1Co 10:11
Now these things happened unto them by way of example;-In the days of the patriarchs and of Moses, God gave the law, and then applied the law to the facts and conditions as they arose in the workings of human affairs.
and they were written for our admonition,-They were written for examples and instruction to the world for all succeeding time, to teach how God deals with man and how he applies his own law. No man can have a clear knowledge of how God will apply his law without studying the lessons he has given in the Old Testament Scriptures. All his dealings with men are instructive to us, and help in learning our duty and how God will regard our actions under his law. Gods dealings with the unfaithful are just as much for our good as his dealings with the righteous. With both it has been impossible to keep man long in the strait and narrow way. So it behooves us in questions of Gods dealings with men to go to these examples in which God applies his law to learn the conditions required.
upon whom the ends of the ages are come.-[The ages are the ages of the worlds history, and the apostle means that we belong to the last dispensation, or the gospel era. In Heb 9:26, Christs manifestation as the Messiah is said to mark the end or completion of the ages. The Christian dispensation is called the end of the ages because it is the last and final dispensation. (1Jn 2:18; 1Pe 4:7). The church is the heir of all the past-history culminates in it, and the lessons taught by the past are for its admonition.]
Fuente: Old and New Testaments Restoration Commentary
Have No Fellowship with Evil
1Co 10:11-22
By the end of the world is meant the end of one great era and the beginning of another. The Jewish dispensation was passing, the Christian age coming. What gracious encouragement shines in 1Co 13:1-13! Our faithful God! The tempter must get permission before assailing us, Luk 22:32. No temptation is unprecedented, and as others have conquered so may we, Heb 4:15. The pressure of temptation is always accompanied by a corresponding store of grace, if only our eyes were open to perceive it.
To abstain from idol feasts was the clear duty of all Christians. By partaking of heathen sacrifices which were offered to demons, they became one with the demons and their votaries; just as in the Lords Supper we show our oneness not only with the Savior but with each other. It was clear, therefore, that the Corinthian Christians could not consistently partake of idol feasts and the Lords Supper. What an incentive is given here to frequent and reverent participation in the Lords Supper! It proclaims our union with Him and His people, and it gives us a distaste for all that is alien to its spirit.
Fuente: F.B. Meyer’s Through the Bible Commentary
ensamples: or, types
they: 1Co 9:10, Rom 15:4
upon: 1Co 7:29, Phi 4:5, Heb 10:25, Heb 10:37, 1Jo 2:18
Reciprocal: Gen 19:35 – General Lev 10:2 – they died Num 14:35 – this evil Num 16:38 – a sign Num 20:2 – gathered Deu 24:9 – Remember Deu 28:46 – a sign Jos 22:17 – from which 1Ki 11:8 – all his strange wives Job 8:8 – inquire Psa 78:21 – the Lord Psa 102:18 – This Pro 24:32 – I looked Jer 30:2 – General Eze 5:15 – an instruction Eze 14:8 – I will cut Eze 31:14 – the end Zep 3:6 – cut Mar 1:44 – for a testimony Joh 15:16 – that your Joh 20:30 – General Act 5:11 – General Rom 4:23 – General 1Co 10:6 – these Gal 4:24 – an allegory Eph 1:10 – in the Heb 9:26 – in Jam 5:9 – the Judge 2Pe 2:6 – making
Fuente: The Treasury of Scripture Knowledge
1Co 10:11. These things means the same as the phrase in verse 6, namely, the judgments sent on the Israelites for their sins. They were thus punished on account of their own deserts, and the account of them is written for the benefit of us who are living in the Christian Dispensation; we should profit by their mistakes and the punishment inflicted on them. Ends of the world. The last word is from AION and means “age.” The word is plural, so the phrase means “the ends of the ages.” God has given the world three ages or dispensations, and the Christian Dispensation is here declared to be the last one. The theory that Christ will come and set up another age (the Millennial age) is therefore false, and implies that Paul did not tell the truth here.
Fuente: Combined Bible Commentary
Now comes the application of all these cases.
1Co 10:11. Now these things[1] happened onto them by way of exampleGr. typically or figuratively, as historical facts designed to teach great lessons for all time.
[1] Not all, as in the received text.
and they were written for our admonition, upon whom the ends of the ages (see note on world, ch. 1Co 1:20) are comethe last and ripest of Gods dispensations towards His Church, to which pointed all that went before, and for which all was designed to prepare (Heb 9:26; Gal 4:4; Eph 1:10).
Fuente: A Popular Commentary on the New Testament
That is, the history of the Israelites’ sins and punishments was written and recorded by God in the holy scriptures, for the use and benefit of all succeeding generations, and particularly for us, who live in the last ages of the world, to warn us to avoid the like sin, that we may escape the like punishments.
Learn hence, That the fall of others, whether into sin, or under judgment for sin, should be caution and warning to us to take heed of sinning.
Here the apostle sums up the most remarkable judgments which fell upon the Jews in their passage from Egypt to Canaan, and closes with this application to Christians: These things happened to them for ensamples.
In the original it is as types: they befell them typically, that in them we may see how God will deal with us if we take their course; those calamities which destroy some, should instruct others.
Many will never see sin in itself, some will see it in the type and ensample, that is, in the judgment of God upon others, and those that will not see sin in the lashes of severity upon others, shall certainly feel it upon their own backs. Such as will not improve examples, shall undoubtedly be made examples.
Fuente: Expository Notes with Practical Observations on the New Testament
A Warning For Us
All other ages pointed toward this last great one in which we live. Notice “all” of them received God’s blessings and mercy ( 1Co 10:1-4 ), yet “some” turned away ( 1Co 7:1-40 ; 1Co 8:1-13 ; 1Co 9:1-27 ; 1Co 10:1-33 ). Their sins grew out of lust ( Jas 1:14-15 ; 1Jn 2:16-17 ). Since they had many blessings yet fell, it serves to warn us. Trusting obedience will keep us from falling ( 1Co 10:11-12 ; 2Pe 1:10 ).
1Co 10:13 teaches God watches out for us as individuals and providentially cares for us. It also shows he has control over all things, even the forces of evil, since he will not allow too much pressure to be brought against us. General kinds of temptation are listed in 1Jn 2:15-17 . Other Israelites had resisted that which caused some to fall (See The Timeless Trinity for the Ceaseless Centuries by Roy H. Lanier, Sr. for further comments, pp 386387).
Fuente: Gary Hampton Commentary on Selected Books
1Co 10:11-13. Now all these things These various calamitous events; happened unto them for ensamples That we might learn wisdom at their expense, and not trust to external privileges, while we go on in a course of disobedience to the divine authority. The apostles meaning is, that punishment inflicted on sinners in a public and extraordinary manner, makes them examples of the divine vengeance to their own generation, and to all succeeding ones which have any knowledge of their history. And they are written for our admonition To warn us Christians; upon whom the ends of the world Or, of the ages; , are come That is, at the end of the Mosaic dispensation, whose duration was measured by ages or jubilees. Or it may signify the last dispensation of religion, namely, that of the gospel, which succeeded the patriarchal and the Jewish. The expression has great force. All things meet together and come to a crisis under the last, the gospel dispensation; both benefits and dangers, punishments and rewards. And under it Christ will come as an avenger and a judge. Wherefore As if he had said, Seeing that so many who enjoyed great spiritual privileges, yet were punished for their sins, therefore let him that thinketh he standeth Or rather, that most assuredly standeth, (for the word , rendered thinketh, most certainly strengthens, rather than weakens the sense,) or is confident that he is able to resist temptation, and to continue steadfast in the practice of his duty; and that, thereupon, he shall be secure from punishment; take heed lest he fall Into sin and perdition. There hath no temptation , trial, of any kind, whether by way of suffering, as the word means, Jas 1:2; 1Pe 1:6; and in many other places; or of inducement to sin, as the expression signifies, Jas 1:13-14; but such as is common to man Usual and ordinary among men: or, as the Greek word more especially imports, proportioned to human strength. At the time the apostle wrote this, the Christians at Corinth had not been much persecuted; see chap. 1Co 4:8. But Or and; God is faithful To his promise, and therefore will not suffer you to be tempted Or tried; above that ye are able Through the strength which he imparts, to endure the trial, and stand in the evil day; but will, with the temptation By which he suffers you to be assaulted; make a way to escape Greek, , a passage out That is, will provide for your deliverance; that If you be not wanting to yourselves; you may be able to bear it Yea, and may acquire new strength by, and comfort from the combat.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 11. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the end of the world is come.
This verse is the summary of all the foregoing examples; a fact which leads us to prefer the reading of the Sinat. and of the Greco-Lats., which preserves and even places foremost the word , all.
The two readings , as types, and , typically, have the same meaning; but the second is to be preferred, first, because it is read in MSS. of the three families; and next because the word occurs nowhere else. The substantive has probably come from 1Co 10:6.
Of the two readings and , the first goes better with , the second with .
The apostle does not mean that these facts did not really happen, as has been insinuated, but that they had a bearing beyond their immediate signification. The Scripture compilation of the facts of sacred history has the same end as the history itself. The same God who directed the latter willed that it should be committed to writing with a view to those who should live in the final epoch of the world, and for whom those facts, without Scripture, would be as though they were not.
The word signifies: rebuke, correction, 2Ti 3:16-17. This is what the Corinthians needed at that time.
, literally the ends of the ages, is a term corresponding to the acharith hajjamim, the end of the days, in the prophets; comp. the expressions the last times (1Pe 1:20), and the last hour (1Jn 2:18). It is the dispensation of the Messiah which for us falls into two periods, confounded in one in the view of the prophets, that of His purely spiritual kingdom and that of His kingdom of glory. Paul is here speaking of the former. The ages, , denote the whole series of historical periods, and the term the ends of the ages, shows that the Messianic period itself will contain a series of phases.
The verb , to meet, represents the ages which follow one another in the final dispensation, as coming to meet the living. We must prefer the perfect of the Alex. reading to the aorist of the T. R.; Paul does not mean to speak of the meeting itself, but of the whole state of things constituted by this constant approach of the end. This final period is the most solemn of all, for it is during its course that the laws of the Divine kingdom, imperfectly manifested in former periods, display their conclusive effects. Formerly blessings and judgments, all have only a provisional and figurative character. With the final period of history, everything, whether for weal or woe, takes a decisive, eternal value. This is why everything which happened in former times took place with a view to us to whose lot it has fallen to live at this last hour ( ).
The apostle did not himself know the duration of this final period, which in his mind coincided with the development of the Church; but the phrase: the ends of the ages, shows that he did not regard it as so short as is commonly alleged; see on 1Co 7:29.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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. [The facts of the past become examples for the present, because God rules by unchanging principles (Rom 15:4). The Christian dispensation is called “the ends of the ages” because it is the last and final dispensation (1Jo 2:18; Heb 9:26; Mat 13:38-39; 1Pe 4:7). The Christian is the heir of all the past, but none shall inherit after him.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11. These things happened unto them typically, and were written for the admonition of us unto whom the ends of the ages have come down. The dealings of God with His ancient people are invaluable helps to us by way of incentives to holiness and admonition against sin. We are living in the last age preceding the glorious kingdom. The Eden age wound up with the sad calamity of the Fall; the Antediluvian with the Flood; the Patriarchal with Egyptian slavery, plagues and destruction in the Red Sea; the Mosaic with the destruction of Jerusalem by the Roman armies, a million perishing by sword, pestilence and famine, another million sold into slavery, and the scathed and peeled remnant expatriated to the ends of the earth. The Johanic and Messianic dispensation wound up in bloody martyrdom John beheaded and Jesus crucified. So ours is the last, launched in its full-orbed glory on the day of Pentecost and hastening on to its culmination in the great Tribulation, which Jesus says will be more calamitous than any of the preceding judgments winding up the former dispensations. Hence we should all be on the lookout, assured the end is nigh.
Fuente: William Godbey’s Commentary on the New Testament
Verse 11
The ends of the world; the last dispensation, the reign of the Messiah, as distinguished from the patriarchal dispensation, which was the first, and the Mosaic, which was the second; that of the gospel being the third and last of the series.
Fuente: Abbott’s Illustrated New Testament
1Co 10:11. Parallel to 1Co 10:6; as are 1Co 10:7-10 to 1Co 10:5 b.
These things; the foregoing punishments.
Typically: by way of pattern of what will happen to others. Yet they were real events: for they happened to them.
Written for our admonition: cp. Rom 3:19; Rom 4:24; Rom 15:4; see my Romans, Dissertation iii. 3.
The ages: the various world-periods, in which God dealt with men in different modes, e.g. antediluvian, pre-Abrahamic, patriarchal, Mosaic. Of these, the age introduced by Christ is a completion (Heb 9:26) and the end, to be immediately followed by the coming of Christ, the resurrection of the dead, and the new earth and heaven.
Ends, (see under 2Co 11:15,) rather than end: because in the Christian dispensation each of the former ages finds its goal and consummation: This justifies Paul’s assertion that the narratives written in former ages were designed for admonition of those living in the Christian age.
Have come: as though the Christian age had overtaken them; and specially appropriate in the lips of one who lived before the Christian age began.
Fuente: Beet’s Commentary on Selected Books of the New Testament
10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the {k} ends of the world are come.
(k) This our age is called the end, for it is the culmination of all the ages.
Fuente: Geneva Bible Notes
Having cited four specific examples of Israelite failure (1Co 10:7-10), Paul restated the general principle (cf. 1Co 10:6).
The last phrase in this verse refers to the present age as the time of fulfillment about which the Old Testament prophet had spoken. We should be careful that we do not overlook the lessons of history since we live in these times.