Let him that thinketh he standeth, either in a right and sound judgment and opinion of things, or in a state of favour with God, or confirmed in a holy course of life and conversation; standeth in grace, Rom 5:2. A man may stand in these things, and he may but think that he standeth: be it as it will, he is concerned to

take heed lest he fall. He may but think he standeth, and if so, he will fall: he may really stand in a right judgment and opinion of things, and be a member of the church of Christ, and yet may fall into errors and some loose practices, so as to bring down Divine vengeance upon himself; he may have Gods favour so far as concerns external privileges, and yet perish, as many of the Jews did in the instances before mentioned: nay, he may really stand in a state of justification and regeneration, and yet may fall, though not totally and finally, yet foully, so as to lose his peace, and bring Gods severe judgments upon him. Therefore he that thinketh that he standeth, whether his apprehensions be false or true, had need use all means and caution that he may not fall, and that because, if he keepeth his standing, it must be by the use of due means, which God hath appointed in order to that end, though he be also kept by the power of God unto salvation, 1Pe 1:5.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. thinketh he standethstandsand thinks that he stands [BENGEL];that is, stands “by faith . . . well pleasing” to God; incontrast to 1Co 10:5, “withmany of them God was not well pleased” (Ro11:20).

fallfrom his place inthe Church of God (compare 1Co10:8, “fell”). Both temporally and spiritually (Ro14:4). Our security, so far as relates to God, consists in faith;so far as relates to ourselves, it consists in fear.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Wherefore let him that thinketh he standeth,…. Since the Jewish fathers, who enjoyed such peculiar favours and eminent privileges, had such various judgments inflicted on them; since they stood not, but many of them were visible instances of God’s displeasure; they were overthrown and cast down, their carcasses fell in the wilderness, and entered not into the land of rest; therefore all such persons who think themselves safe and sure, trusting to themselves, or depending upon the knowledge and gifts they have, the favours and privileges they enjoy; everyone of these should

take heed lest he fall. This advice was exceeding proper, whether it be considered as spoken to true believers, or formal professors; for true believers may fall into temptation, into sin, from a degree of steadfastness in the Gospel, and from a lively and comfortable exercise of grace; but not finally, totally, and irrecoverably; since they are enclosed in the arms of everlasting love, secured in the hands of Christ, built on a foundation that will never fail, and are kept by an almighty power which can never be overcome; but yet, since they may fall to the dishonour of God, the reproach of the Gospel of Christ, the grieving of the Spirit of God, the wounding of their own souls, the stumbling of weak believers, and the strengthening of the hands of the wicked; such an exhortation is not superfluous, even to such; and many and strong are the reasons and arguments why they should take heed lest they fall; nor are admonitions needless to that which God’s decree and promise secure: since these are often the means in and by which God executes his decree, and makes good his promise; see Ac 27:22. Moreover, if this exhortation be considered as given to formal professors, it is very pertinent; for such as these may fall, as they often do, from that which they seemed to have, from the truths of the Gospel, and a profession of them, and into scandalous sins, and at last into condemnation; and the rather since the apostasy of such persons is injurious to the honour and interest of true religion; hereby the ways of God are evil spoken of, the name of Christ blasphemed, profane sinners hardened, and weak believers stumbled, as by the falls of real Christians: besides, it must be worse for themselves, who hereby bring upon themselves a severe punishment; see 2Pe 2:21 and indeed these seem to be the persons the apostle chiefly respects; not such who truly: thought they stood, and did really stand; for such stand in the true grace and love of God, in Christ, in whom they are chosen, and by whom they are redeemed and saved, and by that faith which he is the author and finisher of; and so shall never finally and totally fall away; but such “that thinketh”, , “who seemeth”, to himself and others, “that he standeth”; and manifestly designs such who were swelled with a vain opinion of themselves, their gifts and knowledge; who tempted God, and “trusted” to themselves, as the Ethiopic version reads it, and despised weak believers; but lest real believers should be hereby discouraged, the apostle adds,

Fuente: John Gill’s Exposition of the Entire Bible

Lest he fall ( ). Negative purpose with and second aorist active subjunctive of .

Fuente: Robertson’s Word Pictures in the New Testament

1) Wherefore let him that thinketh he standeth. (hoste ho dekon estanai) “So then, the one thinking (that) he stands.” Trust in self is perilous. This vanity of self-righteousness was a danger among the Corinth brethren, 1Co 3:18; 1Co 3:21; 1Co 6:1-2. Peter fell into sin, avowing he would never deny the Lord, Mat 26:33-35 three times, Mat 26:69-75.

2) “Take heed lest he fall.” (blepeto me peste) “Let him look (to himself) lest he fall.” Israel, as a nation, did, Rom 11:11; Rom 11:22. The idea of the warning is that one should be cautious of trusting or boasting in the flesh, 1Jn 1:8-9; Jer 10:23.

Fuente: Garner-Howes Baptist Commentary

12. Wherefore let him that thinketh he standeth The Apostle concludes from what goes before, that we must not glory in our beginnings or progress, so as to resign ourselves to carelessness and inactivity. (562) For the Corinthians gloried in their condition in such a way, that, forgetting their weakness, they fell into many crimes. This was a false confidence of such a kind as the Prophets frequently reprove in the Israelitish people. As, however, Papists wrest this passage for the purpose of maintaining their impious doctrine respecting faith, as having constantly doubt connected with it, (563) let us observe that there are two kinds of assurance.

The one is that which rests on the promises of God, because a pious conscience feels assured that God will never be wanting to it; and, relying on this unconquerable persuasion, triumphs boldly and intrepidly over Satan and sin, and yet, nevertheless, keeping in mind its own infirmity, casts itself (564) upon God, and with carefulness and anxiety commits itself to him. This kind of assurance is sacred, and is inseparable from faith, as appears from many passages of Scripture, and especially Rom 8:33.

The other arises from negligence, when men, puffed up with the gifts that they have, give themselves no concern, as if they were beyond the reach of danger, but rest satisfied with their condition. Hence it is that they are exposed to all the assaults of Satan. This is the kind of assurance which Paul would have the Corinthians to abandon, because he saw that they were satisfied with themselves under the influence of a silly conceit. He does not, however, exhort them to be always anxiously in doubt as to the will of God, or to tremble from uncertainty as to their salvation, as Papists dream. (565) In short, let us bear in mind, that Paul is here addressing persons who were puffed up with a base confidence in the flesh, and represses that assurance which is grounded upon men — not upon God. For after commending the Colossians for the solidity or steadfastness of their faith, (Col 2:5,) he exhorts them to be

rooted in Christ, to remain firm, and to be built up and confirmed in the faith. (Col 2:7.)

(562) “ Que nous-nous endormions comme gens asseurez, et sans grand soin;” — “That we should resign ourselves to sleep, as persons who are confident, and without much care.”

(563) “ Par laquelle ils disent qu’il nous faut tousiours douter de la foy;” — “By which they say that we must always doubt as to faith.”

(564) “ Se Remet du tout;” — “Commits itself wholly.”

(565) The reader will observe that our Author has already touched upon this subject at some length, when commenting on chapter 2:12. — Ed.

Fuente: Calvin’s Complete Commentary

(12) Wherefore.This is the practical conclusion of the whole matter. We are to look back on that strange record of splendid privilege and of terrible fall and learn from it the solemn lesson of self-distrust. Led forth by divinely appointed leaders, overshadowed by the Divine Presence, supported by divinely given food and drink, the vast hosts of Israel had passed from the bondage of Egypt into the glorious liberty of children of the living God; yet amid all those who seemed to stand so secure in their relation to God, but a few fell not. Christians, called forth from a more deadly bondage into a more glorious liberty, are in like peril. Let the one who thinks that he stands secure take great heed, lest he fall. The murmuring against their apostolic teachers, the longing to go so far as they could in indulgence without committing actual sin, were terribly significant indications in the Corinthian Church. When we feel ourselves beginning to dislike those who warn us against sin, and when we find ourselves measuring with minute casuistry what is the smallest distance that we can place between ourselves and some desired object of indulgence without actually sinning, then let him that thinketh he standeth take heed lest he fall.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Wherefore As a deduction from the wilderness-history, Paul draws this inference: beware of apostasy. And as this whole passage (1Co 10:1-14) is parallel to 1Co 9:24-27, so this warning against apostasy (1Co 10:12-14) is parallel to Paul’s avoidance of becoming a castaway, 1Co 9:27.

Thinketh Each one’s own consciousness must decide for himself whether he standeth on the Christian journeying-ground or not. But the exhortation of persons not to fall, in this and all other cases, must presuppose that they are really standing in a state of grace. The presupposition is, that if they stand as they are they will be saved. If, as some maintain, they are false professors, either by hypocrisy or self-deception, the sooner they cease to stand the better. Hence all exhortations not to fall are made on the assumption of the possibility and practical liability to fall from a true state of grace, or they are absurd.

Take heed By believing it possible and guarding against it.

Fall From a state in which, if he persevered, he would be saved.

To all this it cannot be wisely replied that, although there is danger of a Christian’s fall, yet the danger will never result; the very warning will be successful and prevent the falling. For in the present case the warning is based on the historic fact that thousands of Israel did fall; and we must not fall as they DID. We are exhorted not to fall from a true state of grace as they fell from a true state of grace. And Paul has taken great pains to declare and show, in 1Co 10:1-4, how they were all, all, all a true part of a true Church, baptized and sacramented, so that their final perdition was a true and fearful fall; a type for true Christians carefully to avoid. If they never truly stood, they never fell; and if they fell, they once stood. If their fault and ruin was in actually falling, then their salvation would have been in actually standing standing just as they were.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For this reason let him who thinks that he stands take heed lest he fall.’

So from all this the general principle arises that we should beware of complacency. We may feel that we are of such stature spiritually that we cannot fall, even that we ‘have knowledge’ (1Co 8:1), have been baptised and partake of the covenant feast, the Lord’s Supper, but that is no guarantee against falling. There is only one such guarantee, the faithfulness of God and constant watch, disciplined living, continuance in faithfulness and prayer (1Co 9:26-27). Arrogance and self-confidence is excluded. We are most likely to fail when our confidence is in ourselves. We must therefore be constantly watchful in our ways (see 1Co 16:13), working out our own salvation with greatest care, but recognising that it is God Who is at work within us to will and to do of His good pleasure (Php 2:12-13) as Christ Himself lives in us and through us (Gal 2:20).

Fuente: Commentary Series on the Bible by Peter Pett

1Co 10:12 . ] Wherefore , warned by these instances from the O. T.

] whosoever thinks that he stands , i.e. is firm and secure (Rom 5:2 , and comp on 1Co 15:1 ) in the Christian life, namely, in strength of faith, virtue, etc. Comp Rom 14:4 .

, ] points to the moral fall, whereby a man comes to live and act in an unchristian way. The greater, in any case, the self-confidence, the greater the danger of such a fall. And how much must the moral illusions abroad at Corinth have made this warning needful! Others understand the continuance in, or falling from, a state of grace to be meant (see Calvin, Bengel, Osiander). But all the admonitions, from 1Co 10:6 onwards (see, too, 1Co 10:14 ), have a direct reference to falling into sins , the consequence of which is a falling from grace so as to come under the divine (comp Gal 5:4 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1971
AGAINST SELF-CONFIDENCE

1Co 10:12. Let him that thinketh he standeth, take heed lest he fall.

THE things which are recorded in the Holy Scriptures are written, not for the entertainment, but for the real improvement, of our minds. Doubtless, as gratifying our curiosity, there is no book under heaven so interesting as the Bible: but as exhibiting what must be realized in our own experience, as shewing us our duties and our difficulties, our helps and our remedies, our punishments and our rewards, it claims, infinitely beyond all other books, our unremitting attention. In this view the Apostle, having mentioned the misconduct of the Israelites in the wilderness, and the destruction which they brought upon themselves by means of it, founds upon their history this solemn admonition; therefore let him that thinketh he standeth, take heed lest he fall.

From these words we may learn,

I.

That all, even the most eminent, are liable to fall

[The most distinguished characters of antiquity have fallen [Note: Noah, Gen 6:9. with 9:21. Lot, 2Pe 2:7-8. with Gen 19:33-36. David, Act 13:22, with 2Sa 11:4-5; 2Sa 11:15. Solomon (who was called Jedediah, the beloved of the Lord, 2Sa 12:24-25.) 1Ki 11:1-9.] They have betrayed their weakness in those very points, wherein their eminence chiefly consisted [Note: Abraham, Rom 4:20. with Gen 12:12-13; Gen 20:2; Gen 20:11. Job, Jam 5:11. with Job 3:3. Moses, Num 12:3. with 20:10, 11. Jeremiah, Jer 9:1. with 20:8, 9. Paul Act 20:24. with 18:9, 10. when he seems to have been struck with a panic.] Who then amongst us will presume to say, I am in no danger of falling [Note: Joh 4:14 and 1Pe 1:23. shew the proper qualities and tendency of grace; but do not at all affect what the Scriptures elsewhere affirm to be the tendency of our inherent corruption.]? ]

II.

That the more self-confident we are, the more likely we are to fall

[Self-confidence naturally emboldens us to rush into temptation And necessarily provokes God to leave us to ourselves By means of the former, our occasions of falling are greatly multiplied: by means of the latter, our ability to stand is utterly withdrawn [Note: We have a striking example of this in Peter, who to gratify his curiosity went into the midst of his enemies, and was then left to experience his own weakness. Mat 26:58; Mat 26:74.] God, for his own honours sake, is concerned to let us fall, in order that we may know and confess, that our sufficiency for any good thing is derived from him alone [Note: Thus he acted towards the Israelites, Deu 1:42-44.] ]

III.

That, if we would be kept from falling, we must look well to our steps

[As in a slippery path peculiar caution is required, and an inattention to our steps will probably issue in some painful accident, so more especially is it necessary to use circumspection in the path of duty. Who can tell the snares and temptations that beset us? Who can tell what may be the consequences of any step we take? Who can reflect on all the circumstances that arose from one single glance of Davids eye, and not feel himself exposed to continual danger? The most important events of our lives may be traced to some trivial cause, some matter of pure indifference: and events, equally or more important, perhaps no less than the everlasting salvation of our souls, may depend on the very next step we take. Surely then we should in all things be circumspect [Note: Exo 23:13.]: we should take heed to our ways; we should walk in an humble dependence on God for direction and support; we should cry to him continually, Hold thou up my goings in thy paths, that my footsteps slip not [Note: Psa 17:5.].]

We shall conclude this subject with a few words of advice:
1.

To those who are offended at the falls of others

[Many, when they see a professor of religion act amiss, are ready to impute his misconduct to the Gospel itself, as though Christianity were only a cloak for hypocrites. But, considering the temptations that surround us, and the corruptions that are within us, it is rather a wonder that any stand, than that some should fall. We mean not to justify, or to extenuate, the sins of any: but we desire that religion should not be represented as promoting that, which it utterly condemns. Let the blame fall on those who merit it, and not be cast indiscriminately on all who profess godliness. Let Judas be branded as a traitor; but let not the odium of his offence attach to all the other Apostles, and to their Divine Master.]

2.

To those who are endeavouring to walk uprightly before God

[It is of considerable use to persons when walking on slippery ground, to have hold of each other, that if one slip, the other may afford him immediate assistance. Many falls and bruises have been escaped by these means. Thus it is of great importance to Christians to walk together in love, each helping to support his neighbour, and receiving help from others in the time of need [Note: Ecc 4:9-10.]. Let all then watch over one another with a godly jealousy. If one fall, let others endeavour instantly, in meekness, to raise him up [Note: Gal 6:1.]. Above all, let every one know in whom his strength is; and pray continually, Hold thou me up, and I shall be safe [Note: Psa 119:117.].

Now to him who is able to keep us from falling, &c. be glory and majesty, dominion and power, both now and ever. Amen [Note: Jude, ver. 24, 25.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

12 Wherefore let him that thinketh he standeth take heed lest he fall.

Ver. 12. That thinks he stands ] If he do but think so, if he be no more than a seemer, he will fall at length into hell’s mouth. A man may live by a form, but he cannot die by a form. Therefore rather seek to be good than seem to be so.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] , viz. in his place as a member of Christ’s church , to be recognized by him at His coming for one of His. To such an one the example of the Israelites is a warning to take heed that he fall not, as they did from their place in God’s church.

Fuente: Henry Alford’s Greek Testament

1Co 10:12-13 . The “examples” just set forth are full of warning ( a ), but with an aspect of ( b ) encouragement besides. ( a ) “So then” with impv [1463] , as in 1Co 3:21 (see note) “he that thinks ( : see note, 1Co 3:18 ) that he stands, let him take heed ( ) lest he fall!” For “such thinking , as it leads to trust in oneself, is the beginning of a perilous security” (Hf [1464] ); this vanity was precisely the danger of the Cor [1465] (see 1Co 4:6 ff., 1Co 5:2 , etc.). For the pf. , in this emphatic sense ( to stand fast ), see parls. A moral “fall” is apprehended, involving personal ruin ( 1Co 10:5 ; 1Co 10:8 ; Rom 11:2 ; Rom 11:22 ). ( b ) The example which alarms the selfconfident, may give hope to the despondent; it shows that the present trials are not unprecedented: , “It is only human temptation that has come upon you” such as men have been through before. 1Co 10:13 follows sharply on 1Co 10:12 , , correcting a depressing fear that would arise in some minds. (see parls.) describes a situation which “has seized” and holds one in its grasp (pf.). connotes both quod hominibus solet (Cv [1466] ) and homini superabilis (Bg [1467] ), such as man can bear (R.V.), (Thd [1468] ). Some give an objective turn to the adj [1469] , reading the clause as one of further warning : “It is only trial from men that has overtaken you” (so, with variations, Chr., Est., Gr [1470] , Bg [1471] opponitur tentatio demoniaca ). But the sequel implies a temptation measured by the strength of the tempted; moreover, as El [1472] says, P. would have written , rather than , if foreboding worse trial in store; nor did he conceive the actual trials of the Cor [1473] , any more than those of the Thess. or Asian Churches (1Th 3:5 , Eph 6:10 ff.), as without diabolical elements (see 20 ff., 1Co 7:5 , 2Co 11:3 ; 2Co 11:14 ), is attached to alone: lit [1474] “temptation has not seized you, except a human (temptation)” i.e. , “otherwise than human”. contrasts the human and Divine; for the natural trial a supernatural Providence guarantees sufficient aid (see parls.). = ( cf. 2Co 1:18 ): “God is faithful in that ( or so that) He etc.”. Paul ascribes to God not the origination, but the control of temptation ( cf. Mat 6:13 , Luk 22:31 f., Jas 1:12 ff.): the is inevitable, lying in the conditions of human nature; God limits it, and supplies along with it the . For the ellipsis in ( ) , cf.1Co 3:21Co 3:2 The art [1475] in , , is individualising: “the temptation” and “the egress” match each other, the latter provided for the former; hence , “also,” indivulso nexu (Bg [1476] ). Issue is a sense of in later Gr [1477] ; in cl [1478] Gr [1479] disembarkation , then exit , escape . In (for gen [1480] inf [1481] of purpose , see Wr [1482] , p. 408) the subject is not expressed; as coming under God’s general dealing with men, it is conceived indefinitely “that one may be able to bear”. Shut into a cul de sac , a man despairs; but let him see a door open for his exit, and he will struggle on with his load. signifies getting clear away from the struggle; , holding up under it, the latter made possible by the hope of the former. How different all this from the Stoic consolation of suicide: “The door stands open”! In the Cor [1483] “temptation” we must include both the allurements of idolatry and the persecution which its abandonment entailed.

[1463] imperative mood.

[1464] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[1465] Corinth, Corinthian or Corinthians.

[1466] Calvin’s In Nov. Testamentum Commentarii .

[1467] Bengel’s Gnomon Novi Testamenti.

[1468] Theodoret, Greek Commentator.

[1469] adjective.

[1470] Greek, or Grotius’ Annotationes in N.T.

[1471] Bengel’s Gnomon Novi Testamenti.

[1472] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1473] Corinth, Corinthian or Corinthians.

[1474] literal, literally.

[1475] grammatical article.

[1476] Bengel’s Gnomon Novi Testamenti.

[1477] Greek, or Grotius’ Annotationes in N.T.

[1478] classical.

[1479] Greek, or Grotius’ Annotationes in N.T.

[1480] genitive case.

[1481] infinitive mood.

[1482] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[1483] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

Wherefore = So then.

take heed = look to it. Greek. blepo. App-133.

lest. App-105. This has passed into a proverb. Figure of speech Paroemia. App-6.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] , viz. in his place as a member of Christs church, to be recognized by him at His coming for one of His. To such an one the example of the Israelites is a warning to take heed that he fall not, as they did from their place in Gods church.

Fuente: The Greek Testament

1Co 10:12. ) he, who stands, and thinks that he stands.-, that he stands) well-pleasing to God, 1Co 10:5.- , lest he fall) 1Co 10:8; 1Co 10:5.

Fuente: Gnomon of the New Testament

1Co 10:12

1Co 10:12

Wherefore let him that thinketh he standeth take heed lest he fall.-When one feels most confidence in himself, then there is the greatest danger that he will be presumptuous and commit the greatest sin. Poor in spirit, contrite and humble in heart are qualities that God loves in man. [Distrust of self leads to trust in God, and God loves not him who thanked God that he was not as other men are, and felt that his good deeds and holy life entitled him to the high privileges of divine favor; but loved him who in humility smote upon his breast and cried, Be merciful to me a sinner. Self-confidence leads to reliance on self instead of God.]

Fuente: Old and New Testaments Restoration Commentary

1Co 4:6-8, 1Co 8:2, Pro 16:18, Pro 28:14, Mat 26:33, Mat 26:34, Mat 26:40, Mat 26:41, Rom 11:20, Rev 3:17, Rev 3:18

Reciprocal: Gen 9:21 – and was Gen 19:35 – General 1Ki 11:8 – all his strange wives Eze 3:21 – if thou Mat 26:35 – Though Mat 26:70 – General Mar 4:17 – when Mar 14:30 – before Mar 14:71 – General Luk 22:62 – and wept Joh 13:38 – Wilt Act 5:11 – General Rom 11:18 – Boast not 1Co 4:10 – but ye Gal 6:1 – considering Heb 3:12 – Take Heb 4:1 – us therefore Heb 12:15 – Looking 1Pe 4:18 – if

Fuente: The Treasury of Scripture Knowledge

THE CHRISTIANS WARNING

Let him that thinketh he standeth take heed lest he fall.

1Co 10:12

At the time the Apostle wrote it was a very dangerous thing to profess oneself a Christian. It was very seldom that a Christian apostatised, but sometimes it did happen that the faith of one gave way, and whenever it did so it was generally because of this very reason St. Paul speaks of here, i.e. spiritual pride. None of us need fear being obliged by violence and torture to give up our faith.

I. What we have to fear is that we may be tempted to give it up willingly, to yield to the seductions of the world and the flesh. The world has bad customs, dishonest customs, selfish customs, and when we yield to those we fall from grace and stain our souls with sin. The body, too, has its own special temptations to greediness, to impatience, to impurity, and when we allow these to rule over us we fall from grace. We are tempted by these things constantly. Not a day passes without our being a hundred times tried by some of these things. The only safeguard against them lies in prayer and watchfulness and, above all, in constant humility of spirit. Let him that thinketh he standeth take heed lest he fall. If we are presumptuous, we get tripped up by a temptation; if we are humble and look well to our conduct, then, by the grace of God, we avoid it. You know which of the two it is that stumblesthe man who holds his head high, too high to allow him to notice whither he is going and whether there is anything in his way, or the careful and modest person who looks upon the ground and takes notice where he puts his feet! Any stone or stick accidentally lying in the road will trip up the one, while the other sees each danger and avoids it.

II. Our safeguard is in being humble.God resisteth the proud; but giveth grace unto the humble. There is surely enough to humble us in our nature and our circumstances. Sinful by nature; prone to the indulgence of all kinds of bad passions, subject to reverses of fortune, to attacks of sickness, to pain, and certain to die, there is enough to humble us surely in all these things. How should we be proud when there is not a day of our whole lives without sin? How should we be proud whom the next fever-breath of infection, coming we know not whence, may kill? Humility suits us best; humility is our safeguard.

III. We shall never indeed be able to fix the limits of Gods grace on the one hand, of mans co-operation on the other, in the work of salvation. We cannot tell where the one begins and the other leaves off. But the less we attribute to ourselves of the work of salvation, and the more we attribute to God, the safer we shall be. God, we must never forget, provides the salvation by His Son Jesus Christ. God, we must never forget, works the work of salvation in our souls by His Holy Spirit. But yet the soul of man is a live thing, and cannot be saved without its own free will. It is like a live tree that has to be trained into the shape you wish, and not like a dead trunk that you can cut and carve into any shape you choose. It is gifted with the power of free choice and will, and the question is, in which way does that free will turn? Does the heart turn towards evil or towards good? Everything seems to depend upon that. Prayers, sacraments, ordinances, nothing will save a soul that keeps on persistently choosing evil in spite of these means of grace.

IV. The greater the pride, the surer is the destruction.Let us ever think lowly of ourselves and our spiritual state. The more clearly we see our own sinfulness and imperfection, the more earnestly we shall cast ourselves at the foot of the Cross and trust ourselves to the merits of Our Saviour, Jesus Christ. In Him is all inspiration to a holy life; in Him all forgiveness for our transgression and sin; in Him all comfort and support when we lie upon the bed of death; by Him an abundant entrance into the Kingdom of Heaven.

Illustration

Pray very specially for those who stand in prominent positions, for it is not easy to keep a clear head when one is upon the top of a pinnacle; but when you have prayed for them, pray also for yourselves. God can keep men in safety on the tops of pinnacles if He puts them there; but the men in the valley will fall if they think they can keep themselves securely. Mr. Spurgeon was talking once to a lady, who assured him again and again that she prayed daily for him that he might be kept humble. He told her that he should pray the same prayer for her; and when she said, Oh, I am never tempted to be proud, he replied, Well, dear friend, I am afraid you are very far gone in that direction already, or else you would not talk as you do.

Fuente: Church Pulpit Commentary

1Co 10:12. This verse is good general advice, appropriate for all people in all ages. No one is in as much danger of falling as the man who is too sure of himself. (Paul showed the opposite attitude in chapter 9:27.) The Corinthians were so puffed up over their spiritual gifts and other advantages; they had that overconfident feeling, so the admonition was peculiarly needed for them.

Fuente: Combined Bible Commentary

1Co 10:12. Wherefore let him that thinketh he standeth take heed lest he fallfor since our greatest danger lies in a presumptuous, confidence of our safety (of which Peters fall is the great outstanding example), our true safety will be found to lie in a humble distrust of ourselves, and continual watchfulness.

Fuente: A Popular Commentary on the New Testament

These words are an inference which our apostle draws from the foregoing discourse. Seeing that so many who enjoyed great privileges among the Jews, were yet punished greatly for their sins; seeing that sacraments are no privileges either from sin, or from plagues; therefore let him that thinketh he standeth, take heed, &c.

Where note, 1. A great mutability to which human nature is subject: he that thinketh he standeth, may fall.

Man’s condition is according to his place and station: this is threefold.

The first place is heaven: this is fixed and confirmed, a kingdom that cannot be shaken: the saints there are standing pillars, free from all possibility of falling.

The second place is hell, where sinners are bound hand and foot; and being fallen, are without any possibility of rising.

The third place is this earth on which we live, where men both stand and fall; and the best are subject to failing, being sons of Adam as well as sons of God; partly flesh and partly spirit.

Note, 2. The vigilancy required in order to our standing, Take heed. How many thousands have fallen by a presumptuous confidence of their own strength in standing! they fell by thinking it impossible to fall.

A Christian’s motto is Cavendo Tutus; never safe, but when wary and watchful. Let a Christian always keep a jealous eye upon the weakness and inconstancy of his nature, and with a believing eye look up to the promise and power of God, and he shall be both preserved from falling, and also be presented faultless and unblamable in the day of Christ: if ever we stand in the day of trial, ’tis fear and faith must enable us to stand.

Fuente: Expository Notes with Practical Observations on the New Testament

3. The application of these examples to the Church of Corinth. 1Co 10:12-22.

The parallel which the apostle had proposed to draw between the Israelites and Christians is closed. He now makes the practical application of it to the spiritual state of the Corinthians, an application which has, in the first place, a general character (1Co 10:12-13), but which soon passes more specially to the important point which Paul has in view from 1Co 9:23, participation in the sacrificial banquets (1Co 10:14-22).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Wherefore let him that thinketh he standeth take heed lest he fall. [The weaknesses of saints in former days, notwithstanding their privileges, should warn us of our own frailty lest we presume to dally with temptation, and so fall. This verse is a stumbling-block to those who hold the doctrine “once in grace, always in grace.” Whedon aptly says of the Israelites: “If they never truly stood, they never fell; and if they fell, they once stood. If their fault and ruin was in actually falling, then their salvation would have been in actually standing–standing just as they were.” Their history does not show the mere possibility of apostasy, but demonstrates its actual reality, and the sad prevalence of it. But the apostle, well aware that so weighty and forceful an argument would breed a spirit of hopelessness and despair in the breasts of the Corinthians, now sets himself to show that the temptations so fatal to Israel need not prove similarly disastrous to them if they were not presumptuous, but looked to God to aid them in escaping such temptations.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

TEMPTATION

12. So let him that thinketh he stands take heed lest he may fall. This verse is clear and conclusive, settling the question beyond all controversy as to our constant liability to fall, and forfeit our probation. A dogma has prevailed flatly contradictory of this clear Pauline statement, i. e., that all who have once enjoyed the salvation of the Lord will ere long reach the kingdom of glory, i. e., that the backslider goes to Hell. Not only the opposite, but the very contradictory, of this dogma is true. Let us begin with Satan and take an invoice of Hells inmates. The devil himself was once the bright archangel Lucifer, enjoying ineffable bliss among the angels in Heaven. Pursuant to the perfect freedom and momentous responsibility appertaining to the created intelligences of all worlds, who were originally on probation, he kept not his first estate (Jud 1:6), but fell (Isaiah

1Co 14:12), many others following his sad example; kept not their first estate,

but, leaving their own habitation, were cast out to suffer adamantine chains and penal fires forever. We must remember God never created a devil, could not, as it is impossible for evil to emanate from good. Therefore all the devils in Hell were at one time angels living in the kingdom of God; the wonderful redemption of Christ so effectually reaches the whole human race that all are born in the kingdom of God like the prodigal son and his older brother, and only get out by sinning out, and we see in the case of the elder brother that he never did get out. The conclusion from Gods Word is irresistible: the whole human race, through the redemption of Christ, is born in a justified state, not the children of the devil, as in that case dying infants would all go to Hell, but the children of God, heirs of the covenant.

Hence we see, as in the case of the prodigal son, that every sinner converted is simply a backslider reclaimed, having been a citizen of the kingdom in his infancy before he backslid out. Hence you see the utter falsity of the dogma that every backslider will be saved. Instead of there being no backslider in Hell, there are none in the bottomless pit but backsliders: Satan himself at the beginning an old backslider; all the devils following on, fallen angels, and then every human being, having enjoyed the salvation of the Lord in infancy, now backslidden, fallen and become the inmate of hopeless despair. Never forget the wholesome Pauline admonition, Let him that thinketh he stand take heed lest he fall.

Fuente: William Godbey’s Commentary on the New Testament

1Co 10:12. Desired result of the foregoing narratives.

He that thinks: the man’s opinion about himself, whether true or false. Cp. 1Co 7:40. Same word (R.V. reputed) in Gal 2:2; Gal 2:6; Gal 2:9. The man of whom Paul thinks actually stands: else he could not fall.

Stand: Rom 5:2; Rom 11:20 : retain his Christian position.

Fall: lose it by committing the sins of 1Co 10:7 ff. Cp. Rom 11:11; Rom 11:22.

Fuente: Beet’s Commentary on Selected Books of the New Testament

10:12 {4} Wherefore let him that thinketh he standeth take heed lest he fall.

(4) In conclusion he descends to the Corinthians themselves, warning them that they do not please themselves, but rather that they prevent the wiles of Satan. Yet he uses an declaration and comforts them, that he may not seem to make them altogether similar to those wicked idolaters and condemners of Christ, who perished in the wilderness.

Fuente: Geneva Bible Notes

Paul concluded with a word of warning to those who felt too confident that they were all right with God (cf. 1Co 10:1-4; 1Co 8:4-6). The "strong" who felt free to participate in pagan feasts seem to be those he had in mind. Self-confidence could lead to a spiritual fall, as it had so often in Israel’s history.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)