1 Corinthians 10:1

X.

(1) Moreover, brethren,. . . .—Better, For I would not, brethren, that you should be ignorant. From the strong statement of personal self-distrust with which the previous chapter concludes, the Apostle now passes on to show that Jewish history contains solemn examples of the falling-away of those who seemed to stand strong in divine favour and privilege. The same kind of dangers still beset God’s people, but they will never be greater than the strength which God will give to bear them. These thoughts are then applied to the immediate subject in hand, viz., the partaking of meat which had been used in the heathen temples. The subject is, as it were, taken up from 1Co_8:13, where an expression of personal willingness to forego a right, led the writer aside to the subject which occupies 1 Corinthians 9. Uniting 1Co_11:1, with the last verse of this chapter, the general outline of the argument is as follows:—

1Co_10:1-11. The history of the Jewish Church contains examples which ought to be warnings against self-confidence.

1Co_10:12-14. These thoughts should make the Christians distrustful of themselves, but not hopeless.

1Co_10:15-17. The unity of the Christian body with Christ, as expressed and realised in the Holy Communion, renders impossible a communion of the same body with the objects of idolatrous worship.

1Co_10:18-22. Any partaking of idolatrous feasts would involve union to such extent as would compromise, just as Israel’s partaking of sacrifical offerings involved union with the altar of Jehovah.

1Co_10:23 -1Co_11:1. An enunciation of the principles deduced from the foregoing considerations which should guide the Corinthian Christians in their partaking of meat which might have been offered to idols.

That ye should be ignorant.—The thought here is not that his readers were at all likely to be ignorant of the mere historical fact which he now recalls, and with which they were doubtless quite familiar, but that they were probably unmindful of the spiritual lessons which are to be learnt from such a grouping of the facts as the Apostle now gives, and of the striking contrast between the enjoyment of great privileges by all (five times emphatically repeated) and the apostacy of the greater part of them. The Apostle assumes their familiarity with the facts referred to, and does not feel it needful to mention that of the “all,” literally only two (Joshua and Caleb) gained the ultimate approval of Jehovah.

Our fathers.—These words need not limit the reference of this teaching to the Jewish Christians only. It would include all Christians by right of spiritual descent.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. I would not that ye should be ignorant] A characteristic expression of St Paul. Cf. ch. 1Co_12:1, and Rom_1:13; Rom_11:25; 2Co_1:8; 1Th_4:13.

all our fathers] The emphasis on ‘all’ here—it is repeated five times—serves to point out the moral that though all without exception received the privileges, the greater number were very far from using them aright. The lesson is still more closely driven home in 1Co_10:11-12. The Israelites were as much the people of God as we, yet most of them fell. Why should we think, then, that we have less need for watchfulness than they? Some have thought that the expression ‘our fathers’ implies that St Paul was here speaking to Jews only. But this is not necessary. For (1) he might have used the expression as being himself a Jew, and (2) the Israelites were the spiritual progenitors of tie Christian Church. See Rom_4:16; Rom_9:5.

were under the cloud] Cf. Exo_13:20-22; Exo_14:19; Exo_40:34-38; Num_9:16-23; Num_14:14; Deu_1:33; Psa_78:14; Psa_105:39.

passed through the sea] Exodus 14.; Num_33:8; Jos_4:23; Psa_78:13.

Ch. 1Co_10:1-14. The Example of Israel a Warning to Christians

In this chapter the direct argument concerning meats offered to idols is resumed in 1Co_10:14. The first fourteen verses of this chapter, like chapter 9., are parenthetical. But if we read ‘for’ with the best MSS. and versions, instead of the ‘moreover’ of our English version, we are to understand that there is a very close connection between this and the last verse of the preceding chapter. See 1Co_10:12. We are taught in 1Co_10:1-14, (1) that the possession of great privileges does not secure us from danger. But this is not the only link of connection. We learn, (2) that the worst sins of Israel were the direct result of idolatry, and hence a strong argument is derived against regarding idolatry as a light matter (1Co_10:14). And perhaps, with De Wette, we may also regard the actions of the Israelites as awful examples, (3) of the abuse of freedom, the danger which was just now most likely to befall the infant Church. “They were tempted to think that all things were safe to do, because all things were lawful.” Robertson.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Moreover, brethren - But, or now (δε de). This verse, with the following illustrations 1Co 10:1-4, is properly connected in Paul’s argument with the statements which he had made in 1Co 8:8, etc., and is designed to show the danger which would result from their partaking of the feasts that were celebrated in honor of idols. It is not improbable, as Mr. Locke supposes, that the Corinthians might have urged that they were constantly solicited by their pagan friends to attend those feasts; that in their circumstances it was scarcely possible to avoid it; that there could be no danger of their relapsing into idolatry; and their doing so could not be offensive to God, since they were known to be Christians; since they had been baptized, and purified from sin; since they were devoted to his service; since they knew that an idol was nothing in the world; and since they had been so highly favored, as the people of God, with so many extraordinary endowments, and were so strongly guarded against the possibility of becoming idolaters. To meet these considerations, Paul refers them to the example of the ancient Jews. They also were the people of God. They had been solemnly dedicated to Moses and to God. They had been especially favored with spiritual food from heaven, and with drink miraculously, poured from the rock. Yet notwithstanding this, they had forgotten God, had become idolaters, and had been destroyed. By their example, therefore, Paul would warn the Corinthians against a similar danger.

I would not that ye should be ignorant - A large part of the church at Corinth were Gentiles. It could hardly be supposed that they were well informed respecting the ancient history of the Jews. Probably they had read these things in the Old Testament; but they might not have them distinctly in their recollection. Paul brings them distinctly before their minds, as an illustration and an admonition. The sense is, “I would not have you unmindful or forgetful of these things; I would have you recollect this case, and suffer their example to influence your conduct. I would not have you suppose that even a solemn consecration to God and the possession of distinguished tokens of divine favor are a security against the danger of sin, and even apostasy; since the example of the favored Jews shows that even in such circumstances there is danger.”

How that all our fathers - That is, the fathers of the Jewish community; the fathers of us who are Jews. Paul speaks here as being himself a Jew, and refers to his own ancestors as such. The word “all” here seems to be introduced to give emphasis to the fact that even those who were destroyed 1Co 10:5 also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. The entire Jewish community which Moses led forth from Egypt had thus been devoted to him.

Were under the cloud - The cloud - the “Shechinah” - the visible symbol of the divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light; Exo 13:21-22. In the dangers of the Jews, when closely pressed by the Egyptians, it went beHinD them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defense; Exo 14:20. In the wilderness, when traveling through the burning desert, it seems to have been expanded over the camp as a covering, and a defense from the intense rays of a burning sun; Num 10:34, “And the cloud of Jehovah was upon them by day;” Num 14:14, “Thy cloud standeth over them.” To this fact the apostle refers here. It was a symbol of the divine favor and protection; comp Isa 4:5. It was a guide, a shelter, and a defense. The Jewish Rabbis say that “the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them.” Pirke Eleazer, chapter 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at. a distance it appeared as a pillar.

And all passed through the sea - The Red Sea, under the guidance of Moses, and by the miraculous interposition of God; Exo 14:21-22. This was also a proof of the divine protection and favor, and is so adduced by the apostle. His object is to accumulate the evidences of the divine favor to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Co 10:1-3. Moreover — Or now; brethren — That you may be induced to attend to the exhortation which I have been giving you, and may run your Christian race with resolution, zeal, and diligence, and not become reprobates, consider how highly favoured your fathers were, who were God’s elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud, that eminent token of God’s gracious presence with them, which defended them from the Egyptians; (Exo 14:20;) being to the latter a cloud of darkness, but giving light by night to the Israelites; the cloud which accompanied them in their journeyings, and was spread over them like a covering, to screen them from the heat of the sun, intense in the deserts of Arabia, Num 14:14. And all passed through the sea — God opening a way through the midst of the waters; and were all baptized, as it were, unto Moses — Initiated into the religion which he taught them; in the cloud and in the sea — Perhaps sprinkled here and there with drops of water from the sea, and from the cloud, by which baptism might be more evidently signified. But whether or not, as the Israelites, by being hid from the Egyptians under the cloud, and by passing through the sea, were made to declare their belief in the Lord and in his servant Moses, (Exo 14:31,) the apostle very properly represents them as being thereby baptised unto Moses. And did all eat the same spiritual meat — That is, the manna, which was an emblem of the bread of life; that came down from heaven — Namely, 1st, Of Christ’s flesh and blood, or his obedience unto death, which is meat indeed, Joh 6:55. 2d, Of his heavenly doctrine, whereby the souls of the faithful are supported and nourished, Joh 6:63. And 3d, Of the sacramental bread which we eat at his table. The word spiritual is here used for typical, as it is also Rev 11:8, where we read, Which great city spiritually, (that is, typically,) is called Sodom and Egypt. That the feeding of the Israelites with manna had a typical meaning, appears from Deu 8:3; and that it signified true doctrine in particular, appears from its being called angels’ food, Psa 78:25. And it is termed spiritual meat, because the spiritual blessings which it typified were the same with those typified by the bread in the Lord’s supper, which the Corinthians ate.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CONTINUANCE OF RESPONSE TOUCHING PAUL’S GENUINE APOSTOLICITY, 1Co_10:1-13.

The picture of the Grecian games closing the last chapter, (1Co_10:24-27,) and this picture of the wilderness history of Israel, (1Co_10:1-13,) are beautiful counterparts of each other. The former (applied by Paul specially to himself) draws from Grecian life, and the latter (which includes the Corinthians with himself) from Hebrew memories, a vivid illustration of the Christian life. The former would appeal to the feeling of Paul’s Gentile readers; the latter, more especially to the Jewish; but nevertheless assumes that the Gentile converts are becoming familiar with that dispensation which was specially preparatory to Christianity. Hence both classes recognise the Jewish ancestry as spiritual fathers. 1Co_10:1.

From all this parallelism the reason will appear why we consider this paragraph as a continuance of Paul’s response in regard to his own apostolicity, yet now including his Corinthian brethren as typified with himself. The race from starting-point to goal, and the pilgrimage from Egypt to Canaan, each furnishes an image of our transit through and from earth to heaven. The former, however, is upon a small scale, and is the immediate creation of the apostle’s own conception; the latter is extended, filled with symbolical details, and is not a mere momentary product of the apostle’s individual fancy, but an established type, recorded for the very purpose of admonition. The two passages should be read together as parallels, and as both lying in the line of thought illustrating the duty of Christian self-restriction. The general principle is undoubtedly true, that the Old Testament dispensation was, in its great structure, a type of the new. Under this general typism countless analogies and illustrations would arise in minute details of history. These minute resemblances, however, are rather illustrations than types. They are such as the conception of the individual author traces out, not organic and divinely fixed prefigurations.

5. Israel’s wilderness-sojourn a type of the Christian race, 1Co_10:1-13.

1. I would not that ye should be ignorant—Or that ye should ignore what you so well know.

All—This word occurs five times in the passage, (1Co_10:1-4,) and stands in contrast with the many of 1Co_10:5. All started from Egypt, but only Caleb and Joshua, with perhaps a few others, arrived in Canaan. So in the last chapter all run, but only one wins.

Under the cloud—The miraculous pillar of cloud by day, which was a pillar of fire by night, in which “the Lord went before” Israel. Exo_13:20-22. In the passage of the Red Sea this cloud removed, and so went behind the camp of the Israelites as to hang between them and the Egyptians. The cloud thus between the two shed at once darkness upon the Egyptians and light upon Israel. In passing from front to rear of the Hebrew camp it may have so passed over it that the people were literally under the cloud. At any rate they were under its protection. Of course it was not a water cloud, and no rain or sprinkling can be supposed to have dropped from it.

Passed through the sea—In safety. Exo_14:29-30.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

1Co_10:1.—Notice “for,” true reading, connecting closely with ix. ult. Q.d. “I am not secure from becoming a ‘castaway’; you are not yet sure of the prize; for it is ever a law of God’s people and their life,” etc. I would not … ignorant.—Found (with slight variation) in Rom_1:13; Rom_11:25; 1Co_12:1; 2Co_1:8; 1Th_4:13. Add (for the thought) 2Co_8:1. He is a “steward of the mystery,” and is anxious to get what is entrusted to him dispensed. Our fathers.—Evidently the sin animadverted upon in this chapter is the liability and temptation of the Gentile section of the Church. But he is a Christian who still claims “the fathers” as his own; (perhaps some of the Gentiles had been proselytes before conversion to Christianity). The Church is the real Israel; the continuity of the dispensations and of the covenant of God (cf. Gal_3:7-9; Gal_3:14; Gal_3:29) is maintained in the deep unity of One Covenant People, whether for some centuries accidentally Israelite, or now Gentile and Israelite indifferently. As in the parallel fact that he appeals to the Old Testament when dealing with Gentile Christians as well as with Jewish, the whole Past belongs to the new Church,—its Scriptures, its “fathers,” its God. Or, conversely, as here, “the Church in the wilderness” (Act_7:38) had our Sacraments and our Christ—“whom they tempted” (1Co_10:9)—before us. Under … through.—Literal, historical, but “in” (1Co_10:2) passes over to the underlying significance. Quite worthless as bearing upon the question of the mode of baptism, unless perhaps as an ad hominem argument against a certain type of disputant, thus: “The cloud sprinkled them, the sea splashed them with its spray; the only immersion was that of the doomed Egyptians!” But the question how much water should be used is parallel with the question how much bread should be eaten, how much wine drunk, in order to a valid participation in the Lord’s Supper. [The question of the subjects of baptism is of vital significance.]

1Co_10:3. Spiritual.—Not to be discussed apart from the specialised meaning of “spiritual” in chaps. 2,

3. “Belonging to the realm of facts in which God the Spirit and the awakened ‘spirit’ in man, and these in communion by the gracious action of the Holy Spirit upon the latter, are the leading and typical facts.” Very pertinent is Rev_11:8 : “which spiritually is called Sodom.” Also Gal_4:24. The Manna (Exo_16:14-15; Exo_17:6), with Christ’s comment, Joh_6:31-32 (and Psa_78:24). Twice a rock was smitten—a “rock” (tzur) at Rephidim, under Sinai, and at Kadesh a “cliff” (selah); in the first year of the Exodus, and in the last, just before the new start to Canaan, respectively. These are quite sufficient basis for Paul’s use of the Old Testament narrative, without supposing him to sanction or adopt the foolish Rabbinical fables of the rock in Rephidim being an isolated mass which, with its spring of water, gathered itself into a quasi-globular form, “like a swarm of bees,” and, rolling along by itself, or even “carried by Miriam [!],” accompanied the host through their wilderness wanderings. This can scarcely have been anything but an allegory to the Rabbis themselves; and even if it be as old as Paul’s time—which is not certain about anything in the mass of material vaguely called the Talmud, whose earliest written form dates many years later—the utmost that can be said is well put by Dr. Driver: “The particular expression chosen by the Apostle may have been suggested to him by his acquaintance with the legend current among the Jews; but it is evident that he gives it an entirely different application, and that he uses it, not in a literal sense, but figuratively” (Expositor, January 1889). Stanley also points out that “the cloud” and “the sea” are not called “spiritual”; the manna and the water from the rock were already Messianically expounded by the Jewish teachers; whilst, until Christian baptism had been instituted, no use of the cloud and sea would be suggested, and would only occur to a Christian Rabbi like Paul.

1Co_10:5.—Cf. Heb_3:7 to Heb_4:13 for the general strain of this paragraph. Also cf. “All … all … all … all … many” here with “All … all … all … some” in 1Co_9:22. Q.d. “I may do all I can do, God may do all He can do, yet some will not be saved. See to it that ye are saved.” [Cf. Christ’s reply: “Few or many, strive yourself to enter” (Luk_13:23).]

1Co_10:6. Examples for us, or “examples of us,” which? Grammatically each finds supporters. Both are true; the former because the latter is true; on the general principle of the paragraph, that the “History of the Church” may be extended backward into even wilderness days. Evil things.—Quite general in reference; and “lust” must not be confined to the sin of 1Co_10:8. (Cf. Rom_7:7; Jas_1:15; 1Jn_2:16.

1Co_10:7. Idolaters.—In the same sense as in 1Co_10:14. No sudden and complete lapse is contemplated, but the complicity with, and countenance of, idolatry involved in eating at the public heathen banquets, which of course might prove the first step to a complete relapse. For the history, see Exo_32:6. Play was in fact, but by no necessary implication in the word, lascivious “play” or “sport.” At Corinth notoriously, but in heathenism everywhere, idolatry was linked with, degenerated into, sensuality; and even made sensuality service to the gods, and a means of enrichment of the Temple treasuries. [Men and women “presented their bodies a living sacrifice” (Rom_12:1).]

1Co_10:8.—Num_25:1-9 (and Josephus) say 24,000, not 23,000. “Paul follows a Jewish tradition which deducted 1,000 as being the number of those who were hanged by the judges, so that only 23,000 would be killed by the plague” (Evans). Most modern commentators dismiss as valueless all attempts at removing the apparent discrepancy, and would account the discrepancy itself of small importance, as “a slip of Paul’s memory,” or “a slip of the pen of Paul’s amanuensis”; either way obviously regarding his inspiration and that of the Epistle as not absolutely requiring “inerrancy in the original autographs.” Certainly “in one day” is not so emphatic as to imply “and a thousand more, the balance, on another.”

1Co_10:9.—Note “Lord,” not “Christ,” is now the widely supported reading. Yet “ ‘Lord’ and ‘Christ’ equally refer to Christ’s presence in the Old Testament, as implied in 1Co_10:4; Jud_1:5; Heb_11:26” (Stanley). Moreover, something is due to the form of the sentence; it is not expressly said that Israel tempted Christ; we do “tempt Christ.” [For similar Gospel turns given to Old Testament phrases and facts, see, besides Heb_11:26; Heb_11:7; Rom_4:13 : cf. again this with Mat_5:5 (Psa_37:11), ib. 3] Tempted.—Num_21:4; Num_21:6. See homiletic material on 1Co_10:13. Here “put God’s patience to the test.” The word is strengthened here with a prefix which intensifies its meaning: “put Him to uttermost proof”; “unbelief, impatience, presumptuousness” being elements in their sin; suggesting a “longing for the sensual gratifications of their old heathen life, and a desire to shake off the restraints of Christianity” (Ellicott).

1Co_10:10.—Num_16:41-50. The murmuring against Moses and Aaron being perhaps covertly intended as a suggestive parallel to the Corinthian murmuring against Paul’s Apostolic authority. Yet it of course aims higher than at any human authority. The destroyer.—Q.d. “the destroying angel,” whose physical instrument of chastisement was “a plague.” As in 2Sa_24:16; Isa_37:36. So Paul discloses a personal, Divine wrath behind the prevalent sickness and the deaths at Corinth (1Co_11:30).

1Co_10:11. Happened … were written.—There was a purpose moulding the facts; the written record was also the expression of a purpose. If we may use the human analogue: just as the writer of “a novel with a purpose” first constructs his characters and his story, and then publishes his teaching through the vehicle of his narrative, by writing and printing it. The vehicle of instruction is here not a fiction, but a history (“these things happened”), in which the sovereign “authorship” of God and the absolutely free activity and “authorship” of man are found, as always, in “collaboration.” Ends of the ages.—The great dispensational periods in God’s whole Redemption history: Antediluvian, Patriarchal, Mosaic. In a sense these are successive, the Christian age being the last; after Christianity, Eternity. Yet the truer view sees what is essential in each running on side by side with the next later to arise, so that all “arrive” together at the beginning of the “age to come” (Mat_12:32; cf. significantly, Mar_10:30). For ensamples,—“Typically,” as 1Co_10:6. So Rom_5:14 (strengthened by 1Co_15:45). The serviceableness of the Old Testament for teaching New Testament truth is not a happy accident, but the result of the intention of Him Who is the Author of History.

1Co_10:13.—“Take warning. But also take courage!” See homiletic treatment.

1Co_10:15.—“I take you at your own valuation; the more reason, if you are such wise men, that you should see how my warning is warranted.”

1Co_10:16. Cup of blessing.—The name given to the third [or fourth,—authorities differ hopelessly] cup of wine solemnly drunk at a Passover Supper, over which the master of the feast said, “Blessed be Thou, O Lord our God, the King of the World, who hast created the fruit of the vine.” [This is the starting-point of the Saviour’s thought (Joh_15:1).] But the name was already associating itself with the Christian custom of pronouncing a blessing or thanksgiving in connection with “the cup” at the Lord’s Supper. “After the same manner” (1Co_11:25) implies that He gave thanks over His cup (1Co_10:21) as well as over His bread; and the first giving of thanks, that over the bread, is called “blessing” in Mat_26:26. (On the general subject, see Separate Homily on 1Co_11:20.) Note that “communion” here, “partakers” (1Co_10:18), and “fellowship” (1Co_10:20) are cognate words, as shown in the 1Co_10:18; 1Co_10:20 are thus exegetical of the “communion” of this verse. (“Partakers with Christ” or “partakers of Christ,” in Heb_3:14, has, as matter of mere verbal exegesis, the same ambiguity as here between “Common participation with each other in,” and “Communion with, the blood of Christ (i.e. ultimately with Himself). The exact meaning will be for each man determined by his reading of the whole teaching of the New Testament upon the subject. We … we.—No definite, or decisive, pronouncement as to the persons who did, or who rightly should, “administer.” Paul’s “we” is the French “on,” q.d. “Which is broken in our Churches in our custom and manner of having amongst us ‘the Lord’s Supper.’ ” “We Christians, as a new religious community.”

1Co_10:18. After the flesh.—Showing that he has been all along writing in the presence of the thought of a continuous “spiritual” “Israel.” The custom of making a sacred meal of the greater part of the flesh of the peace offerings is in Lev_8:31; Deu_12:18; Deu_16:11; 1Sa_9:23-24, etc. This gave Paul an argument appealing to the Jewish-Christian section of the Church. With the altar.—Not, as the parallels would suggest, with God, as though that were too solemn to say in such a connection.

1Co_10:19.—“Do I contradict what I said in 1Co_8:4, or in Rom_14:14?” [1Ti_4:4 his still unchanged conviction.] “For Christians I said indeed that these things have no real significance; to the heathen around you they have a very real significance; and the powers of the world of evil take good care that they shall have to themselves a very real significance also.”

1Co_10:20. Devils.—“Damons;” quoted from Deu_32:17. In the New Testament there is only one “devil”; the “demons” are many (Gospels passim). Stanley would soften down the meaning here to “divinities,” and “more especially to those heroes and inferior divinities to whom alone (according to the belief of this later age), and not to the supreme rulers of the universe, sacrifices as such were due.” But this enfeebles the strong antithesis which underlies Paul’s argument and remonstrance, 1Co_10:21; it is also against the New Testament usage of the word, which is everywhere (except Act_17:18, where the speakers are heathens) evil spirits, spiritual beings, who form part of the Satanic order and realm (Eph_6:12. for example, is definite, and of decisive authority). “It is assumed everywhere in the New Testament that the abstract power and rule of sin have taken concrete form in superhuman beings, acting under one personal head, and bringing evil influences to bear on the human face.… Therefore every act of sin is obedience (Rom_6:16) to these superhuman enemies, and tends to carry out their purposes of death. For idolatry is the ritual of sin. It is therefore the ceremonial of the rule of evil spirits over men. Consequently, though the heathen neither intend nor know it, every act of idolatry, and whatever tends to support it, is a sacrifice laid on the altar of demons” (Beet). Very significant how far Paul is from any apologetic recognition of the (perhaps) original purpose of an idol,—to assist the worshipper to fix attention in worship, and its tribute to the necessity of human nature to worship something. There are fragments, instincts, of truth in all idolatry; but practically it is evil, only evil, sensual, demoniac.

1Co_10:22.—A very good illustration of the meaning of “tempting God.”

1Co_10:23.—See Separate Homily on 1Co_6:12.

1Co_10:24.—Note the significant “also” in the second member of the similar saying in Php_2:4.

1Co_10:25. For conscience’ sake.—This does not mean “Let sleeping dogs lie! Shut your eyes and go on. Do not raise the question!” but “There is, before God, no reason to raise any question; there is really no question to raise, for,” etc. So in 1Co_10:27. But, accidentally, a question of conscience becomes involved in the matter under the circumstances of 1Co_10:28; yet even then only for the brother’s conscience’ sake, directly. Indirectly, any want of consideration for him which ends in spiritual harm to him, will mean “judgment,” and condemnation, of the first man’s “liberty.”

1Co_10:27.—Will of course be, not a public heathen festival banquet—there he must not go at all; but one in a private house, and that also a mere friendly banquet.

1Co_10:28.—“Don’t burk difficulties of conscience;” as 1Co_10:25 means, “Don’t make difficulties.”

1Co_10:30.—“I don’t blame him for his not unnatural condemnation of me; nor is God’s condemnation of such a use of my liberty unjust; I only blame myself. Why should I persist in doing what brings even this indirect condemnation? It would have been better to abstain, although I could, having regard only to myself, eat with thankfulness” [=“by grace”]. Perhaps with a reminiscence of the “blessing” of the cup and the bread in the most sacred meal of all.

N.B. 1Co_11:1 really concludes this chapter. “Imitators of me,” 1Co_4:16; Eph_5:1; 1Th_1:6; 1Th_2:14; Heb_6:12; 1Pe_3:13; (and for the thought) Heb_12:1-2.

HOMILETIC ANALYSIS.—Whole Chapter

I. An ancient piece of history; lighting up

II. A modern question of conduct.

I.

1. Corinth may borrow light and teaching from the Wilderness of Sinai. The ordinary, every-day type of man in a busy, wicked centre of trade and commerce may go back for teaching to a singular, isolated people, in special, unprecedented, unparalleled conditions of national, social, religious, personal life. The Gentile Christian in Corinth may, must, listen to the teachings of the story of Ancient Israel. Israel, like Another, is “given for a witness to the peoples” (Isa_55:4); a standing embodiment, in its history and its Scriptures, of some great Truths of God. The facts “happened”—were made to happen, such of them as depended on the sole will of God—to be a Revelation; they were also “written” down to be a Revelation (1Co_10:11). The “ends of the ages” were come upon these men in Corinth. The last “age” of the Redemption history was begun. No preceding age had really passed away. Beginning successively, they had run on concurrently, and now were mingling their course with this newest-arisen contributory to the stream of history. They were all still needed. No one of them had really ever become obsolete. Each had contributed much to its next successor; but it had also within it principles, examples, methods, of God’s government, always needed somewhere, by some nation or individual, and essentially applicable universally. And for these “wise,” fin de siècle Corinthians (one might almost call them), at their own valuation of themselves, there was teaching, admonitory teaching. Nothing that is of God’s essential truth ever passes away. It may clothe itself, He who makes history may clothe it, in new forms, of longer or shorter persistence; but when the form perishes, the spirit and the essential principles remain. Very notably all true of the last of the bygone “ages,”—that of “Mosaism” (1Co_10:2) and its history and institutions. So closely did this mimic or suggest the coming final age; so wonderfully parallel were the historic Israel of the wilderness, and the new Israel of faith, just then beginning to be gathered out of many cities and peoples and tongues and religions; with such an entirety of transfer of all that was of abiding significance was the old “age” passing over, passing on, under the new forms of the last “age” of all; that the division line was, to the men who, like Paul himself, had lived in both, scarcely more than the formal break between two chapters of the written record of a history that never pauses in its course, and does not show any abrupt cleavage between old and new. Not only was human nature at Sinai, or Kadesh, or in the weary waste of the Arabah, the same human nature as at Corinth; not only were the great, broad outlines and principles of God’s dealing with the sins and the needs of a chosen people those on which His unchangeableness still must needs run, in dealing with a Church chosen out of the Corinthian world; but, more, it really was one continuous history of one continuous Church. There really never had been, nor could be, but one “seed of Abraham,” one people on whom were incumbent the responsibilities, in whom were vested the privileges, of the covenant with Jehovah’s “friend.” Every Gentile may read the Jewish Scriptures as his Scriptures; the Jews were not authors or exclusive proprietors, but “librarians” for the world’s sake; the Gentile Christian may claim the “fathers” as his too (1Co_10:1). The historic form was just then changing under men’s eyes, and in men’s personal knowledge; but one Corporation, one Church, embraced Sinai and Corinth, and will include every local Church and every century until literally “The End” of the earthly ages comes (1Co_15:24). The men of old were but “patterns of” the new men come or to come. And because they were patterns of them they were “examples for” them (1Co_10:6). Without essential resemblances history could teach nothing. If, so to speak, the body corporate had no personal identity under all changes of growth and development, it might as well have no memory; the Past would mean nothing to the Present or the Future. The teaching value of all History depends upon the unity of Man. The teaching value of sacred ancient history depends upon the oneness of man, and sin, in God’s purpose and work of Redemption.

2. So, then, we see really one Church, Jewish and Christian, in historical sub-division.

(1) They had our privileges (1Co_10:1-4);

(2) we have their perils (1Co_10:5-10); but

(3) they did reach, or might have reached, Canaan, as our Exodus, too, may be completed; we may have their “way of escape” (1Co_10:11-13).

(1) We have not copied theirs; theirs preluded ours. The Church may now read the significance of its very sacraments in—not read it back into—the Cloud and the Sea and the Manna. The child in Christian ideas may now read the riddle of the smitten Rock and the outflowing water. The word of the enigma is “Christ.” “That rock was Christ.” Indeed, to borrow the fantastic figure or fable of the Rabbis, a grace flowed forth from Him which accompanied their journey—the Spirit (cf. Joh_7:37-39), given forth from Christ, though not in the abundance, nor in the special “adoption grace” (Rom_8:15-17), which are the glory of the Church of Christ, given forth from Christ “before Christ.” [Noteworthy how the two strikings of rocks to bring forth water, occurred, the one in the first year of the wanderings, the other at Kadesh, after the long thirty-eight years’ parenthesis, the “suspension” of the covenant history; as though, when the new generation is to begin from Kadesh its march to Canaan, it is to have its Rock and Water, just as the old had at their outsetting.] The camp was full of God; the history was full of miracle, which is only the world of God and of “spiritual” things, breaking through the accustomed veil behind which He ordinarily chooses that it shall lie concealed, and that He shall do His work. The world of things “spiritual” extended itself, and included within its circle the “Rock,” the “drink,” the “meat” (1Co_10:3-4). They were all for the time lifted up and became “spiritual,” tokens and material instruments of the manifested presence and blessing of God. [Indeed, may we go further and say that these were to Israel as true “sacraments” as are those of the Christian Church? Did they receive the same grace as we, though in connection with another covenant token? John 6 would almost carry the weight of an inference that, as to a Christian, believing partaker the bread is, between him and his Lord Christ, the pledge and seal, and is also the symbol, of all the grace of “the New Covenant” (1Co_11:25, also Heb_8:8-13), so to a believing, obedient Israelite the Manna, for example, might be a sign and seal of “old covenant” grace, which is but “new covenant” grace in its beginnings and in scantier measure. [Gal_3:8; Gal_3:14; it was “the Gospel” of justification by faith which was preached to Abraham; it is “the blessing of Abraham” which “comes upon the Gentiles through Jesus Christ.”] The men of the ancient order had their “baptism,” when the cloud and the sea, with its waters, put the same obvious, visible demarcation between the old life of bondage and the new life of liberty as baptism puts in our case; [it is “burial” (Rom_6:4; Col_2:12), the express, formal, visible token of a real “death” to the old life. A man who is carried to his burial is obviously by everybody accounted dead; he presumably is dead]; and when, moreover, just as we were by our baptism bound to Christ, the Representative of our God, to accept Him as our Lawgiver and Mediator, and to render all obedience to all God’s words spoken by His mouth, they were in parallel manner bound to God’s earlier Representative and Lawgiver and Mediator, to accept him and obey,—“baptized unto Moses in the cloud and in the sea.” As we sit at the Table of our Lord Christ, so they had spread daily for them God’s “table in the wilderness” (Psa_78:19), and ate and drank with [and of (Joh_6:53-58)] Christ. Even so do we sit down at a peace-offering banquet (1Co_10:18) where the Host Whose guests we are is also the Sacrifice once put upon “the altar,” and Who is now also the Provision upon the table. We and they share in common privileges and in a common grace. But

(2) we share their perils, their one great danger, and the subordinate dangers that contribute to it. “Let him that thinketh, … take heed lest he fall” (1Co_10:12). They fell,—“many of them,” most of them. All with their (Mosaic) “baptism”; all with their (wilderness) Table and its (“spiritual”) viands; all safely out of Egypt and safely commencing their Exodus under Moses’ hand and care: but not all retaining the “good pleasure” of Jehovah so as to enter Canaan. And you, too, of Corinth, who have begun your Christian course, all of you; who have partaken of the Baptism and the Table, all of you; who have all shared abundantly in the full-flowing tide of the Spirit’s grace, springing from Him who is our pierced, smitten Rock, [who “came by water and blood” (1Jn_5:6); see how John turns aside from the simplicity of narrative to clench his statement of fact with, so to say, an affidavit (Joh_19:34)]; have a care that you also be not “overthrown in the wilderness.” No most abundant ordinances and “sacraments” will save you; no most assured and definite commencement of your Christian course, no most real and blessed past participation in the Grace of this new “age” of the world, will avail to give you absolute security of completing your course. “All” ends in “some” (1Co_9:22), with all man’s effort; “all” may be diminished by the loss of “many” (1Co_10:5), with all God’s grace and the Church’s fellowship. Watch! Take heed! Guard your heart; the mischief will begin there. Its “lust” (1Co_10:6) within and “evil things” without—your danger lies there, as did the danger of “our” common “fathers.” Your heathen friends and neighbours spread you another Table; nay, the “demons” themselves do it, with a “demon” cup. Idolatry slew our fathers; in the banquet to which you are bidden as guests there is idolatry which may slay you,—“idolatry” with its riotous, drunken, lascivious “play” (1Co_10:7) for the sequel to its feast. Your city is infamous for the “fornication” which cut off three-and-twenty thousand, who quitted Egypt, but never saw Canaan. [Call it by its plain name; let its undisguised shame and sin stand clear in your thought, a thing in all ages accursed of God and His holy Law. Lend no ear to your philosophers who tell you that it is a thing outside the man, and “indifferent”; to the young man’s natural appetite, which pleads that either God should not have made him so, or that it is “necessary” and “natural” to indulge it; to the poetry which calls it “love,” and weaves around it bewitching verse, till the sin gleams and glows a very virtue, a jewel “set” and enshrined in some of the masterpieces of human genius. God’s handling of fornication is with the plague and the sword!] Think how they daringly, wickedly, put to the test the love and patience of “the Angel of the Lord” in their midst, tempting Him, as if to see how far they might go before vengeance should fall. Do not ye so put Christ to the test by complicity with surrounding heathen sin; there is a “wrath of the Lamb” which may be awakened; God can still find “serpents” to avenge His holiness, outraged by His very people; He will never lack instruments, servants, to execute His judgments. [Perhaps not too far away to illustrate by the wretched man in Southey’s Thalaba, from whose shoulders grew two serpents, which unceasingly gnawed at his face. A sinner is often punished by the “serpents” born of the sin of his own heart or life; and most commonly and terribly in case of “fornication,” when the ruined body and the polluted mind become the man’s worst scourge.] Take heed lest, if your heart “lust” after the “evil things” you left behind when you came out from heathenism, your lips begin to “murmur” rebelliously against the “narrow” and “restricted” life your religion imposes. The journey hard? Yes. No delicacies of Egypt? No. But there is still a “Destroyer,” of sharp sword (2Sa_24:16, etc.) and mighty power. He can execute wrath upon the Egypt you have left. He can wield His sword against the very Church which has quitted Egypt. “Flee from idolatry.” Yet

(3) some did find their journey’s end in Canaan; with some the Exodus was complete; it might have been for all. You need not fall; there is “access by faith into grace whereby you stand” (Rom_5:2). It was not God’s fault if they found that the “way of escape” from Egypt led them nowhere but, after all, to death. He “is faithful” to you and to them; the breakdown will be on your side, not on His. He knows your strength, your weakness. It is hard for you to stand in Corinth; neighbours tempting, wife or husband an unbeliever, perhaps obstinate and persecuting (1Co_7:12-13); impossible to move about in your city or to take part in public life, without being confronted with the signs and breathing the atmosphere of idolatry—attractive, sensual, filthy. But your God knows how hard it is, and He will in a thousand ways shelter you from an overwhelming pressure. Take care! Take heart! But again, take care, for

II. This devil-parody of the peace-offering feast in the Temple of Jehovah, and of the supper of the Lord which “we” spread, with its “Bread which we break,” and its Cup “which we Christians bless,” in the midst of the Church assembly, was more true to the original than many a Corinthian pleader for “liberty” and “breadth” remembered or appreciated. Whatever the heathen worshipper intended or understood, however the Christian partaker in the feast might fine down and minimise the meaning of his action, it was really a devil communion! Nothing less. Will not the Corinthians hear, think, “judge” (1Co_10:15)? To sit at “the Lord’s Table” is to enter into a very blessed “participation” with it, and indeed with the Lord, Whose table it is. (Even as the Israelite, who sits down at the peace-offering banquet, enters into a happy participation with the Altar, with the Religion of which it is the very central Symbol, and indeed with the Jehovah whose Altar it is. He is Jehovah’s man who eats there; he is an Israelite.) He is Christ’s man who eats there; he is a Christian. He who eats at the table, or who drinks the cup, of Aphrodite—nay, of the demon-master of the Feast—whose man then is he? Can he be Christ’s, and sit to eat there? Can he be a guest at Christ’s table, and go thence to become guest at a demon’s table? What congruity is there in his resorting to this table and to that? If the partakers of the old, wilderness “sacraments” brought on themselves the holy wrath of Jehovah by their murmuring and longing for the old life of Egypt, and by their shameless, flagrant, heathen impurity under the very shadow of Sinai itself, will Christians escape with impunity if their heart also lusts, and the lips murmur, and the body lends itself to vilest sin? For what else is indicated by this desire to make idol feasts compatible with a Christian profession? What but a heart like theirs? What less is meant by partaking of “the table of devils”? The new Christian Church Order lights up the meaning of the Church Order of the wilderness, and of its institutions. So the new Christian fellowship of the Table, once understood, lights up the fearful significance of the fellowship of the idol table. Who then will tempt the might (1Co_10:22) of that God Whose “jealous” holiness would not of old, and cannot now, tolerate that one of His people should be married to evil? Stand clear! Take heed! “But you are making too much of this, Paul! There is no ‘demon’ behind the idol, or its festival. There is nothing behind the idol—nothing at all; yourself said so. Then why make scruple about what is intrinsically nothing?” Well, but the conscience of another may not only make scruple for himself, but, indirectly, for the querist. And even if no “judgment” (1Co_10:29) come upon his conscience for his own act, let him see to it that his liberty is not condemned of God for the wound it gives, the snare it spreads, to the hurt of a brother’s soul. The questioner’s conscience has its rights; and the conscience of his less stable or less instructed fellow-Christian, and even that of his heathen neighbour in whose house he sits as a guest, have their rights also (1Co_10:28-29). Their weakness and needless scrupulousness have a right to tenderest consideration from a Christian man. If he violate their right by his inconsiderate liberty, he may “give thanks” loudly enough over his “meat offered to idols” and “bought in the shambles”; he may insistently urge that “the earth is the Lord’s and the fulness thereof.” But if he eat, and so make the doubting Christian, or the inquiring heathen, or (still more) the scoffing heathen, “speak evil” of him, he is “judged” and condemned. “The earth is the Lord’s;” and so is the man of too tender conscience; very precious to the Lord and Owner of all things! The Lord seeks “that man’s wealth” (1Co_10:24); the strong, “wise” (1Co_10:15) Christian will do so too. As Paul does (1Co_10:33). Lift up everything, as the Lord’s Table with its simple, holy bread and wine does even eating and drinking, to that high level of which happily all our natural life is capable; lift it all up till it become a continual praise: “To the glory of God.”

SEPARATE HOMILIES

1Co_10:9. (May be made the occasion of a sermon or sermons upon Temptation.)

I. Neutral sense of word.—

1. Text, whether we read “Christ” or “Lord,” reminds us that the “temptations” of the Devil are not the only ones we meet with in Scripture. Experience teaches by many sharp lessons that man also can tempt man. This verse reminds us that man can “tempt” God. More than interesting—often very helpful—to get back to the one common meaning from which all these uses of the word have grown; the one which satisfies them all; the only necessary, and exact, meaning of the word in Scripture (unless perhaps in Jas_1:13-14).

2. We customarily distinguish between “trials” and “temptations.” Easy for a reader of even an English Bible to see that our forefathers did not so sharply divide the words. They could not help distinguishing between the things! But the word was as often neutral, or good, as evil, in its suggested idea.

3. This is not only a question of the use of English words. Very remarkable and clear case of the intrinsic neutrality of the very idea of putting to the test in Malachi 3. In 1Co_10:15 “they that tempt God” and yet “are delivered” are manifestly daringly evil men. But in 1Co_10:10 “prove Me now herewith” employs the same word-when, so to speak, inviting men by their consecration of their goods to see whether God will not meet their fair dealing with Him with liberal dealing to them. In both cases men tempt, prove, put God to the test, but with a purpose that gives the quite neutral word a widely differing colouring in the two cases. “Trying God” may be an act of God-honouring faith or of God-daring impiety. The word, the thing, the “testing,” was big with twin possibilities. It bore within its womb a temptation born of an evil heart whether of man or devil, and a temptation born of God’s good purpose or of man’s God-honouring faith.

4. It is of great practical use in our exegesis of Scripture to keep this, the only proper meaning of the word, quite clear from all the accidental associations of evil purpose and result. These are really accidents. In our experience, the temptation is so commonly designed to arouse, or lead to, evil, and so commonly finds its most potent instrument in the evil within the heart, that we make the purpose of evil in him who tempts, and the presence of evil in him who is tempted, essential to “temptation.” But, in fact, even when the purpose of the testing is evil, the presence of evil to be appealed to and awakened does not constitute the temptation. It makes it strong, not real. The intention to put to the test makes the reality of the temptation.

5. [Obviously so, or men could not “tempt God.” Thus, too, is removed some of the difficulty connected with the “temptation” of Christ;—some, not all. We say, naturally, “This was no temptation to me,” meaning that the tempter, human or diabolic, found no response within, nothing within the heart’s citadel to make resistance difficult; [as Nehemiah found added danger and difficulty in the fact that there were men within Jerusalem, by marriage or otherwise allied to the Samaritan and Ammonite enemies outside]. In such a case we almost use His words, as to that particular instance (Joh_14:30). But, speaking accurately, it was a temptation, a real putting of us to the test by somebody or some group of circumstances. It is then only popular, and inexact, thought which makes us say of Christ, “How could He be tempted? How could anything be a temptation to Him?” The Adversary was doing on a larger scale, and with a greater intensity of evil, what the “lawyer” did with scarcely any evil intent (Luk_10:25); or His successive questioners, on the “Day of Questions” (Matthew 22); all alike were putting Him to the proof to know what He would say and do. The Tempter, par excellence, has a wide knowledge of human nature, and a wider experience, derived from years of practice and observation. But he has no certainty beforehand that he will succeed with even a man. From wide experience he knows the heart, but not the individual; he knows man, but not the man—not me. Christ in the wilderness was a problem to him. Only once before had he seen on earth a sinless man, and he had tried and found him plastic to his evil will and purpose. Now again, after so many centuries, he saw a sinless man. [Perhaps he knew Him “a second Adam”!] Would this One also prove plastic to his will? He tried; he tempted Him. The reality of the temptation of Christ is posited there. It is altogether another question how far the fact that He was secure, whilst the utmost we can by grace attain to is to be kept safe, affects His community and sympathy with us. And another and profoundly mysterious question, what part the forty days’ testing, with its culminating threefold attack, played in the personal life of the Saviour Himself; whether He were simply and wholly representative of our Humanity as it was in God’s original conception and intention. It is to be remembered that the Personality, tempted through one part of His twofold nature, was the Son, “the second Person of the Trinity.”]

II. The evil sense.—

1. Men so tempt men. No more emphatic testimony to the innate evil of man’s heart than that man should, often quite gratuitously, try to lead others astray; should put stumbling-blocks in the paths of spiritual childhood and weakness. [Like putting, morally, a “chair” on the rail, for the mere pleasure of seeing the ruin wrought to the train.] Why will men stand in the way of the drunkard, etc., who wants to climb out of the slough and shame of his old life—stand proffering the old allurements? Why will they beset the path of the prodigal who wants to “arise and go to his Father”? [Utilia.—

(1) You tempted, and must come within near range of the temptation? Hurry by the faster, as a planet or a comet does when nearest to the attracting Sun.

(2) You tempted? Stand fast! You may save your tempter as well as yourself. Perhaps he is fighting with his conscience, whilst he is trying to get you to silence yours.

(3) The sin of the man who tempts you does not take away the sin of your yielding. Jacob is guilty as well as Esau.

(4) “They who ought to have helped me gave me no help and sympathy.” No matter. You may not be so guilty; but you are guilty. Farrar remarks on: “Cast thyself down!”

(5) Never talk away a man’s “too nice “scruples; they may be his only security against a terrible fall (1 Corinthians 8, 9; Romans 14).] How low that man has sunk who lends himself, for no personal advantage, but simply for the pleasure of seeing evil ruin good, to be the decoy to lead his fellows into the Devil’s trap! [One of the saddest glimpses into the fallen condition of even the world beneath man, that the animals can be trained to do this for their fellows.] Men must needs say to men, sometimes, “Get thee behind me, Satan!” as Christ did to Peter. It would seem that in those weeks the thought of His passion and all its accompaniments of agony was present with Christ in unusual vividness. Perhaps Calvary had never so vividly stood in His view until that time. May we say that He had wrestled with His natural and innocent shrinking from the suffering [as afterwards in Gethsemane], and conquered with an utter submission to the will of His Father? And now Peter, His friend, proposes to Him to choose some easier path than that of the cross. “Do not say that, Peter! That is what Satan would like, and has been saying [as, in effect, in Mat_4:9, proposing a short and easy “cut” to the throne and the kingdom]; Satan speaks through thy proposal, Peter! Away with the thought! Away with thee, Peter! “Unintentionally they tempt men, and do the work of the Devil, who tempt them to seek an easier path to heaven than that viâ Calvary.

2. Men so tempt God.—See Synopsis appended.

(1) By acting as if daring Him to punish (1Co_10:22), e.g. Korah and his company of censer-bearers; as if putting Him to the proof to see how long His patience will endure, how far they dare go in open, defiant sin. “Let us see whether He will punish, as He says.” Or

(2) As really, if not so defiantly, by “trading upon” His longsuffering mercy, His readiness to pardon, even at the eleventh hour; continuing in sin, taking little or no care to avoid sin, making little or no effort to cultivate holiness, and yet hoping to retain His favour and their status as His children, as if trying how much His holiness will bear of sin’s offensiveness.

(3) By expecting salvation on some other terms than God’s or without regarding the published terms of the Gospel at all. “God so loved the world,” etc., where “so” is not “so much” but “thus”; the one manner and the channel of the availableness of the love of God for the world; not the measure of it, which lies rather in the fact that it was this “Son” who was “given”; men should seek, expect, get, the love through that one Channel, on that one Condition. The man who will trust to something or some one else, as, e.g., to himself and what he had been and done, or, quite as often, has not been and has not done, and yet who will hope to be saved, is tempting God.

(4) The man who, on no call of duty or of service to souls, thrusts himself into company, or into a business position, or a place of amusement, manifestly unfavourable to his religious life, and yet hopes to escape,—“We shall suffer no harm; God keeps His children anywhere,”—is as really tempting God as Christ would have been if He had flung Himself from the Temple pinnacle hoping to alight unhurt.

(5) Ananias and Sapphira are a typical case of the many wherein men almost seem as if experimenting whether God can find them out and punish (Psa_73:11).

III. The good sense.—God tempts men; “suffers them to be tempted” (ver, 13), “leads them into temptation” (as implied in the Lord’s Prayer, Mat_6:13).

1. Our moral instinct assures us that God’s testing stands apart from the rest in this: He never designs or desires that, under His tests, men should give way or fall, and be either overborne by trial or borne down by sin. “God cannot be tempted of evil,” we all say with James (1Co_1:13-14). Let men’s evil heart, or the devil’s, do their worst, they cannot disturb His peace or sully His awful holiness. Indeed, that holiness of His very being casts, as it were, around Him an awful seclusion of sanctity, within whose sacred precinct He dwells unassailable, unapproachable, by the shafts of temptation. With how much stronger reason do we say, “Neither tempteth He any man.” If evil cannot enter within the awful barrier of His holiness, how much less can we conceive of it as originating within its circle, or that from within that Holy of Holies of burning, blinding sanctity there should issue a volition, a message, a Providence, whose purpose should be to lead a man to sin! Whatever it may mean that God should “lead into temptation,” it can never mean that. He never did, nor can, design to awaken, or strengthen, or bring forth into expression or execution, the evil of man’s heart. He can only design to bring forth, strengthen, discipline, good. The engineer does not desire to break down, when he tests severely, the newly built bridge. He does not even desire to find flaws or weakness, except that they may be remedied. On the other hand, when the enemy tests a city by assault, or by planning to secure the help of treachery within, he hopes the place may prove pregnable. He hopes he may find weakness or treason, which may give him entrance, possession, mastery. As the engineer tries his bridge, so God tempts men—and only so. As the enemy tests the city, so the Devil or evil men tempt men—and always so.

2. God leads into temptation—tempts men—when He puts them into circumstances of (as we distinguish the word) Trial; the Adversary endeavours to turn them to his own evil account of Temptation. E.g. God asks a modern Abraham to give up his Isaac. It is to be a blessing to him; to perfect his consecration; to complete the education of a finished trust, besides making him to others a more glorious example of grace. The diligent Adversary is on the watch, to turn it into an occasion of bitter, or rebellious, thoughts, souring or sanctifying the tempted man. Or God’s test may be some great measure of temporal good—a very sharp test of character. It may reveal to a man how little he can bear of advancement, how liable he is to pride, how easily he might grow independent of God. It may leave him humbler, and drive him to prayer, and make him hold all only as the gift of God. It may reveal the man to himself. He may come out of the testing, and go in and out before men an example of enlarged, enriched, ennobled nature, and of humbly borne honour and consecrated wealth. On the other hand, the Devil’s endeavour will be to bring out all the evil that lies so near the surface. The pride, the ostentation, the independence of God, may become predominant; the man may be enriched, but narrowed into a mere worldling, “who has his portion in this life.”

3. If this liability is always so near, and men are so often ruined, not raised, soured, not sanctified, by the perverted issue of His own providential arrangements, why does God “run the risk”? Why does He “lead into temptation”? or, at the least, “suffer men to be tempted,” by devils or men? Full answer has within it whole Problem of Evil. We may suggest:

(1) A human analogy. A country lad thrust into the life of large city; pleasant, but evil, things all around; men, friendly but evil, ready with their offer of guidance to “see life”; temptations of the streets, the vacant evenings, the absence of restraining observation. And his Christian father knew all the peril, all the boy’s weaknesses, when he sent him up to the City, and away from home. With more trepidation sends out his daughter too; “cannot afford to keep them at home; would not be good for my boy if I could—he will never become a man unless tested; he must learn to stand alone, by being left alone, even at the risk of many a stumble or even a ruinous fall; will introduce him to friends, will write him frequently; will help him to stand.” When he leads him, thrusts him into the trial of a City life, he leads him into temptation in the only sense in which God does it. [Or we may say: God’s ships are not built only to lie safe and snug within the shelter of the breakwater. There are storms outside; they may bo wrecked; but the risk must be taken, or they will do no business and carry no cargo of blessing.] Also

(2) we ee that not even the Son was exempt (Mat_4:1); He was “led up into the wilderness—led of the Spirit—to be tempted.” [Another word in Mat_6:13.] Mark (1Co_1:12) is very express: “Driveth, thrusteth Him out” into the wilderness, where, of course, His Father knew that the Evil One would find His Son and tempt Him. We dare not say (see above) that the Son of God needed it personally. Officially He did; His work did; we did. Part of His work for us, part of His sharing with us in all things that He must meet, and wrestle with, and overthrow, the same Tempter with whom we must meet and wrestle. [Parallel so far to the death which He must representatively die, though no personal necessity lay upon Him (2Co_5:21).] We see just how much His Father did. The place, the hunger, the destiny, which gave the Adversary his opportunity, and became the occasions of his attack, were part of His permitted course. Indeed, they were in the course of the providential arrangements of His Father, made for another, an altogether wise and holy, purpose. So we shall say: “My Father led me into circumstances which put me on my trial. As it proved, and not without His foreseeing it, my evil heart, my diligent Adversary, the closely surrounding world, turned all into temptation. My Father so suffered me to be tempted, led me into temptation, tempted me.”

1Co_10:13. “Thus far, no farther!”—(Of temptation.)

I. View of God here suggested.—

1. Surely an unwarranted turn is given to the thought when this is read: “Take heed, for though you have hitherto had only such trial as man can bear, there is worse to come!” The true connection of thought in Paul’s words conveys a twofold message: “Take heed; take courage! “It would be strange enheartenment to say: “Look out! You will soon have trials such as no man can bear,” But the heart of “the God of all comfort” (παράκλησις, 2Co_1:3) loves to hearten His people. “A devotional writer, replying to the question, ‘How are we to overcome temptations?’ says, ‘Cheerfulness is the first thing, cheerfulness is the second, and cheerfulness is the third.’ It is very true. Faint heart never won anything, least of all a spiritual battle.… Lightness and brightness of heart, an unfailing elasticity of spirit, must characterise the good soldier of Jesus Christ, if he is to break his way to the heavenly country through the serried ranks of his spiritual foes” (Goulburn, Pers. Rel., III. vi.). It is not part of a healthy religion to anticipate trial, whether worse or lighter than has hitherto been known. [Yet if worse come, “a fiery trial,” Peter would say, “Think it not strange,” etc. (1Pe_4:12). Q.d. “When it comes your way, and knocks at your door with its urgent hand, do not treat it as a stranger, or an enemy, or refuse it admission into your life, or even grudgingly submit to its intrusion. It is a friend, however strange and rude it may appear; it brings you a blessing; welcome it as from God; do not refuse it.”] As to the possibilities of the future, rather rest in—

(1) God’s relation to the trial, and

(2) God’s relation to you.

(1) “Will not suffer.” Then, if it do not directly originate with Him, it does not come upon you apart from Him. All things, even the course of trials, serve His might. The flood may creep up to, or come rolling in upon, your standing place; but He sitteth above even such waterfloods, and can stay their proud waves when He will—certainly before they swallow up you and your place of foothold upon His faithfulness and love. The free and evil wills of devils and men have their limit, and are subordinated to His will. Except within the limits of His sovereign rule in your life, they can neither themselves create for you, nor modify what He has created, of arrangements of events, or associations with persons, such as put character and the strength of principle to the test in you. The roaring lion himself cannot go beyond his chain; and the end of the chain is in the hand of your “faithful” God. Whatever be our estimate of the literary form of the revelation in Job_1:2—simply literal, or allegoric, symbolic—no question of form involves falsehood in the view there disclosed of God and His relation to evil. It—not to say “he”—must solicit His permit to assail a Job; it can only do it so far as may serve the glory of Jehovah and the moral education of His servant. We are on surer ground in regard to the strain of teaching—some would regard themselves on surer ground as to the actual shape of the facts—when we hear Jesus communicate to Peter—a later Job in this—a colloquy which, behind the veil, and within the real, but to us unseen, world, where He and His Father and the Evil One mysteriously move and meet, had recently taken place in regard to the man Peter. “I have prayed for thee, that thy faith fail not” (Luk_22:31-32). “I cannot tell, now that I look back,” says a man of God, “how I got through. If I had known beforehand, I should have said it would have been impossible for me to come out of it unharmed, conqueror, more than conqueror.” There had been the colloquy behind the veil. There had been the controlling hand of Him who “would not suffer,” etc. Do not look out for worse. Take the days in successive detail, as the trial unfolds itself, and meet each new point in the confidence that His hand will “suffer” or “not suffer” as He knows right. Also

(2) “He is faithful.” If you can see, or can say, that His character is in any case involved, then your faith, or your appeal for help, has a hold upon Him such as hardly anything else will give you. He regards His people warmly; He regards His own honour “jealously.” He is pledged to them. What less is implied in His name “Shepherd”? (Psalms 23). For the sake of His name “Shepherd” He will see that “no temptation,” etc. No matter if you rather, with Paul, conceive of yourself a precious “deposit” lodged with Christ for safe keeping “in that day” (1Ti_1:12). It is the faithfulness of God revealed, embodied, in Him. In this, as in all else, “he that hath seen Him hath seen the Father.” He is the faithful Father “over again.” So then—

II. Temptation is,

1. Wisely adapted, suited to men (and to the man);

2. Graciously proportioned;

3. Mercifully limited [J. L., who also suggests:] Many suppose that their temptations are:

1. Singular, but they are common;

2. Intolerable, but they are proportioned to ability;

3. Invincible, but there is a way of escape. Illustrate,

1. By the trucks upon the railways. Look at them; see figures painted upon their side or the framing, “5–3–0,” or the like. Their “load limit.” So much, no more, must be put upon that build of truck; that heavier build of truck marked yonder “10–2–0” can carry twice as much. What the temptation suited to angelic nature or strength may be we do not know. He knows what is suited to human nature and its strength of grace. The human build of truck has its load limit. It will never be overpassed. He will not suffer it. “Against regulations,” under His mangement. Illustrate,

2. By the prison surgeon standing by, as even the hardest criminal receives his quota of lashes. He watches the effect of every stroke. If the full tale of punishment has not yet been administered, but the prisoner can bear no more, he says, “Stop!” The sentence is incomplete, but not another lash may be laid on. Incongruous in many a point, the illustration may serve to make Him real Who sits watching the effect of every stroke which He Himself causes, or else permits, to descend. Not one heavier, not one more, than you can wisely, profitably, graciously be made to endure.

3.

(1) It was a true parable when on the top of hill above Nazareth the Pattern Son was hemmed in on all sides by a crowd of angry, murderously angry, Nazarenes; and yet a way out opened through the crowd; a Power was upon them which held every Nazarene hand in its restraining grasp; “passing through the midst of them, He went His way” (Luk_4:30). As you will through the most urgently pressing besetment of encircling “trials.”

(2) How often in such intricate channels as the Kyles of Bute does it seem from the deck as though there were at last a perfect cul de sac, and as if to go forward must be to run upon the enclosing shore or cliff. But at the last moment there is the “way of escape,” and a new, often a more beautiful, bit of clear course opens up by an unexpected turn; like the unexpected “turns” in trying circumstances which have suddenly opened up perhaps years of clear and happy “run.” He has made the channel, and has the map of it under His eye. And His hand, if we will, may be on the helm.

(3) How men rightly glorified Captain Kennedy, who brought his steamer safely out of the so fatal hurricane in the harbour of Apia, Samoa. The enclosing barrier reef had its one narrow opening—difficult, perilous, but a practicable “way of escape.” Our Captain has “consummate seamanship,” and will never fail to hit the exact outlet from the barrier reef of closely encircling trials.

(4) To His knowledge, power, heart, there are no insoluble problems of trial or temptation. Wherever He puts you, or suffers you to go on His errand, He can keep you until you reach “the way of escape.” Possibly the article in Greek may almost be equivalent to “its own way of escape,” i.e. the particular deliverance belonging to, and best for, that particular trial, God thus “giving His attention” to each case that arises.

1Co_10:14. Flee from Idolatry.

I. The general principles underlying Paul’s advice in this particular instance.—

1.

(1) “You cannot touch even these idol feasts without more or less of complicity with, and countenance given to, the whole system of idolatry.”

(2) “You cannot give any degree of countenance and support to idolatry, without in that degree disavowing your Lord.” Sin “hangs together.” No sin is an isolated act. It manifests a tendency of heart; or it carries a principle of action; or belongs to a system of evil, a coherent, organic whole. It might seem a small thing to join in a public banquet, where the viands on the table were largely “meats offered to idols”; especially remembering that such participation was regarded as a matter of good citizenship, “religion” being very much more an affair of a man’s civic life than of the individual life. Moreover, “was it not now abundantly clear to every enlightened, thinking Christian in Corinth that an ‘idol was nothing in the world,’ that these viands were not intrinsically affected in the least by the fact that part of (say) the carcass or of the basket of fruit had been put upon the altar of a so-called ‘god’? Could not every man of sense see that in regard to any healthy food there need be raised no question of conscience about eating it? Such entire abstinence as our Jewish friends counselled—was it not narrow, and needlessly repellent to possibly well-disposed people amongst our Gentile neighbours?” Well, but why this hankering after these old ways, this heathen company, these perhaps dangerous festivities, which not seldom ended in a drunken orgie, or in indulgence of gross sensuality? Was the “Christian” heart half idolatrous yet? Was the ploughman looking back from his plough? (Luk_9:62). Was “Lot’s wife” in heart going back to the Corinthian “Sodom,” as she thus looked back? Were the Christian Israelites “murmuring” that “the fleshpots of Egypt” might not be enjoyed in the camp of God in the wilderness? (1Co_10:6-10). [Why, in the modern Corinths, all this eagerness to show how compatible with a “broad,” “fair-minded,” “attractive” Christian life are places and pleasures which, in the current opinion of the “stricter sort,” and in the current opinion of “the world,” are accounted “worldly”? Is the heart losing its satisfaction in the joys of the life in Christ; beginning to murmur against its restrictions—they used only to be the instinctively imposed and necessary limitations upon Christian action; beginning to look towards, to move towards, the world again?] But, be that as it might, it perhaps seemed, and might be pleaded, that the connection of the feast with idolatry was of the very slightest, that to touch idolatry there was to touch it at its purest, brightest, or, at worst, at its least defiled and defiling point. No! To touch it anywhere was to sanction it everywhere! It might be but the borderland and farthest outskirts of the area of the evil thing, but it was idolatry’s ground. The most strictly limited participation in anything belonging to the system, “explained” to the man’s own conscience in the most “satisfactory” fashion, would really be, and would be regarded by the idolater as, a patronage and sanction given to the whole. [Not to say that, if the Christian “did but touch the border of the garment” of the Accursed System, an evil “virtue would go forth” and pervade with its power the new life of the soul.] So, in modern Corinths, the “broader” mind pleads for the theatre, sometimes for “the theatre as it might be if only Christian people would not hold aloof from it”; sometimes by carefully choosing the place and the play, and with great circumspection going and coming away “unharmed.” But “harm” is a subtle thing, not always immediately to be perceived. And that apart, the Theatre “hangs together”; it is a coherent thing, touching on the one hand—at least dramatic literature does—the sublimest reaches of poetry and of creative art, but spreading and broadening downwards from that highest point to depths; at best of inane and vapid folly of language and art, at worst of suggestive or overt sensualism and crime. The most guarded, most strictly limited, participation is, by necessity of experience and fact, taken to cover the whole Thing. The Christian man picks up a very filthy cloth, with dainty thumb and finger taking hold very “gingerly” at the cleanest place he can find, and then lays it down, exclaiming, “There! Who says a Christian cannot touch it without being defiled?” He takes hold of the approximately clean end of a stick; the young man, wavering between the world and Christ, hears him say, “There! I have not defiled my fingers!” and takes hold of the end bedaubed with the foulest “pitch.” Even to the man’s own conscience the logic is dishonest. Paul’s principle is: “Touch idolatry anywhere, you touch it as a whole. Flee from idolatry.”

2. “In the Church you have a Table, and its feast; your Lord Christ’s table; your Lord Christ’s Supper. He presides; you partake with Him; you partake of Him, He graciously says; you avow yourself there to belong to His brotherhood; you covenant yourself there to belong to Him. At the table and the feast in the temple of Zeus or Apollo or Aphrodite, you partake with—Demons! You are gone in to supper, not with a no-god, but with a demon! If you do not mean that by the feast, the heathen do, and the demons do. Can you sit there and sit at Christ’s supper—both? Choose; you must choose. Christ will choose if you do not. He will choose to refuse your allegiance, to refuse His follower who will, forsooth, ‘serve two masters.’ To partake of the feast is to disavow your Lord.” So, again, the foundation principles of life “in the world” [“in the Wicked One,” 1Jn_5:19] are so entirely other than those of life “in Christ,” that no fusion, no alliance, no truce, between the two is possible. To partake with the world is to break with Christ. Flee from idolatry. Comparative Religion, the wider knowledge of heathen faiths and their history, tend to a temper which would make idolatry no such “terrible sin.” [Even as the spirit ever and again rises which would minimise the differentiœ between the Church and the world.] “It is but the perversion of the worshipping instinct; men must worship something. It is but the abuse of the dramatic instinct; men are some of them born dramatic,” and the like. “Flee from idolatry.” “Ye cannot drink the cup,” etc. (1Co_10:21).

II. Paul’s counsel.—“Flee from.”

1. As there are temptations against which the best defence is “flight” [“Flee youthful lusts,” 2Ti_2:22. Jeremy Taylor, Holy Living, Of Chastity, § iii., “Remedies,” 1]; so, better than parley, argument, endeavour after a modus vivendi between the two types of life—better for the rescued but imperilled man himself, and better for “the world.” that is to be saved out of its “idolatries”—is open, emphatic aloofness and avoidance. “Flee; put the utmost distance between thee and the evil; put it eagerly between thee and it. Touch the evil, in the endeavour to purify and elevate; touch it, even mentally, to battle with it; and you will often suffer, and perhaps be overcome. Flee from idolatry. Flee! FLEE! [Cf. Exo_23:13 : “Be circumspect; and make no mention of the name of other gods, neither let it be heard out of thy mouth.” Not even a quasi-antiquarian and historical curiosity about the old idolatries of their Canaanite predecessors was to be encouraged; Deu_12:30, “Take heed to thyself that thou be not snared; … and that thou inquire not after their gods, saying, How did these nations serve their gods?” (The next step was apt to be) “So will I do likewise.” “Let him that thinketh he standeth,” etc. (1Co_10:12).]

2. For the personal life, the aloofness and distinction of utter and pointed abstinence may often be the only needed form of “flight.” But public and official “flight” may need to be a much rougher-seeming and iconoclastic procedure. The architect and the man of taste look upon the fair ruins of monastic establishments and their churches, and bewail the ruthless spoliation and destruction of exquisite architecture and sculpture; the antiquary laments the loss of countless treasures of religious art, priceless to-day for their historic value and their intrinsic beauty and interest. No doubt there was much purely selfish destruction, and some malicious; but some of the iconoclasm was a necessary violence, as things were, if the evil was to be reformed or uprooted. What relic so precious, historically or religiously, as “the serpent of brass which Moses had made”? Were there no regrets, none to plead that it might be spared, “purified from the abuses which had sprung up around it”? Were there no really good men who “could not see that such ‘ruthless’ destruction was necessary,” when Hezekiah broke up the Nehushtan? (2Ki_18:4). Doubtless; but there are times when the peril of “idolatry” requires the sacrifice of the most honourable, ancient, venerable institution, or opinion, or system; when it is impossible to divorce the thing from its danger and abuse. Such times can afford no nice distinction, no subtle pleading about “underlying good,” or “original blamelessness,” possible “recoverableness” to good use. When the figure of Jesus cannot be kept simply as an exquisite work of the sculptor’s art, but becomes, in its associations and use, an immoral, Jehovah-rivalling, Christ dethroning idol; it must be destroyed, rather than that moral peril shall be incurred. The early Church had perforce to part company for a century or two with the noblest of ancient art. It was self-preservation to “flee from idolatry” in sternest iconoclasm. [The rough surgery of the sword, slaying its three thousand idolaters, was the first “cure” for the moral plague of Israel in the matter of the Golden Calf (Exo_32:27-28).] Stately ritual may become idolatrous, when it becomes an end instead of a means:

“’Tis mad idolatry

To make the service greater than the God.”

—Shakespeare.

“Sweep it away,” perhaps. “Flee from idolatry.” [Other cases will suggest themselves.] “Flee from;” the ship—the Church, the soul—is in peril anywhere near her old moorings. She is only safe in the open sea.

III. Some familiar idolatries.—

1. “A calf of Gold.” [We hear the plea, “There came out this calf!” “Really, I seem to touch nothing that does not prosper; I don’t quite know how it is. You religious people say God made me so rich. Then He is more than half in fault in that I have the calf to tempt me to idolatry!”]

2. Human teachers and current ideas, whether theological or other. The majority must inevitably be dependent upon authority for beliefs and opinions, new or old, orthodox or heterodox. The scientific specialist righteously has claims to be listened to; his work must come before that of the populariser and propagator, and he and his fellow-workers must in the nature of the case find very few who can challenge, or criticise, or verify the facts they announce, and only a slightly larger number who can give a verdict of independent value upon the conclusions they formulate as resulting from other facts. The theologian is a specialist in his own line; and as having given special attention, with special training, to a particular group of facts, may claim to be listened to and to have a presumption set up in favour of his conclusions. But no servile deference should be paid to either. No man may claim that his ipse dixi should be of necessity “truth.” The “idolatry” of great names and of current opinions, and even of long-established ones, oftener arises within the popular mind than with the specialist. He generally knows he is no “god”; and says (1Co_10:15), “I speak as to wise men; judge ye what I say.” The deification is oftener the undiscriminating act of the worshipping crowd; every kind of sect—not theological only, by any means—is in danger of setting up its divinity, whose words are an oracle of final authority. Great names tend always to become fetishes. Current, scientific, or theological, or anti-theological theories are apt to become “idols,” before which men dare not but bow. Needless scepticism in regard to any new teacher; dogged, unenlightened clinging to and worship of the old; are indefensible. But there is also a hasty, unreasoning, superstitious acceptance and worship of the new—of the newest—quite as indefensible. Men need to keep their head cool, their heart calm, and when all the plain is covered with the prostrate forms of the worshippers of the latest, or the most venerable, image of gold set up by some Nebuchadnezzar of to-day, or of the past, Shadrach, Meshach, and Abed-nego must stand erect, and perilously singular. In some circles the theological furnace perhaps, certainly in many the scientific fires, will be lighted, for the man who dares to “flee from idolatry.” [The charge of “Bibliolatry” is one which will be advanced or repudiated according to men’s estimate of the Bible. It is only fair to those who are charged with undue deference to any dictum of the Book, or to any plain and fair consequence which may be drawn from such dicta, to say that, however much they may differ in their conception and statement of the degree and mode of God’s activity in the production of the Bible, they agree in their aim to formulate and secure the absolute and final authority of God for its declarations and teachings. If they refuse to go behind the Book, it is only because they regard the Bible as in every part invested with the authority due to the mind and will of God Himself. They believe Him to have adopted, and to have made Himself responsible for, the whole Book, whatever be the literary, the historical, the mental, or moral processes by which the work of the human writers has reached its completed form. On their hypothesis, at all events, they cannot be charged with idolatry when they bow their own intellect, heart, will before the whole Word of God. They are worshippers, they would say, not of the Book, but of its Author.]

3. The idolatries of the house, of the family; the “worship” of the husband or the child. Not all Abrahams [or all Sarahs] can put their Isaacs upon God’s altar, or give them back into God’s hands, without there being any subtle “idolatry” of the creature to stand discovered in, and by, the sharp trial to the parental heart. “Flee from”—be on the watch against—the idolatry which makes these in any degree or manner nearer than, higher than, God. No need not to love, warmly, devotedly; no need to reproach himself when, e.g., the husband’s heart feels keenly the severance from the wife. God gave the wife and the mutual love, and does not expect him not to feel, as he did not expect them not to love. Only the allegiance to God, and the interests of the spiritual life, must stand paramount.

“Have I with all my full affections

Still met the King? loved him next heaven? obeyed him?

Been, out of fondness, superstitious to him?

Almost forgot my prayers to content him?”

—Queen Katharine of Aragon, in “Henry VIII.,” Acts 3, scene 1.4. Heart sins, so “secret” (Psa_19:12) that the very soul itself hardly sees them “idols.” “Flee”—cultivate a sensitiveness to the danger—“from idolatry.” Sometimes an “idol” in the heart keeps the seeking soul from finding God’s grace. There is anostrich-policy that tries not to see, and then to think that, nothing seen, all is right. Not honest with itself, the soul turns away from even looking in the direction of the sin it means to keep, and, trying to forget it, offers to God the rest as “all.” But the last and least idol must be sought out, and cast out! Men will keep the idol, but make compensation by giving, by charity, by church-building, or the like. Like Jonah’s sailors, they will cast out their goods; anything, in fact, but their gods. The seeking soul must be sternly iconoclast in the temple within.

[Utilia:

(a) “Father, Thy will be done!

We know it is most loving, and most wise,

And yet we tremble lest Thou say, ‘Arise,

That idol leave and come.’

Oh, should we then obey?

Or should we cling unto our shrine of dust?

Or should we follow but because we must?

Not loving Thy pure way?”

—Sunday Magazine, 1867, p. 428.

(b) “Ah, we are slow to learn, dull children all;

We see not and we hear not what we might,

We start and tremble when loud voices call,

When low ones whisper we neglect them quite.

Terror and love, all, all, are tried in vain,

And pass away like visions of the night;

We disregard the warning and the pain,

And clasp our hearts’ poor idols with delight.”

—Dove on the Cross.]

1Co_10:15. “Judge ye what I say.”

I. An inspired man here asks intelligent, candid examination of his words.—

1. Paul is quite clear as to their absolute, “objective” authoritativeness, as in 1Co_14:37 : “If any man think himself … a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” Yet they make this appeal to the judgment for examination and reception. They were not to be challenged, indeed, or set aside, or even revised; yet they ask, claim, no acceptance resting on mere authority. They commend themselves to the truly “wise” man, as truth. The instinctive, revolting condemnation of the healthy moral sense that cries “God forbid!” is repeatedly Paul’s only possible, or worthy, or necessary answer to opponents and their teachings. Dr. Martineau’s purpose in, and use of, his words may not commend itself, but it is only an exaggeration of a truth when he says: “Second-hand belief, assented to at the dictation of an interested expert [N.B. this] without personal response of thought and reverence in myself, has no more tincture of religion in it than any other lesson learned by rote.” He proceeds, however: “We never acknowledge [authority] till that which speaks to us from … a higher strikes home and wakens the echoes in ourselves, and is thereby instantly transferred from external attestation to self-evidence. And this response it is which makes the moral intuitions, started by outward appeal, reflected back by inward veneration, more than egoistic phenomena, and turning them into correspondency between the universal and the individual mind, invests them with true authority” (Seat of Authority, Preface). One whose attitude towards an external revelation is far other than that of Dr. Martineau, Dr. South, says: “The surest ground that a man can have for believing anything is that he feels it in himself.” The authoritativeness must in the first instance be external to the man; but the authority presents its credentials. These have several lines of verification, one being the correspondence of the teaching or the fact with demands of the moral sense.

2. The moral sense must be kept in full health by communion with God, or its “wisdom” is darkened, perverted, into folly. Obedience to known truth is a prime condition of further truth being given by the Holy Spirit. “If any man willeth to do His will, He shall know,” etc. (Joh_7:17, R.V.). The very credentials of Christ Himself would only appeal to the right heart: “He that is of the truth heareth My voice” (Joh_18:37), which is closely coincident in thought with Paul’s words in the text. Joh_8:43 means: “Ye do not understand this particular teaching which I am now uttering, because there is a deep, all-affecting ignorance in your heart; ye do not at all understand the dialect itself in which I always speak. Ye cannot judge what I say; ye do not possess the preliminary equipment for judgment, in an acquaintance with my language. I speak as to wise men.” “Wisdom is justified by her children” (Mat_11:19 [N.B. var. reading], Luk_7:35), and justifies herself to them. Coleridge: “In order to an efficient belief in [and knowledge of] Christianity, a man must be a Christian.”

3. The external authority must be kept first.—In its most peremptory demand for acceptance and obedience Revelation never asks the acceptance of mere credulity. Miracles come primarily as facts of history, to be verified like any other fact of history. Yet there is a moral fitness about them; they are not mere marvels, to be “gulped down” with open mouth and closed eyes; they are parts of a coherent and self-consistent scheme. They are perfectly congruous with the assumed conditions of a Fall and a Redemptive History. Of this moral congruity the moral sense may judge, and it will take it as one of the necessary credentials of even the most abnormally “supernatural” fact. Even the Bible says, “Judge ye what I say,” and awaits with even more than Paul’s confidence the verdict. The Spirit in the Book, and the Spirit which enlightens and guides the judgment in the man, is One; the external and internal must coincide. Yet it does not tolerate challenge, revision, rejection. The closer investigation of the historical and literary phenomena of the process by which the Bible has come to be the One Book it is, must not, in announcing its resultant theories of “inspiration,” leave out of account the age-long and accumulated suffrages of the verifying “judgments” of the most spiritual of every Church and century. In the reaction from an extreme, crudely stated theory of a quasi-mechanical dictation, extending in precisely similar manner and degree to every syllable and letter of the written text, the authoritativeness in, and the Divine responsibility for, every part must not be cast aside. “Judge ye what I say” cannot mean such a criticism as would accept one thing as Divine, authoritative, inspired, and dismiss another as merely human, a mistake, a fiction, if not a fraud. The effect is felt to be—and hence the prevailing unrest about the discussion—to change men’s whole mental and practical attitude towards the Bible. It loses all authority. No book could rule conscience or life, of which no man could be certain, or no two “moral judgments” agreed, as to what did or did not with authority express the Divine will. [If the captain follows the advice of the pilot only when he chooses, because he thinks it right or wise, unhappy the passengers!]

II. The uninspired man ought to welcome and to urge this examination. The “wise” man will exercise his “right of private judgment.”

1. No Church may require of any man that anything should be believed as an article of the Faith, or be thought requisite or necessary to salvation, which is not read in Holy Scripture, nor may be proved thereby (Ch. of Eng., Art. VI.). The experiment of pre-reformation ages, as of post-reformation ages, resulted in the conviction that the practicable, practical standard of appeal must be looked for outside all the varying human conditions of thought or varying moral enlightenment, or Church pronouncement. Everything—Church creeds, subjective moral pronouncements, the world’s current maxims—all need to be checked by “what is written” (1Co_4:6). [Particularly when inferences are being drawn from perhaps scanty Scriptural data, and again inferences from those inferences, should these be frequently brought into comparison with the Scriptural standard. As the workman tests the rising building with repeated use of line and square; or as he repeatedly compares his more and more elaborated work with the pattern to which it is to be made conformable.] Better, safer, the aberrancies of private judgment than the slavery to human authority.

2. “Come and see” (Joh_1:39) is typical of a great principle. So He deals with seeking souls; so Philips should deal with the difficulties of Nathanaels (Joh_1:46); John in effect says to his disciples: “Go and see the Lamb of God for yourselves” (Joh_1:36). No man, uninspired, is to take away the telescope from the disciple and bid him believe what he says he himself sees with it; nor to permit the use of the telescope, on the one condition that the disciple only “sees” what his teacher tells him he ought to see. Rather he will give him free use of the telescope, and of his eyes, but will teach him to use it [as every astronomer knows, men learn to “see” better and better, with even the same instrument], and offer his own trained, expert knowledge for his assistance. When Paul, or Christ, or the Book, claims absolute unchallengeable authority, and we give it, we give it to God in them. [In Christ in a higher sense than in the others, of course.] Yet even God does not disdain to say, “Judge ye what I say.” [Cf. “Judge as to what I have done to My vineyard” (Isa_5:3).]

3. The preacher invites such spiritual judgment from the hearer.—Dr. John Brown’s father’s preaching and religious life grew mellowed by the sudden sorrow of his wife’s death. He preached at Galashiels before that change, when one “wife” said to her “neebor”: “Jean, what think ye o’ the lad?” “It’s maist o’t tinsel-wark,” said Jean. After it, Brown preached again at Galashiels. Jean, running to her friend, took the first word: “It’s a’ gowd noo.” (Horœ Subsecivœ, Second Series, p. 11, note.)

1Co_10:27. “If ye be disposed to go … eat.”—Manifestly, from the whole drift of the chapter, this will be not to an idol feast, or even to a heathen civic banquet, but to a meal in a private house.

I. Some intercourse with the world could not be absolutely prohibited.—The Christian belongs to the world in many ways, and cannot choose but to take his part in social life. Many a family is itself traversed by the line of severance between “Church” and “world.” It would be difficult to decide in many instances between the two. One of the best means of cultivating personal piety would be removed from the training of the Christian life; or, which is really the principal consideration, one of the main elements of hope for the world would be gone,—the presence in it of the “salt,” the “leaven,” the “light”; the world needs intercourse with the Christian. Moreover, Christ went to be a guest with a Pharisee, whose motive in inviting Him was scarcely friendly. He was Elisha, not Elijah, in this. He began His miracles at a wedding feast. Oddity is not necessarily holiness, nor singularity sanctity. “Eat;” i.e. if no principle be involved, do simply and naturally what others are doing. But take—

II. Some cautions for such intercourse.—

1. Do not give occasion there for your religion to be evil spoken of. An unguarded word or look may make some younger guest to stumble. An inconsiderate use of one’s abstract liberty [e.g. (in some circles) in taking wine, (in some), playing billiards] may create a difficulty to some “worldling” present, or be the occasion of a snare to a beginner in the new life. A wise circumspection will “take stock” of its company before indulging in a “throw off” which might be misrepresented or misunderstood. “Let your speech—even your fun—be always with grace, ‘seasoned with salt.’ ” As the Christian profession becomes emphasised by (say) the holding of Church office, or by the ministerial character, so does responsibility increase and “liberty” become narrowed. The “representative” Christian should be most jealous over himself. Let him remember about the “idle word”—vapid, powerless, purposeless, at the best. The poor wine of such talk soonest turns sour!

2. Remember, Christ went into such company as its Saviour.—The physician may go, and may take risk, where an ordinary, “lay” person dare not and should not go. “What doest thou here, Elijah?” is as apposite a query for some Christians in the world, as for him, who was flying from “the world” at Samaria. Christ went as the physician into the house of the Pharisee, and did the work of a physician of souls there. Do you, when you get into unspiritual society? Do you even try? Ask, sometimes, when coming from such a “feast”: “How did I entertain my companions? A whole evening; I a Christian; they unsaved. Not a word for God? Not a word of Him? Won’t bear looking at in the light of my Master’s example.”

3. Keep your own piety strong, healthy.—You are in real danger there yourself. Further, it will give a reality and a power to any word you endeavour to speak for Christ in that circle. Live near to God, in fellowship with Christ, under the indwelling guidance of the Spirit; the Spirit will then give you the best guidance when to speak and what to say, and also when not to speak—when not to speak even for Christ. No general rule can be laid down in advance. He will, from one case to another, from one house to another, from one hour to another, save you from a “stiffness” which might repel, or a “lightness” which takes away all force from the words spoken; His indwelling will be the best Law and Guide in all sudden emergencies which may arise. Character, spirituality, will also automatically govern the lips and their least guarded utterances; spirituality of habitual tone, a devotional habit of soul, will “transpire” at many a trivial point, and will make even the protest of quiet separateness as lovable as the nature of the case will admit. Goodness will inevitably be singular and alone, sooner or later. But an unconscious goodness will have great power of winning appeal even to the unsaved.

4. Yet why do you want to “go,” or to “eat”?—What does your being “disposed to go” reveal? Are you quite sure that it is a healthy disposition of heart or judgment?

HOMILETIC SUGGESTIONS

1Co_10:11. “The ends of the ages.”

I. The Divine superintendence of the ages.—

1. God is in the history of them all.—“No accidents in history;” no age, year, moment, event, dissociated from God. He is in all, originating the good, controlling the evil. [“The King of the ages” (1Ti_1:17), Greek.]

2. God employs one age to benefit another.—Nothing takes place for its own sake. The events that transpired in Arabia during forty short years, thousands of years ago, were to tell on the boundless future. [

(1) We are heirs of all the ages.]

(2) We are very incompetent judges of God’s plan and action in the present age.

(3) How serious life is. All full of God. All things flowing to the Eternal. Christ taught us that all the events of His providence are His advents. “Be ye therefore ready.”

II. The growing responsibility of the ages.—Nothing to succeed this dispensation. In this age we have the advantage of the experiences and discoveries of past ages, in two ways:

(1) Through literature; history gives us the intellect and wealth of the chosen people; the intellectual wealth and experience of all past ages meet in this. Consequently our responsibility is great.

(2) Through influence; the mental influence streaming down regularly from sire to son. The Jews lived under moonlight; the first Christian, under the clear dawn of morning; it is high noon with us. We ought to be higher than the men of the past; we stand upon their life’s work.—Extracted and abridged from a sermon in “Homilist,” vii. 188.

[Utilia.—

1. When the Wesley monument in Westminster Abbey was uncovered, Dean Stanley thus used the fact of Wesley standing on his father’s grave to preach: His work was not to be regarded as a new beginning; he stood upon the past of England and the English Church. 2. All stable progress holds to, and brings forward with it, the best in the old.]

1Co_10:26; 1Co_10:28. Observe the divergent applications of the same great truth: “The earth is the Lord’s, and the fulness thereof.”

I. Eat; raising no needless difficulty for your own conscience. “What God hath cleansed, that call not thou common.”

II. Eat not; creating no avoidable difficulty for another conscience. A “two-edged sword,” cutting the Gordian knot of this case of conscience.

Also: The Great Proprietor.

I. How indefeasible His right: He created, sustains, renews, blesses all.

II. How rich and diversified His property: the earth and its fulness [i.e. its contents].

III. How liberal and kind His use of it: He gives us all things, richly to enjoy.—[J. L.] [There is another “fulness” which is also at the service, and for the appropriation, of the Church (Col_1:19; Col_2:9-10; Joh_1:14; Joh_1:16).]

1Co_10:31. “All to the glory of God.”—[Couple with this Col_3:17 : “Do all in the name of the Lord Jesus.”]

I. “What is the chief end of man? To glorify God, and to enjoy Him forever.” What a noble type of life, if sometimes rugged and stern, has grownup on this spiritual food! It has been the moral oatmeal, putting bone and resistant strength into the character.

II.

1. How many things this excludes from a Christian life;

2. How many things this makes a Christian life include.—

1. Nothing may find place within the holy circle of a life “in Christ” which may not endure this test. Bring every proposal to this touchstone. Many a most tempting, most plausible, proposal will say, “Sibboleth,” and must be cut off and slain, there and then! (Jdg_12:6). A compendious rule, a “pocket” code, for thousands of cases of every-day Christian morality. [If you suspect the draught of milk which the world or Satan proffers, drop this lactometer into it!] In Paul’s present instance it means: “Try to avoid hurting a soul. Please men, if you can, even the heathen friend who invites you to his feast. But glorify God!” On the other hand,

2.

(1) Aiming to glorify God, how much else you may glorify! Everything which, passing the examination of 1, may be rightly admitted into a Christian life, will receive a new touch of beauty and perfectness from this aim of the Christian heart.

(2) Earth may thus anticipate heaven, where John “saw no Temple” (Rev_21:22). Why? The Jerusalem he had known on earth boasted its Temple as its chief glory. The Heavenly Jerusalem has no such apparatus of a sinner’s approach to God, and, moreover, no special, restricted, “sacred” area. As once the whole Temple court was hallowed, all made one vast altar, on any part of which sacrifice might be offered (1Ki_8:64), so now the city is all hallowed, the whole “new Jerusalem” is Temple floor. Its inhabitants in every detail of their life “live in the house of the Lord for ever” (Psa_23:6).

(3) The day is come in the Christian man’s life when “Holiness unto the Lord” is on the very “bells of the horses”; when not only is every “pot” in every housewife’s kitchen in Judah and Jerusalem a holy thing, in which she may bring her offering, or receive her portion of peace offering meat from the altar; but the bells on the trappings of the chariot-horse may be as really holy as the golden frontlet-plate of the high priest’s mitre. The bells do not draw the load, but they inspirit the horses and help them to draw; even as pleasure is distinct from the serious work of life, and yet finds a worthy function in helping men to bear the burdens and draw the loads of life. The sanctification of the bells is the sanctification of pleasure (Zec_14:20-21).

(4) “The form of consecrating all human acts to God was already in use amongst the Jews, by whom, as now amongst Mussulmans, every act was performed ‘in the name of God’ ” (Stanley). Cf. the old formula at the commencement of wills: “In the name of God. Amen. I, A. B.,” etc. The earliest-known bill of exchange begins: “In the name of God. Amen,” and ends “May Christ protect you.” Mabillon, the French Benedictine and the historian of the Order, had special forms of prayer for entering on any new literary work, for use on receiving the first proof-sheet from the press, for the commencement of each day’s studies. (Stephen, Eccl. Biog., one vol. ed., 266.) In his later years Haydn’s sheets of score were each headed, as he began to write a new one, “Deo Soli gloria.”

(5) The very physical life, in all its exercises, may be thus sanctified. The very eating and drinking may be hallowed. Significant that the central ordinance of Christianity, one of its two pieces of original, simple, authoritative ceremonial, should be a Meal, a Supper. The very physical life finds its highest use at the Table of the Lord. [But this must not be exaggerated, as though the Supper were merely the highest example of the fellowship of a feast; or merely the sanctification of our common life.] All the “secular,” natural life may as by a gracious upheaval of spiritual force be a land all uplifted to a higher level, and withal “tilted up” so that it lies ever toward its Sun—God Himself. And the eating and drinking at the Table of Christ the Lord are but a culminating peak where all life is now a high tableland. [George Herbert’s poem The Elixir is all apposite: e.g.

“A servant with this clause

Makes drudgery Divine;

Who sweeps a room as for Thy laws

Makes that and th’ action fine.”]

[Synopsis of Useful Passages re Temptation.

I. God tempts man.—Gen_20:1, Abraham; Deu_4:34; Deu_7:19; Deu_29:3, the plagues, etc., connected with the Exodus.

II. Temptation neutral or innocent.—? Mat_6:13 (Luk_11:4); Luk_8:13, making the seed “fall away”; Gal_4:14, “my temptation which was in my flesh”; Jas_1:12, “en-dureth temptation”; Luk_22:28, “continued with Me in My temptation,” i.e. the time of His active ministry; Act_20:19, “serving God with many temptations,” Paul; Jas_1:2, “all joy”; 1Pe_1:6, “heaviness through manifold temptations”; 2Pe_2:9, “deliver the godly out of temptation.”

III. Men tempt God.—Exo_17:2; Deu_6:16 (Psa_95:8; Heb_3:9); Isa_7:12, “I will not tempt God”; Mal_3:13; Mal_3:15; 1Co_10:19; Num_14:22, “tempted Me these ten times”; Act_15:10, “why tempt ye God?” Jerusalem council; Act_5:9, Ananias and Sapphira.

IV. Special phrases.—“Enter not into” [evidently meaning more than “not be tempted”], Mat_26:41 and parallels; “rich fall into temptation,” 1Ti_6:9; “endureth” [emphasis on this; more than merely “suffers”; = “passes patiently and safely through”], Jas_1:12 (1Co_10:13); “led up of the Spirit into,” etc., Mat_4:1 (cf. for thought, not word, “lead us not into temptation”).

V. Inquirers tempting Christ.—Mat_16:1; Mat_19:3; Mat_21:35, etc.; Mar_10:2; Luk_10:25; Joh_8:6.]

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

See 1Co_9:23 ff for the passage quote with footnotes.

1Co_10:1-5. The illustration derived from Grecian life is followed up by one taken from Jewish history. The thought set forth and established is the same just considered, viz., the, necessity of earnest self-denial for a participation in the Gospel salvation. Having expressed his own anxiety lest, with all his labors for others, he himself should fail of approval, he proceeds to substantiate his apprehension by referring to the case of the fathers. The connection is indicated by γάρ [which is the correct reading, and not δέ, as in the Rec. See Crit. notes].—For I would not that ye should be ignorant, brethren.—The logic is: ‘there is reason to fear that I may become a castaway; for the early history of our nation proves that however close may be the relation sustained by men toward God, and however glorious the promises made to them, it is nevertheless possible for such to be rejected at the last.’ In this respect he holds up the people of the ancient covenant as a warning to those of the new, showing, first, the rich experiences of Divine favor enjoyed by the former, in which he beholds a type of those dispensed under the N. T.; and, secondly, how the majority did nevertheless fall at last beneath the Divine judgments, by yielding to temptations, complying with their impious passions, and resisting God. By the expression: ‘I would not that you be ignorant,’ in which he does not so much remind his readers of something well known, as open up before them something new and for them significant (comp. Rom_1:13; Rom_11:25), he calls their attention directly to what he has to say, and presses it on their earnest consideration. Grammatically it points primarily to facts, familiar even to the heathen converts, which he brings out in 1Co_10:1-4; but, in reality, to the significance of these facts for the case in hand, viz., that of a number (πάντες) participating equally in gracious relations to God, the greater portion (οἱ πλείονες) through their misconduct fell short of salvation (comp. 1Co_9:24, πάντες—εἶς)—that all our fathers.—‘Our fathers’—this is not said from the Jewish stand-point (Meyer), but the expression squares with the true Apostolic view of the relation subsisting between the people of the O. T. and the N. T. The Israelites were the spiritual ancestors of the Christians (comp. Rom_4:12; Rom_11:17).—were under the cloud.—The cloud was the symbol and medium of the Divine presence for Israel (Exo_3:21), which spread itself over the people, protecting them while on their march; hence the term ὑπό: under (comp. Psa_105:39). Beneath this marvellous covering and shield the wonderful passage through the Red Sea was effected (Exodus 14).—and all passed through the sea.—Both acts taken together, as accomplishing the critical deliverance of the people from a hostile power, are regarded by the Apostle as a type of baptism.—and all were baptized unto Moses in the cloud and in the sea.—The cloud is, in a measure, taken together with the water (not symbolically of the Spirit) as the element into which they entered, and wherein they became, as it were, submerged, in order thence to emerge again. According to the true reading, he says, ἐβαπτίσαντο (Mid.): they baptized themselves, inasmuch as in the baptism of adults there is a voluntary entering into the Divine bestowments of grace and a free surrender to them. As Melancthon says: fiducia verbi Mosis commiserant se aquis.1—The words, ‘unto Moses,’ cannot mean sub auspiciis Mosis, but as always with the verb ‘baptize’ they denote the relation or fellowship into which they entered with Moses, who, as the servant of the Lord, was the mediator of the Divine manifestations. With this there is connected the obligation to follow him faithfully as the leader given unto them by the Lord, and legitimated by Him (Exo_14:31).

From the type of baptism which introduces into a fellowship of the redeemed, he proceeds to the type of the Lord’s Supper, which was the confirmation and seal of the former, viz., the factof the feeding upon the manna miraculously sent, and the drinking of the rock, by which means the preservation of the ransomed people was secured. “This connecting of baptism and the Lord’s Supper as the two sacraments in the N.T., whose O. T. analogies Paul here adduces, is exceedingly noteworthy. It is a testimony in favor of the Protestant view of the duality of the sacraments.” Neander.—and did all eat the same spiritual food.—The “spiritual food” or manna (Exo_16:13 ff.) is distinguished from all earthly food, either because of some supernatural quality in it, or because of its supernatural origin. Here unquestionably we are to suppose the latter. The epithet ‘spiritual’ denotes that the food came from the Spirit—was produced by a Divine miraculous power (comp. Exo_16:14). [“It is here employed in special reference to its descent from heaven and its designation in Psa_78:24-25 as “the bread of heaven” and “angels’ food.” Stanley. “Thus, also, Isaac is called, Gal_4:29, ‘he born after the Spirit,’ in opposition to Ishmael, who is spoken of as ‘born after the flesh.’ ” Alford. Wordsworth, however, quoting from Bp. Fell, says: “the food and drink are called ‘spiritual’ because they are Christ’s body and blood in types.”—Why may not all the significations given be recognized? Scriptural phraseology has a fulness of meaning which ordinary language has not; for there was more “in the mind of the Spirit” who inspired it than the writers themselves even knew]. If we assume a supernatural quality in the “food” and the “drink,” we must also suppose that they were at the same time aliment for the Spirit; but this thought is the less tenable from the fact that we cannot admit the referring of the το αὐτό to the believers of the N. T., as if it meant, ‘the same with ourselves,’ nor allow the identification of these objects with the elements in the Lord’s Supper, as Calvin does. The expression ‘the same’ is rather to be joined with the word ‘all,’ which accordingly holds the emphatic place, and is five times repeated. They all united in partaking of the same gifts—a fact, however, which did not prevent the majority from incurring a terrible retribution. In the phrase—they did all drink of the same spiritual drink—(to which also most of the above remarks apply), Paul has in mind the occurrence mentioned in Exo_18:6, also Num_20:10. To this an explanation is appended [“and it was needed, because the tradition to which it refers is not found in the O. T.” Stanley].—For they drank of that spiritual rock which followed them, and that rock was Christ.—The imp. ἔπινον, were drinking, was intended to denote their continuous drinking all through the entire march in the wilderness. In the previous sentence we have the aor. ἔπιον, signifying the simple fact of drinking.—But what do these statements import? Certainly not that the term ‘rock’ stands for the water flowing from the rock [Lightfoot, Meade], which the Israelites conducted along by their side in channels, or took with them in leathern bags, or which in some way did not further fail them, which water meant Christ; or that the rock was a symbol of Christ, as of one out of whom streams of living water flow. In such a case it would have read, not “was Christ,” but, “is Christ.” According to a Rabbinical tradition, the rock followed the children of Israel throughout their journey. [Stanley says that “this tradition maintained that there was a well formed out of the spring in Horeb, which gathered itself up into a rock, ‘like a swarm of bees,’ and followed the people for forty years, sometimes rolling along of itself, and sometimes carried by Miriam; and always addressed by the elders when they encamped, in the words of Num_21:17 : “Spring up, O well, sing ye unto it”]. Meyer thinks that Paul fastened on this tradition to convey the idea that it was Christ who, in the form or apparition of this wonderful rock followed the host; as indeed also the Targum on Isa_16:1, and the Book of Wis_10:15 ff; Wis_11:4, assert that the Messias, the Wisdom, was by the side of the people for a protection in the wilderness. But, however, we may reject some of the absurd details only of that tradition, still it must ever be considered a monstrous supposition—at any rate, one in no wise hinted at in the Scripture, that the Messiah, or the angel Jehovah did in reality accompany the Israelites in the form of a rolling rock. Christ, the preëxistent Messiah, the Lord who went with the people on their march, as the proper source of this wonderful drink, which, according to the bodily sight, streamed out of the natural, rock, is called in contrast with this a spiritual rock—a rock of a supernatural kind, which carried in itself a divine power. “The miracle of bringing water out of the rock, happened not once, but at least twice (Exo_17:6; Num_20:11). It was therefore not one particular rock which was concerned in the miracle; but as often as a like necessity occurred, there on the spot was also the water-yielding rock again.” Now since every rock could render the same service by the same influence, so it appeared as if the rock accompanied the Israelites. The material rock, in this case, is non-essential; the water-giving power is the chief thing. This power was God’s, that same God who has manifested Himself to us in Jesus Christ. And He is called the Rock that followed them, because it was through His agency that the several rocks, one after the other, acquired the same water-yielding power.” Burger. In like manner, substantially, Abarbanel [Wordsworth, Hodge. But Alford detects here a typical allusion to Christ in the sacraments of the New Testament].—Observe also the preposition used; it is not ἁπο, but ἐκ, which is not causal, as if it meant thro’ the operation of, but it denotes the origin and source from which a thing comes. They drank out of a Spiritual Rock, which was Christ [Wordsworth]. Comp. Osiander, who, moreover, in the drink, as well as in the food, assumes the presence of a super senuous element along with the sensuous, by which these objects become so much more real types of that offered in the holy Eucharist. To this we would not object. The analogy abides the same: on both sides there is a food and drink of supernatural origin—a bestowment of divine life, nourishing and refreshing the human life, which, in the agency of the Rock that accompanied Israel in the wilderness, even Christ, ensures refreshment from itself, primarily to theearthly life; a shadow (σκιά) of the refreshment furnished to our spiritual life out of the fulness of the incarnate and now glorified Christ, who has finished the work of a spiritual redemption. We must here hold fast to what our Lord said respecting the contrast between the Old and the New Testament manna (Joh_6:49 ff.). “Your fathers did eat manna in the wilderness, and are dead. This is the bread that cometh down from heaven, that a man may eat thereof and not die.”

To these lofty experiences of God’s gracious manifestations, of which all were partakers, the following words form a powerful contrast.—but with the greater part of them God was not well pleased.—i.e., they forfeited God’s favor and failed of the promised salvation. The proof of this—for they were overthrown in the wilderness.—On καταστρώθησαν comp. Num_14:16. [The identical language of the Septuagint]. (Heb_3:17, ἔπεσον). The word πλείονες, the greater part, comprehends more than those who were destroyed by the particular judgments, of which he afterwards speaks. It denotes the entire older generation, who, with the exception of Caleb and Joshua, must have died in the wilderness, and thus failed of the promised land.

1Co_10:6-11. Now.—δέ, transitional. He here begins the application to his readers, by exhibiting the occurrences of the Old Testament in the form of τύποι,—these things.—ταῦτα, i.e., the judgments implied in the word “over-thrown,”—judgments which they incurred in consequence of their God-provoking conduct,—and which he proceeds to illustrate in particular instances.—And these were intended to teach Christians what they would suffer under like circumstances.—happened as figures of us.—The word τύπος, whence our type, in the more definite, theological sense, means not simply an image, in general, to which the antitype (ἀντίυπος) corresponds; but it is used to express any event, institution or person that, by a divine appointment, foreshadows, upon a lower stage of theocratic life, events, institutions or persons belonging to a higher sphere. Here, however, the word is taken in a purely ethical sense, and means example of warning, figures.—The plural εγενήθησαν is here used because τῦποι.—“Figures of us”—i.e., of our lot in like conditions. This construction is analogous to that in 1Co_10:11; hence it is not to be supposed that the subject of the verb is the ‘the fathers,’ understood, and that we are to take ταῦτα as the accusative, meaning ‘in respect to these things,’ including here the manifestations of divine grace, as well as of judgment.—[A view of which, Alford says, “I know not by whom suggested, but I find it in Dr. Peile’s notes on the Epistles”].

The divine intent in furnishing these examples is thus stated—[“of course an ulterior purpose, for they had their own immediate purpose as regards the literal Israel.” Alford.]—in order that we might not be lusters after evil things.—Here we had better understand all manner of evil lusts, rather than the specific inordinate lust of pleasure (as Grotius). And so the following phrase,—as they lusted,—is not to be explained simply by the event recorded in Num_11:4. but by the manifold exhibitions of wicked passions made by Israel at that time. Ἕπιθυμητής means one who is habitually governed by desire. The word occurs also in Num_11:34. Under “evil things” we are to include whatever is a violation of duty or a denial of love to the Lord or to the brethren. Of this sort was the eating of things offered unto idols (εἱδωλόθυτὰ) by the Corinthians. “The lusting of the Israelites after flesh was a wicked caprice involving contempt of God’s provisions.” Osiander.—Under this general head he next selects a particular instance, which is introduced by μηδέ—neither—a particle which does not necessarily connect matters coördinate.—become ye idolaters, as were some of them.—i.e., by partaking of things sacrificed to idols at the altar feasts, which was a species of idolatry. This is what the record in Exo_32:6 refers to. There we have an account of the worship of the golden calf, and of the offering of sacrifices, accompanied by sensual indulgences. In this clause, of course, Paul could not include himself; hence the second person, ‘become ye,’ Neander. By “some of them,” Osiander thinks that Paul intended the choristers, perhaps the stiffest of them who lead off in the dance and song, and were afterwards slain by the Levites. It has been finely observed that as the Israelites, so also the Corinthians did not regard their conduct as actual idolatry, but both were on their way to it.—as it is written, The people sat down to eat and to drink, and rose up to play.—The word παίζειν, to play, here refers to those lively dances which occurred at heathen festivals (comp. Exo_32:18 ff.). [And many of these dances, as is well known, were directly designed to provoke the most licentious passions—dances, of which many of those now practiced in fashionable society are the direct lineal descendants. Hence the close connection between idolatry and fornication, which appears all through this epistle. Hammond, however, has a long note, which goes to prove that παιζειν was used to denote not only dances, but all manner of wanton lecherous sport, just as kindred words are used in many modern languages to express the same thing]. Idolatry ought, moreover, to be regarded as more than the fountain, for we may say, with Osiander, that it is the vilest fruit of an intensified sensualism.—Neither let us commit fornication as some of them committed.—Participation in superstitious practices led easily to the commission of that sin, from which he now proceeds to dissuade them—going back to the use of the first person—“let us.”

This, indeed, was also a part of heathen worship, especially in the Corinthian temples, devoted to Artemis and Aphrodite; but it might also lead to idolatry, as was the case in the instance just alluded to (Numbers 25), where the Moabitish women enticed the men, whom they had seduced, to idol festivals and so betrayed them into idolatry—a danger to which the Corinthians were much exposed (comp. chap. 5 and 6).—And fell in one day three and twenty thousand.—The number given in Num_25:9, and also by Philo, Josephus and Rabbins, is twenty-four thousand. The discrepancy is, perhaps, best accounted for by supposing a failure of memory. Besser says: “Twenty-four thousand, yet not perhaps ‘destroyed in one day.’ ” [Hodge says: “Both statements are equally correct. Nothing depended on the precise number. Any number between the two amounts may, according to common usage, be stated roundly as either the one or the other”]. The feebly authorized τέσσαρες is an emendation; other attempts at harmonizing are arbitrary (comp. Meyer and Osiander).—How indefinite the word τινες, some is, and how it may be used to comprise a great multitude, is shown from this passage.—Neither let us tempt.—ἐκπειράζωμεν; ἐκ is here intensive; it is found also in Mat_4:7, tempt beyond endurance.—Christ, as some of them also tempted.—The allusion here is to the event recorded in Num_21:4, where the people becoming weary of their journey, reproached Moses for bringing them out of Egypt, and expressed disgust at the manna. To tempt God means to put God to the proof to see how far His patience would go, and whether He would suffer men’s unbelief and impatience to pass unpunished; or it may denote an impatient demand on God to help in some extraordinary way, and a conditioning of faith upon the result (comp. πειράζειν, Deu_6:16; Exo_17:2; Exo_17:7; Psa_78:18 ff.; Act_5:9; Act_15:10). According to Meyer, it expresses the discontent of the Israelites at their condition in the wilderness; he takes Paul’s warning as aimed at the dissatisfaction of his readers with their oppressed circumstances during the time of their waiting for the second coming of the Lord. But there is nothing in the context which indicates this; but rather the contrary. Possibly Paul might have had in mind the sacrificial feasts and the desire of the Corinthians for enjoying them, inasmuch as in this there was manifested a disgust at what the Lord had furnished to them in their Christian state, akin to the loathing of the manna by the Israelites. In such conduct he might discover a tempting of the Lord, a trial of His patience. “The Israelites demanded that God should appoint them a mode of life suited to their liking, that He would restore them the flesh pots of Egypt. In like manner the Corinthians seemed to demand of the Lord that He would allow them their old heathenish enjoyments.” Neander. Or, he regards them as putting God’s grace and power to the test, in that they were exposing themselves to the danger of a relapse, and so raised the question, whether He would preserve them by increased bestowments of His grace—in which case then we should find in the Old Testament precedent a challenging of God’s power and goodness, as to whether He could nourish His people with something else besides the manna in the wilderness (Osiander, Stanley). The first of these explanations squares best with the circumstances presented in Num_21:4, where the disgust of the Israelites at that which God had provided, was such a ‘temptation’ as the Apostle speaks of. [“It was a daring Him, in trying His patience by rebellious conduct and sin.” Alford; so also Hodge]. Other attempts at explanation need not here to be taken into account, as they are too forced.—The verb ‘tempted’ takes for its object the pronoun ‘Him’ implied—though Winer takes it as absolute—and by this we may very well understand ‘Christ’ (comp. 1Co_10:4; Exo_23:20; Isa_63:9 ff.). If we adopt the reading κύριον, then still Christ might readily be understood by the term, although the relation to the Old Testament would be satisfied if we took it to mean God. [Hence whichever of the two readings we adopt, we have in this verse strong evidence of the fact that Paul regarded the Jehovah of the Old Testament as none other than Christ Himself, the Eternal Word, who in various ways—in natural phenomena and in the form of an angel, manifested Himself to the Fathers of the ancient dispensations, and was the real Ruler and Guide of Israel].—and perished.—If we adopt the reading ἀπώλλυςτο, then the Imperfect here would denote the progression of the fact: ‘They were being destroyed’ (Meyer). Yet the reading ἀπώλοντο, is more strongly supported [and is adopted in all the later critical editions].—by the serpents,—[i.e., the well-known serpents; “The article is so often omitted after a preposition, that wherever it is expressed we may be sure there was a reason for it.” Alford].—The last warning is against murmuring—a sin of which the Israelites were frequently guilty (Num_21:4; Exo_16:8; Num_14:1 ff; Numbers 36 ff; Num_16:41).—Neither murmur ye, as some of them also murmured.—The particular instance here referred to, must be inferred from the judgment pointed to;—and perished by the destroyer.—The ὀλοθ ρευτής or ὀλοθρεύων, destroyer, appears in Exo_12:23, and it denotes the organ of the Divine retribution—the angel executing it; but this is not to be regarded as an evil angel (comp. 1Ma_15:22 ff.). Since only some are particularized as murmuring (be the number greater or less), likewise their destruction by an extraordinary judgment, the event alluded to cannot be the one narrated in Numbers 14. In that case the whole congregation rose in rebellion, and the judgment inflicted was the gradual dying out of the whole elder generation (unless we restrict the affair to the ten spies, who were the cause of that uprising, and who died of a plague before the Lord, Num_14:36 ff.). More suitable to our text is the circumstance mentioned in Numbers 16, where 14,700 persons were snatched away by a sudden visitation (Num_16:49). Primarily the murmuring here was against Moses and Aaron, because of the destruction of Korah, Dathan and Abiram, with their company, which was charged upon these servants of the Lord. But, in fact, it was a murmuring against God from whom the judgment came [a judgment “which though it is not so specified there, was administered on another occasion by a destroying angel, 2Sa_24:16-17.” Alford].—In its application to the Corinthians, we are not to suppose that the murmuring they were cautioned against was on account of inferior spiritual gifts, or because of the restriction of their pleasures through the regulations demanded in the Christian life, or at their general condition as Christians; but rather it was the opposition which they were disposed to manifest against the teachers given them by God, and especially against Paul, an opposition which struck directly at the Lord Himself (Osiander and others). To make the parallel perfect, we must suppose the murmuring occasioned by Divine retributions, such as that hinted at in 1Co_11:30 : “On this account many are weak and sickly, and some sleep.”—These references to the Old Testament he concludes as he began,—Now these things were befalling.—συνέ βαινον, [the plural verb, where the Gr. idiom would require the singular, “expresses the plurality of events separately happening”]; and the imperfect (were befalling) hints at the constant repetition of the case (Osiander and Meyer).—them typically,—τυπικῶς as above τύποι, not in the theological sense, but ‘for example,’ i.e., in such a way as by a Divine intent to indicate what would befall God’s people in like circumstances under the new dispensation. This point is more definitely brought out in the following statement.—and are written,—ἐγράφη, singular, expresses the union of these transactions in the record of Scripture as one complete whole.—for our admonition.—Here is the purpose of the sacred narrative as ordained by God (comp. 1Co_4:14).—unto whom.—The relative refers to ‘our’ (ἡμῶν), and introduces an allusion to the near approach of the great judicial crisis, thus confirming his warning.—have come, or ‘into whose life-time have entered, and even now exist’ (perf.),—the ends of the ages,—τὰ τέλη τῶν αἰώνων. By this phrase the same is meant which is elsewhere termed συντέλεια τῶν αἰώνων, “the consummation of the ages” (Heb_9:26); or τοῦ αἰωνος, “of the age” (Mat_13:39); also briefly τὸ τέλος, “the end” (1Co_1:8; 1Co_15:24; Mat_25:3; et al.); or πάντων τὸ τέλος, “the end of all things” (1Pe_4:7). The “ages” here are the great world-periods preceding the manifestation of Christ, and out-goings of which mark the incoming manifestation. The αἰὼν οὐτος, the present age, is contemplated in its progressive unfolding through manifold periods, whose exit finally leads to the last decisive crisis which passes over to the αίὼν μέλλων, the future age. Now the Apostle regards his time as the time of this grand crisis—accordingly as a time of severe trials for the faithful, in which it became them to be on their guard, and for which it was important for them to prepare with earnest self-denial; and he presses it upon the Corinthians not to expose themselves to the extreme of danger by indulging in a false security. “Paul had always good reason for considering the final catastrophe as near at hand, although he held the last time to be much shorter than it really was to be. Christianity is the goal and end of all earlier revelations, and no new one follows it. Hence the Christian is justified in considering himself as the terminus to which all the earlier developments of revelation point and conduct onwards.” Neander.—Next there follows a caution, to which a word of encouragement is annexed for despairing minds.

1Co_10:12-13. Wherefore, ὥστε [lit.: so that, is used with the Imp. or Subj. to introduce an inference from what precedes. (Winer P. III, § XLI. 5, note 1)]. Here it fitly leads in the practical exhortation deduced from the foregoing discussion. ‘Since these events which teach us how those who stand in so close a relation to God and partake of such exalted privileges, may incur fearful judgments by their evil conduct, have been recorded in accordance with God’s purposes as warnings for us who live in this last most critical period of trial, and are going on to the final judgment—let him that thinketh he standeth take heed lest he fall,—i.e., beware how he indulges in a false security. The verbs ‘to stand’ and ‘to fall,’ taken from the phraseology of the ring, admit of a twofold interpretation. 1. The former: to stand fast in goodness and in faith; and the latter: to be betrayed into sin. 2. The former: to abide in the possession of salvation, to be sure of a gracious state; and the latter: to forfeit salvation. The second interpretation best suits the connection, and it presupposes the first. [Hodge puts the case more forcibly. The security cautioned against “may refer either to security of salvation, or against the power of temptation. The two are very different, and rest generally on very different grounds. False security of salvation commonly rests on the ground of our belonging to a privileged body (the Church), or to a privileged class (the elect). Both are equally fallacious. Neither the members of the Church nor the elect can be saved unless they persevere in holiness; and they cannot persevere in holiness without continued watchfulness and effort. False security as to our power to resist temptation rests on an overweening self-confidence in our own strength. None so liable to fall as they who, thinking themselves strong, run into temptation. This probably is the kind of false security against which the Apostle warns the Corinthians, as he exhorts them immediately after to avoid temptation”].—Though the Romish interpreters think they find evidence here against Luther’s doctrine of a fides specialis, according to which a Christian can with the greatest assurance be confident of his own justification and of his perseverance in it unto the end, yet they are opposed alike by the experience of Paul himself (2Ti_1:12; 2Ti_4:8; 2Ti_4:18), and of many a Christian after him who has enjoyed that certitudo fidei which, as a general thing, the Corinthians could not possess from want of firmness.—no temptation—πειρασμός; this denotes either an ordeal, especially by means of sufferings and persecutions, to which the verb “to bear” may refer; or, temptation, i. e., enticement to sin, to which the connection with what precedes, and the hortatory intent of the whole paragraph would point. Both meanings coalesce in the thought that their Christian character had been put to the proof by painful circumstances, as well as by sinful enticements, so as to show whether faith was strong; love, of the right kind; and hope, firm.—has taken you but such as is human.—All apology in reference to the temptations they had hitherto experienced, though not now existing, and all despair in regard to the severer trials before them, Paul here meets by the statement that what they had thus far encountered was altogether ‘human’ ἀνθρώπινοι, i.e., either: proceeding from men (such as the fascinations of the surrounding heathen life), in contrast perhaps with the properly demonic temptations of the last evil time which was to precede the revelation of Christ; or: suited to man, to his power of endurance, in contrast with the fascinations of a more dangerous sort, for overcoming which supernatural grace is required. [Hodge prefers the latter as the more natural and so the common interpretation. Ol shausen, the former]. For their encouragement in the future he points to the fidelity of God—but God is faithful—i.e., true to His calling and covenant, consistent in His love and purpose (1Co_1:9), which would appear wholly-unreliable if he allowed temptations to befall His people that transcended their powers of endurance or resistance,—who,—ὅς for ὅτι ου̇͂τος, because He,—will not suffer you to be tempted beyond what ye are able.—This expression seems to sustain the second interpretation given to ‘human’ above,—showing that a moderate temptation is meant by it. Compare the expression, Hos_11:4; 2Sa_7:14. Besides, it must be said that every temptation, though coming primarily from men, is to be ascribed to Satan as the ultimate cause (comp. 1Co_7:5; Eph_6:12), [and men and devils are alike under the control of the Almighty, who permits or restrains at pleasure, and to the degree that He sees fit.] The limit of permission is the ability to endure which God Himself has conferred. And this implies that with the later, severer temptations God will cause the strength of His chosen to increase (Neander). The same is true in respect to the time the temptation will last, of which he finally speaks.—but will with the temptation make also the escape—ἔκβασις literally means escape, the passing out from, the ἀπαλλαγὴ τοῦ πειρασμοῦ of Theoph.; but here it denotes the way of escape, or the end (=τὸ τέλος κυρίου, Jam_5:11). The ‘with’ (συν) cannot indicate contemporaneousness; but it implies only that the escape is connected with the temptation, that the latter will never be without the former. The use of the verb “make” in relation to temptation does not conflict with that of “suffer,” inasmuch as the Divine permission involves a direct providence. Even the tempting cause stands under the Divine sovereignty, and in its action is dependent on God. The emphasis lies upon τὴν ἔκβασιν.—in order that ye may be able to bear (it),—τοῦ δύνασθαι ὑπενεγκεῖν.—This clause may be taken either as interpreting “escape,” showing that it will consist in the ability to endure; but this does not comport with the idea of an escape: or it maybe construed as an objective clause as rendered above, intimating that the result would be such as will comport with the designs of a faithful God. The verb ὑπενεγκεῖν, to bear, suggests the idea of a burden carried, and very appropriately, inasmuch as all temptation is for the believer as an oppressive weight, or that of a hostile attack under which one has to hold out, to endure.

DOCTRINAL AND ETHICAL

[1. A sound belief in the doctrine of the saints’ perseverance is ever accompanied with a conviction of the possibility of failure and of the absolute necessity of using our utmost endeavor in order to final success. No experiences of Divine favor in the past, no circumstances, however advantageous, furnish such a guarantee of salvation as to warrant spiritual repose. There is no perseverance without conscious and determined persevering, and the requisite effort can be put forth only under the influence alike of hope and fear. And he who apprehends no danger of being ultimately a castaway through neglect or transgression, will lack the motive necessary to urge him triumphantly to the goal].

2. The spirit of the true Christian agonistes as contrasted with that of the false one. “This poor life entire for an eternal crown,”—so A. Knapp pithily describes L. Hofacker’s spirit; and this is the spirit of every true Christian warrior. In view of the crown of life, he hesitates at no sacrifice, is ready for all self-denial, does violence to his own nature, and never grows weary of mortifying the flesh through the might of the Holy Spirit (Rom_8:13; Gal_5:24; Col_3:6). Such as desire to belong to Christ, yet are ever yielding to their natural inclinations, and deal tenderly with the flesh even though the spiritual life may suffer thereby, and they in consequence are detained in the heavenly race, are put to shame by men of this world, who for the sake of temporal gain or renown, willingly strain every nerve and incur the most painful privations, yea, even hold life cheap in order to attain their end (Luk_15:8). Those who do not earnestly contend against whatever endangers their heavenly crown, and strive not with all their might to overcome the obstacles in their way, and so become weak and uncertain in their warfare, or who covertly entertain that which they ought to oppose, opposing it only for the sake of appearances, resemble pugilists who spend their blows in the air. Especially shameful is it for a person who is called to give others direction and encouragement in the holy warfare not to engage earnestly in it himself, and to shrink from the requisite self-denial and to tire in the race and grow lukewarm in the fight, so as to appear like the herald, who, having proclaimed the terms of the conflict to others, has been found himself unworthy of the prize (1Co_9:24-27).

3. Carnal security, its fatal character. The reason of lukewarmness in temper, of deficiency in self-denying earnestness, of abandonment to all manner of impure inclinations, of entanglement in ungodly objects, and worldly lusts, of idolatrous cleaving to the creature even to the lowest self-debasement, of strife with God and His providence both in disgust at the gifts He sends, and in murmurs at His judgments—the ground of all such bad conduct in those who would still be Christians, lies most frequently in a false security, in the vain conceit that there can be no failure—that the goal of salvation will certainly be reached, because a person has once been received into the fellowship of believers. All such false security in His people, God has taken pains to counteract from the beginning, and in their history He has furnished warnings against it for all time to come. In the judgments which befell that earlier generation, so distinguished for the marvellous bestowments of His grace—judgments inflicted because of repeated offences against their covenant God, a threatening has been issued to the Church of the New Covenant of a similar fate in like circumstances, according to the abiding law of the Divine rule (1Co_10:1-11).

4. Frowardness and false security readily give place to despair when severe temptations arise. As in opposition to the former, we must point to the Divine retributions in order to awaken a salutary fear; so in opposition to the latter we must point to the truth of God and the steadfastness of His love. God never ceases from His work of grace, and will not fail to furnish needful assistance to honest fighters; and He will moderate the measure and duration of the temptation according to the strength He has afforded; so that at the right moment He puts an end to the trial, in order that those who are tempted may be able to endure in the conflict (1Co_10:12-13).

5. Burger:—A person may be endowed with all the seals and tokens of Divine grace, and yet through personal infidelity be lost (1Co_10:15).

6. In Christ all the threads of the history of the Divine revelation run together. He is the true and sole manifestation of the eternal God. In the midst of the ages He entered into the human race, and took upon Himself personally our nature, in order to perfect the work of redemption and carry out the purposes of God’s holy love, and prepare the way for the final judgment of the world, in which He as judge will determine the lot of every man in accordance with the manner in which he has treated the Divine grace proffered him in His word and works. But this whole work He has prepared and foreshadowed under the older dispensation alike in the promise, and in the law, and in the manifoldness of His operations and providences, whereby both are led, established and confirmed in life, and secured against unbelief and disobedience. As the messenger of Jehovah, on whom Jehovah’s name is written, who bears imprinted on Himself the Jehovah-character, and carries the image of the unchangeable, holy, merciful and true covenant God stamped in every word and deed, He is Israel’s deliverer from bondage, his protector and helper in extremest necessities, his wondrous guardian and supporter in want which no natural means may relieve, who out of His own fulness furnishes him the life-sustaining manna, who pours out for him the life-refreshing water, who bears with him in unspeakable patience, but also at the same time exercises toward him a judicial severity. And what He does, ordains, or controls through His own personal manifestation, He has previously indicated both through individuals and their doings, and through manifold ordinances, administrations and judgments, intended for the instruction, for the comfort and warning of us in these last days.

HOMILETICAL AND PRACTICAL

Starke:1Co_9:24. The running includes: 1. a turning from sin; 2. a turning to the goal, i.e., God (Act_26:18); 3. the exercise of the powers of the new man in the obedience of faith and the mortification of the sinful life; 4. the refraining from all hinderances, such as the lusts of the flesh, the lust of the eye and the pride of life—and indeed not simply from what is evidently sinful in itself, but also from things otherwise lawful, by which a person may either injure himself or put a stumbling-block in the way of others.—Ordinarily only one person obtains the prize; but in Christianity we can all obtain it, even though one may run faster than the other, provided only that we are steadfast. For as the faith is the same for all, so also is the race; although the degrees of glory attained may be various.—In the race no account is made of what man does in his own strength, or of his own will (Rom_9:16); but if God chooses to draw us by His word, and we resist not, then He grants the ability to come to Christ, and to follow Him, and to run with patience the race set before us (Heb_12:1 ff.).—Hed.:—If they who run fail of the prize, what hope can those have who sit still, or fall back, or stop in the way? Ah! the obtaining of salvation is no child’s play. Earned indeed was it without our labor; and now the prize being there, we must strive for it. Earnestness, earnestness, fear and trembling (Php_2:12) are necessary to reach the spot where the crown is put on the victor’s brow (2Ti_2:5).—Standing and running both belong to the true Christian—standing, as opposed to falling; running, as opposed to idleness and standing still, and to unfaithfulness in falling back (1Co_16:13; Heb_12:1).—We should press to God through all things, and rest in nothing but in God (Mat_11:29).—With beginners Christianity is only a walk—they go step by step; but with the experienced it is a race.

1Co_9:25. A Christian is bound to refrain from whatever obstructs his course, and to use all means for increasing his spiritual strength. The particular things to be avoided must be determined by each one for himself.—A person must be converted to God before he can have peace with God, and the pledge of salvation in his own soul, and can with a watchful eye avoid whatever may disturb his peace or injure his neighbor, and therefore ought to be denied.—The hope of an eternal crown keeps us from carnal gratification, and is a great incentive to perseverance (Rom_2:7).

1Co_10:26-27. Luther:—As a combatant who swerves from his course must fail of his goal, or in fighting makes false strokes, and wastes his strength in the air, so is it with all who would do good works without faith; for they are altogether uncertain as to how they stand with God: hence all their doings are mis-runs, mis-strokes and mis-doings.—The faith which works by love hits the foe squarely; since faith allows not of despair, nor love admits a false security.—He instructs best who teaches by example.—He who is void of spiritual life, runs by his own strength, and so runs into error and sinks at last.—What we venture on in the name of Jesus, and at His bidding, obtains the crown. What we do apart from Him, is lost work.—How many air-strokes and mis-strokes are given by those who have not the mind and weapons of Paul!—air-strokes in preaching, in the supposed vindication of truth, in prayer, and the like, under the idea that the foe has been finely hit or utterly laid low, and that a good work has been well done (1Ti_6:3 f.)!—Something of the old Adam still clings to the best of Christians: hence they have to fight with themselves daily, and as Christ did towards Peter (Mat_16:23) show the devil the door.—The flesh must obey the spirit, and for this, discipline and self-crucifixion are necessary. Woe to those who take the covenant of God into their mouth and hate discipline (Rom_2:17-23)!

1Co_10:1 : The pillar of cloud is a type of Christ, a token of God’s gracious presence, for in Christ the Father’s glory dwelleth (Joh_1:14).—The cloudy pillar was to the Egyptians a horror; to the Israelites a comfort: so is Christ to the godless an object of dread: to the faithful a source of consolation. The cloudy pillar departed not from the people day nor night; Christ is with us evermore. 1Co_10:2; Baptism is a token of God’s grace and beneficence, just as was the passage through the Red Sea; it slays the old man and makes the new man live. Pharaoh dies but Israel survives. As God, by His miraculous favors, assured the Israelites of His gracious presence and aid, so is holy baptism a strong seal of the divine promise, and a sure witness of divine grace. As the Israelites were pledged by their deliverance to believe in Moses’ doctrine, go are we pledged by baptism to believe the word of Christ and follow His commands. 1Co_10:3. The manna was a type of Christ: 1. as to its source—Christ was the bread from heaven; 2. as to the place where it was given—the wilderness is an image of this troubled life; 3. as to the mode of gathering it—we must seek Him early; 4. as to its enjoyments—the true Israelite enjoying Christ, with all His blessings; 5. as to the taste—Christ, the bread of life, surpasses the most delicious and refreshing food; 6. as to the punishment which follows upon contempt; 7. as to the provision made for remembrance—Christ has ordained a holy supper as His enduring memorial (Joh_6:31-35). 1Co_10:4; The rock is a type of Christ, the Rock of our salvation, and the foundation of His Church (1Pe_2:6), who, smitten by His sufferings, has poured out for us the water of life. 1Co_10:5. Hed.: The manna, the gushing rock, and the pillar of cloud could not hinder the destruction of Israel. Where was the failure? It was in obedience to the truth, and in that holiness without which no man shall see the Lord. So also may those who have been made partakers of God’s grace, in Christ, be finally lost, if they do not remain steadfast in such grace through faith. 1Co_10:6. Where sin is there punishment ensues; on pleasure follows pain. The terrible histories of Holy Writ ought to serve as the perpetual preachers of repentance, and stand as abiding monuments of the ever-burning wrath of God. If evil lusts were not sin, God never would have said: Thou shalt not covet (Rom_7:7).

1Co_10:7. It is an abomination to confer on a miserable creature the honor which belongs to God alone.—Most banquets, and especially marriage feasts, among Christians of the present day are a very subtle, yet really wicked idolatry; and an evidence of such an inward apostasy from God as would justify our calling the participants godless, i.e., persons standing in no covenant of faith and love with God (1Co_10:31; Tit_2:12).

1Co_10:8. The regenerate do, indeed, at times, feel the excitements of impure lusts; but they allow not themselves to be betrayed thereby; they sigh over the evil, resist it by the grace of God, and try to quench the spark, and pray for forgiveness (Gal_5:16-24).—Whoredom is a three-fold sin—against God, whose temple is desecrated; against our neighbor, who is partly offended and partly disgraced by it; and against ourselves, by the violation of our conscience and the defilement of our body.

1Co_10:9. Let us not step out of our calling and scorn the means ordained for our temporal and eternal welfare. For Christ means to rule us, and not to be ruled by us.

1Co_10:10. Those who murmur against pious government and faithful preachers, sin not against man, but against Christ Himself. What do people mean by complaining that God does not do rightly by them? If they only considered how far they fail of acting in accordance with God’s will, what reason would not every one find to complain of himself! Complain against your own sin, otherwise God will begin to complain of you. What can follow then but ruin and damnation (Lam_3:39)!

1Co_10:11. We are more fortunate than the ancients; for we not only have the same commands of God which they had, but also their examples for our instruction, exhortation, warning and comfort. Many other advantages have we also; they have the shadow, we have the substance (Col_2:17); they were servants, we are children (Rom. 13:15); they were under the yoke, we are free (Act_15:10); they were taught by Moses, we are taught by Christ (Heb_1:1 f.).

1Co_10:12. Hedinger: How easy to fall! Watch, pray, trust neither the foe nor thyself. But many think that they are standing, even though they have not yet arisen, but are lying buried in the filth of sin. Prove thyself!—If we are imagining ourselves firm and strong, then have we the most reason to fear our weakness and our inability. Distrust of one’s self is the ground of the Christian’s strength.—We shun many a fall by lying beautifully low upon the earth (Pro_28:26). Shunning all hinderances to good, and all temptations to evil, and industriously using the means which serve for our confirmation. It is a very common temptation with young converts to trust themselves too much and not to be rightly observant; and hence they are easily entrapped by the treacheries of sin, and betrayed into a fall; therefore this warning is very needful for them.

1Co_10:13. Hed.:—Those temptations are called human which do not require us to resist unto blood (Heb_12:4), and which do not yet amount to the fiery darts of the devil (Eph_6:16; 2Co_12:7). Among the temptations of Satan are to be reckoned all those severe trials which believing souls are constrained to endure under the divine permission; although Satan is not altogether quiet in those human temptations which spring from original sin, and from evil examples and seductions. Besides these, there are yet divine temptations, wherein God puts our faith to the proof (Genesis 32), purifies and confirms us through all measures of suffering (1Pe_1:7; 1Pe_1:9; 1Pe_1:12 f.; Jam_1:3; Heb_11:11), and also for our good delivers us to Satan that he may sift us (Luk_22:31), and thereby prove that Satan can avail nothing against us (sixth petition in the Lord’s Prayer). Why do ye then complain, ye tenderlings? The cross is not so great but that the strength to bear it is greater; the cross carries us, and not we the cross; for in the cross there is power, and there is none in us. With the cross comes power, and with the power the cross.

Berlenburger Bible. 1Co_9:24. Genuine Christianity is a real race-course, but the proper running on it is no rambling. If people learn that they can be made happy by the Gospel, and observe that a good thing may be made out of Christ, they will devote themselves to Him outwardly, and run after a certain fashion. Many do this in a more exact sense when they taste the good word of God a little, and submit to repentance, and begin a pious and honorable life. Many continue earnestly in prayer, and in all manner of good practices, their life long; but yet maintain their own secret designs. But because they run in their sinful nature, and not in their divine nature, they never reach the goal. The Lord Jesus Christ, who Himself ran the race, is the Judge and Rewarder of those who run it after Him; and besides, He gives unto them strength and courage for running. All may reach it, provided they are only earnest in their endeavors. Why should we run without such a hope? But the realization of it takes place only in the birth, and in breaking through the strait gate into the new divine life, and this demands the deepest earnestness and death-struggle, in which body and soul may often perish before the gate of life is reached and found open. All power which is capable of furthering our right race towards a sure prize, must be obtained from Christ by the prayer of faith. Ho, by His Spirit, extends to us His hand, and leads us by this secret way. Observe well where your desires run, in order that, under a fair show, you may not after all be seeking your own ends. We must not only run so as merely to imagine that we may succeed; but we must earnestly strive actually to succeed. Spiritual running consists in the eager stretching and straining of the spirit after the promises of God in Christ Jesus; from this there follows an earnest pressing forward to the new birth, together with all needful watchfulness, fidelity and diligence in the daily obedience of faith, and mortification of the sinful man. Above all is it necessary to keep one’s self disentangled. Besides, the soul must abide unwearied in its endeavors to rise to the highest good; and even when it would fain stand still, or sink down, must it rally again in daily repentance, through the power of God, and hasten zealously along its course. It is the selfish and treacherous carnal understanding which often plants itself in the way, and perverts the powers of the soul to such things as not only bring no reward, but also hinder our obtaining one.

1Co_9:25. He who means to race makes himself light, and lays aside needless incumbrances. If the heart stands open to the Lord, and to His Spirit, free from all inordinate delight in and cleaving to visible, things, and to itself, then it is strong in the Lord and filled by Him; and all powers of darkness, and the hidden might of sin are bound and cast out by Jesus Christ, the Lord of victory.—Not that suffering and striving earn salvation; but the great Awarder of the prizes deems no one worthy who does not value that which is precious and dear to him above everything else.—The prize is Jesus, in His Spirit, the great mystery of godliness. Those who rightly win it have an eternal satisfaction therein. We can only stand before the Father in the Son. But of Him can we become partakers only in the new birth, by which He is formed in the human heart. Therefore must the lovers of Jesus direct their aim and desire only toward Him; in Him will the hungry soul alone delight itself; therefore do all its energies go out after Him, for whom it counts all things but loss, that it may win Christ and be found in Him (Php_3:8-9). Draw us and we will run after thee! Confirm those whom Thou hast drawn, and give us ever new power that we may never be weary in pressing forward to this prize until it has been obtained.

1Co_9:26. Ordinarily there is a lack of clear knowledge and certainty as to what is the true prize, and what the way to it. The path to life is confusedly and wrongly apprehended, and a person’s own choices often get mingled in with it. One falls upon this and that outward duty, engages zealously in prayer his life long, reads all good books he can get, exercises himself outwardly in good works, mortifications, alms-giving, mean clothing, and thinks thus to force salvation by his own running and striving, whether he has Christ already or not; this is to run uncertainly.—Beatings of the air are the strokes which are not given by the Spirit in the soul. Those persons only beat the air who do not hit the foe whom they ought to ward off. They are very zealous about others; but have no just perceptions of themselves; they will engage in outward lip-devotion, and forget at the same time the inward prayer of the Spirit, and earnest striving against all sin; they will busy themselves in studying and speaking about Divine things, or even in disputing about and criticising others, and prefer this to actual fighting themselves; or they will cease from warfare because nature recoils from a complete extermination; or they will devote themselves to the society of other pious persons, and entirely forget their own duties; or they will rest content with keeping up simply fair appearances. And even when one has begun in right earnest, what numerous beatings of the air often take place in the conflicts of the heart, which the Spirit of Wisdom discloses afterwards to each one when ho comes truly to seek God! In general, it may be regarded as an ineffectual warfare when a person is loth to cross his own will and flesh, or does not lose his own life even unto a true self-mortification, but always keeps something secretly in reserve. These the archenemy still holds in a subtle snare of secret lust, just as he may yet hold others through fear that they will not properly deny themselves every thing out of dread of detraction and mockery. Art thou letting go all things seen for the sake of something better? Art thou closing up thy sense and heart against that which wrongly entices thee? And art thou striving earnestly against all uprising lust? Art thou wrestling also earnestly with God, and holding on until He blesseth thee? Art thou risking body and soul, and all things for the sake of winning the pearl? Holdest thou no agreement with Satan and the world, and thine own flesh? And hast thou renounced these things forever?

1Co_9:27. He whose senses are not yet slain can never become spiritual; but remains always carnal. Each one, according to his own condition and his predominant affections and temperament, is required by God to refrain particularly from that which is most apt to take him captive. We must bring our body into subjection in order that we may not fall into subjection to it. This is the right sort of theology—that the teacher himself hearken to the word of truth, in order that he may appear as an example to the flock, and show that obedience is possible. He who in this respect follows Christ is acceptable to Him and useful to men.

1Co_10:1 ff. It is possible to effect an entrance, and then to stand still and lose all that has been gained.—In the true baptism we acquire every thing. Therefore it becomes us to enter renewedly every day into the death of Christ, and allow the old false disposition to lie buried in His grave, and also daily to put on the new life in the might of Christ through the prayer of the Spirit.—The true bread from heaven gladly imparts life to the world, provided only that we are eager to partake of its fulness. As Christ gives Himself for our food, so may He also serve as a drink to all who thirst after righteousness by means of His Spirit, which is the true water of life.—Christ is not a remote, but an ever-present Saviour. He ever walks with us.

1Co_10:5. Many may commit themselves to the protection of God (the cloud) and pass through floods of tribulation (the sea); they may be baptized, and enjoy the Lord’s Supper with great interest and devotion. Yea, they may actually partake of the Lord Jesus in their own souls, and yet, after all, fail of the prize, and apostatize from God, so that He can have no pleasure in them.

1Co_10:6. A type—a sketch such as shall be preserved for all time. This is grounded on the uniformity of the ways of God.—In all our conflicts and self-restraints we must begin with our desires and lusts, which are the root of all evil. The temptations to sin are to be attacked in the very first motions towards it within us, and suppressed by the Spirit.—Even the best things may be turned into occasions of sin if they are sought with a selfish will. All desires which depart from God and go after the creature are impure and reprobate: for God demands our entire affections for Himself.—Christ is our pattern to be imitated. The example of Israel, on the other hand, is held up for a warning.—Unstable souls are easily seduced to that which is false ere they are aware; hence the importance of shunning promiscuous intercourse and putting a tight rein upon our desires.

1Co_10:7. How fares it with the Christianity of the time and its festal days? In the morning, if convenient, people perform their intended prayer and worship; then they feast according to their appetites, and finally rise up to play, or to pass time in gossipping, or to indulge in corrupt practices. And is this the service to which the Israel of God is called?—He who will walk surely must beware of devious paths, and, for the sake of his Saviour, avoid the charms of false affections, and all idolatry of the creature, and all sectarianism, which beguiles him from his Lord: then will God also preserve and keep him.

1Co_10:8. It is the part of true temperance to avoid the occasions of sin and all corrupt conversation, for we can seldom leave such things undefiled. Our fidelity to our proper Bridegroom is manifested by our carefully avoiding all defilement of the flesh and of the spirit, and by abstaining from all spiritual adultery through illicit attachment to any creature. Both these sins incur sore judgments.

1Co_10:9. All discontent and murmuring against God and His gifts is a tempting of Christ—(Since His incarnation it has become far easier for us to assail His Light, His Word, and His Spirit, because He has declared that He is with us every day; especially by doubting whether He will fulfil His office in us, from the fact that we do not as yet experience any victory over sin, or feel the power of His presence and love. He who breaks the law and follows his inordinate affections, and still desires that God should redeem him, is guilty of tempting God.

1Co_10:10. A fearful commotion often arises in the breast of man if his flesh is not gratified: he blames God for His ways, and murmurs at God’s instruments. In this way the mystery of the Cross is assailed, and the great enemy overpowers the soul and suffers it not to come and bow before God.

1Co_10:11. Since we have the example of so many centuries before our eyes, the greater watchfulness is demanded of us unto whom these last times have come, inasmuch as the harvest and the sifting is at the door, and Satan rages against all who are hastening out of Egypt, knowing that his time is short.

1Co_10:12. If a person intends not to fall, he must ground his salvation not upon his own strength, and on the fact that he stands, but he must cleave to God alone. For if by clinging to the Lord we become one spirit with Him, it follows that those who do this can no more fall than He can fall.

1Co_10:13. Man; because he intends to be on the lookout, feels safe and fears not danger. But when he is assailed, he looks only to the temptation and despairs. The heart is a deceitful and desperate thing (Jer_17:9).—Aside from those human temptations which occur in ordinary life, and spring directly from human corruptions, there are others of a superhuman and spiritual character; these fall upon us like an armed man. Nevertheless they cannot injure the faithful (1Jn_5:18).—The faithfulness of God here stands like a pillar, firm and strong, around which all things rage and storm in vain. But it is His own pure, unfalsified inclination and love to the soul which causes Him to deal with it in all respects so prudently and savingly, and which prompts Him to omit nothing which is for its welfare, and to allow nothing which is for its injury. Temptations, so far as they are beneficial to the soul, only reveal God’s holiness and love; and He soon puts an end to the same, so far as their power to overcome is concerned. In the converted man there is a certain degree of ability. It is God’s power bestowed through the Holy Spirit, in which Paul claimed to be able to do all things (Php_4:13). Therefore it is the fault of our indolence if we think ourselves incapable of overcoming any temptation. In all truly anointed Christians their ability is equal to their temptations. Let one only learn to pray aright, and to understand what it means when we ask, “Cast us not away from Thy presence!” God knows already how much He will permit; and how to counterbalance it. He permits and does not permit. His truth remains fast. The eternal, almighty, faithful, righteous God must indeed be greater than that which attacks us (Joh_10:29). God is not unrighteous in the slightest particular; He asks only what He has given. Learn then to know thy abilities, O soul, and what thou hast in thee of Christ’s power! Regard not the might of sin as greater than the power of God. He has loved thee, and in love He will keep thee; for thy spirit, which is from Him, is a costly jewel in His eyes; this He must lay claim to and rescue from all danger. He cannot deny Himself in regard to it. When He appoints a temptation, He at the same time also sets the bound to it, and opens a way of escape. Of this a man may assure himself by committing himself only to God. The ways of escape are as numerous as the temptations. When reason sees no termination, then God opens a wide door through which the heart that had been driven into a corner suddenly discovers broad spaces before it; therefore hope in Him at all times (Psa_62:9). If He imposes a burden, He likewise will help, and will not impose too much. He will measure all things by your capacities; for we have a faithful High-priest who has compassion on our weakness, and will make all things possible for him who trusts. He who looks one-sidedly, or only at temptation, and not at the God, who is with us in the strife, must certainly fear and tremble whenever the waves appear ready to engulf us.

1Co_10:27. The Apostle here regards the body as that which binds us to the visible world, by means of which all outward temptations press, and wherein also our natural desires seek their satisfaction and become at last tyrannous habits. Besides, it is the body with its needs which gives a plausible pretext for many weak compliances with the wishes and fashions of the world. He who holds this near foe in subjection rids himself at the same time of many others who through it acquire power over us. If we treat it rigorously as something which must soon be given up to death and corruption, and the final dropping of which is for the spirit a desirable deliverance, then will all which affords us advantage only so long as we are in the body appear insignificant and trifling.—1Co_10:1 ff. The developments of God’s grace continue steadily onward, and grow in importance.—Temptations to apostatize press most amid circumstances seductive to the flesh; hence the injury of incorporating into our religion many such things as are attractive to sense, and strike our natural feelings. Of this sort are processions, pilgrimages, gaudy shows, the pomp and parade of dress, by means of which our spiritual faculties are rather overpowered than cultivated.

1Co_10:11. Persons often feed the flesh on the histories of the Old Testament, especially on the sins of the ancient saints. But they should also remember the judgments which fell in consequence.—The Old Testament, so far from being “played out,” has at the present an application clearer and fuller than ever before.

1Co_10:12. The world often talks strangely. Concede to it the power of godliness in any degree, and it suddenly becomes very weak, and begs to be excused, knows nothing of such matters; but warn it of danger, then how it rouses itself, and refuses to acknowledge the presence of temptation. The circumspection of Christians it derides as pure weakness, and their acknowledgment to divine grace for ability as sheer pride.

1Co_10:13. God’s Word does not aim to make us anxious, but only to increase our confidence in God, and take from us presumption.

Heubner:—1Co_9:24. What a variety of runners are seen in the lists of this world, differing in strength, zeal and aim. This whole life is a running after something, and each is anxious to get ahead of the other. But the number of those who are striving for an eternal goal is small. The fewer there are, however, who attain the goal, the greater the honor, and this should awaken in Christians a holy ambition.

1Co_9:25. The Christian should exercise a stringent self-control. Refrain from defilement of the body and spirit through love of pleasure; beware of earthly cares, of idleness and sloth, of vanity, ambition, cowardice, and of all cross-shunnings! Always remember that eternal glory is at stake! Like the fading wreath, all earthly things possess only an imaginary worth, and therefore soon lose it. What do worldly men gain at last for all their cares and labors, their restless toil, their self-humiliations and fawnings, their search and strife? A hand full of sand, a glittering puff of worldly honor. There is no reality save in what is heavenly and divine.—Christianity an earnest gain. The prize at stake there is the highest.

1Co_9:26. The Christian warfare is no uncertain conflict—no snatching at phantoms, but a striking for a definite object. This definiteness imparts consistency to the Christian, and gives clearness to his endeavors (Heb_13:9).

1Co_9:27. In a strife which requires opposition to every evil lust, and where, instead of coaxing and pampering, we must deny the flesh all satisfaction, it is necessary to maintain a steadfast perseverance and an indifference to pain.—He who intends to teach must be doubly watchful over himself. “In the preacher three things must preach: heart, mouth, and life. The life must illustrate what the mouth speaks, and the mouth must speak what the heart feels.”

H. Müller.—1Co_10:5. The liberation of the children of Israel is an instructive type of our redemption; Pharaoh is the image of Satan; the servitude in Egypt represents the tyranny of sin; the pillar of cloud God’s gracious protection. The Christian must march through the sea of this world; his way lies through the wilderness, and he seeks a Father-land in heaven.—Even in the Old Testament the divine agent is Christ, and with the believer now He is omnipresent, giving us the water of eternal life forevermore.

1Co_9:24 to 1Co_10:5.—Pericope on Septuagesima: I. Exhortations to earnest endeavors after salvation, drawn, 1. from a comparison with the zeal shown by men of the world (1Co_9:24); 2. from the glory of the end sought (1Co_9:25); 3. from the certainty of obtaining a prize (1Co_9:26); 4. from the shame of that destruction which would overtake us, in case of failure (1Co_9:27); 5. from the proffered means of grace (1Co_10:1 ff.). II. Warnings against pausing in our Christian career, drawn, 1. from the consequent loss of the end in view; 2. from the loss of the points gained, and subsequent lapse into bondage to the flesh (1Co_9:27); 3. from the stagnation of our Christianity (1Co_10:1-5). III. The strife of the Christian: 1. as to its peculiarities, a, its aims, b, its foes; 2. as to the prize; 3. as to its means. IV. Christianity in reality and in appearance: 1. the former—an earnest striving after perfection, which alone, yet surely leads to salvation, and by which man becomes a pattern to his fellow, and acceptable to God; 2. the latter—a mere outward union to the Christian Church, confession with the mouth, a formal partaking of the sacraments without any inward strengthening and confirming of the heart upon the rock of salvation, and consequently without any real improvement, and therefore displeasing to the Lord. V. The causes of a sad mediocrity in Christianity: 1. the lack of earnestness; 2. disregard of the prize; 3. neglect of means (Heubner).

Oetinger:—What is requisite in order that a fighter for the crown may be temperate in all things? 1. He must know what is costliest in this world; 2. He must esteem the blood of Christ and its preciousness above his own life, and above all precious substances.—L. Hofacker: “The Christian’s race,” for the heavenly crown: 1. concerning some deviations from the true course; 2. concerning the true course itself, comp., also, J. M. Sailor, “Saint Paul’s glimpses into the depths of wisdom,” p. 176 ff. If thou wilt succeed in thy race for the goal, in thy contest for the crown, pray, watch, deny thyself, and thou wilt find in God eternal life, thy prize and thy crown.

Lohe, 1Co_10:9 :—To those who ask for bread, God does not give a serpent (Mat_7:9-10); but to those who will not have His bread, He sends fiery poisonous serpents.

1Co_10:6 ff. (Heubner): 1Co_10:6. The history of the Jewish nation is a mirror for all mankind. Every portion of it can be made an example to quicken and to warn.—Do not many Christians yet say, that Christianity begets a joyous life, and sigh after earlier and forbidden enjoyments?

1Co_10:7. In all men there lingers some proneness to heathenism; to deify nature, the visible and the material. Subtle poisons are more dangerous than the grosser ones. Luxurious living is a species of idolatry; worldly enjoyments allure the heart into apostasy from God; the sinfulness of these things consists in the fact that they kindle desire, and lead to actual excesses. Hence the importance of insisting upon conversion. The truly converted turn of themselves from the world.

1Co_10:8. Sensual indulgences among the more refined nations are worse than among the uncivilized, and inflict greater mischief.

1Co_10:9. Oh that every one in the commission of transgression would consider that he is tempting Christ; that he is, as it were, challenging Him to inflict punishment! This we do when we oppose His Word in unbelief or disobedience; when we are not pleased with His laws, and try to devise some easier course. The serpents which will destroy us are the gnawings of a guilty conscience.

1Co_10:10. Murmuring is opposition to God’s providence, complaint at His ways and allotments; and this is a denial of the divine goodness and wisdom.

1Co_10:11. We Christians live in the last period of the world. The thought of the speedy winding up of the world’s history should make us more faithful.

1Co_10:12. The fall of others should make us more careful about ourselves. He who thinks he has nothing to fear from such temptations is most exposed to a fall; he does not take heed.

1Co_10:13. The power of man is of limited extent; and there are temptations too strong for it. Nevertheless, we may say that we can overcome all temptations; since God knows everything, even the power of every man, and orders everything, so that the temptation never exceeds the power. To beginners He gives easier tasks; to those further advanced, heavier ones.

M. F. Besser.—1Co_10:1 ff.: Let no one pass unheeded the warning which is contained in the five gracious experiences of Israel, and in the five apostasies of that ungrateful people. They all marched out of Egypt, and they all underwent baptism in the cloud and in the sea, and therein enjoyed the first-fruits of the covenant; and just so God has redeemed all of us Christians out of the world of corruption, and called us to the fellowship of His Son, through holy baptism, and has placed us upon our way to a heavenly home, blessed with the benefits and powers of His kingdom. But only those who run in faith to the end obtain the prize.

1Co_10:3-4. The mere eating and drinking at the sacrament alone will not serve. It not only profits nothing, but it also fearfully injures a person to belong to those whom Christ waits upon and refreshes, if through unspiritual or unbelieving conduct, those who eat and drink make themselves unworthy of the spiritual gift.

1Co_10:5. No Christian merits the divine complacency by virtue of his obedience and holy life, but only by virtue of Jesus Christ (Eph_1:6). But although our good Christian works may not merit God’s favor, yet our evil unchristian works, if we remain impenitent, will drive God’s favor from us.

1Co_10:6. The proverb—history is the instruction of life, is especially true in regard to sacred history, which is no lifeless narrative, for says Luther: “the work and government of God in His Church, is the same from the beginning to the end of the world, even as also God’s people, or the Church, is thro’ all time, one and the same.

1Co_10:7. The spirit of the world sets up, sometimes one and sometimes another form of idolatry as the order of the day. Whether the world, in its banquets and balls, and theatres, actually crowns idolatry, as at Corinth, or whether it deifies the things and persons themselves, in which it takes pleasure, and uses them as its highest good, it is idolatry all the same. What happened in the camp at Sinai is still reflected before our eyes. The Sundays and feast-days of the Church are selected as the favorite pleasure-days. [Holy days have become holidays]. Lord, lead us not into temptation!

1Co_10:8. Balaam’s device pleases the world when it sees that it is not possible to rob Christians of their crown by violence. It knows well what “takes away the heart” (Hos_4:11), and it loves to present the wine of temptation to those who have once escaped from the mire of the world. Let us watch and pray that we enter not into temptation.

1Co_10:11. In this last time (1Jn_2:14), this N. T. time of the end wherein we live, those temptations to apostasy occur preliminary to the judgments which are indicated by the types of the earlier times. The five temptations of the fathers in the wilderness (viz., to greedy lusting, idolatry, whoredom, provoking God, and murmuring) are our temptations also, and we should seek eye-salve from the Holy Spirit (Rev_3:18), in order to enable us to see these temptations in their present form, unbetrayed by the spirit of the world, which gives to evil an innocent or venial name; which calls the pursuit of pleasure, liberty; gives to idolatry and whoredom the name of progress and enjoyment of life; and to murmuring and tempting of God, the name of independence and manliness.

1Co_10:12. See to it, that thou dost not fall! The tempter can throw no standing Christian by force.

1Co_10:6-13. Pericope on the ninth Sunday after Trinity: I. Heathenism among Christians: 1. Description, a, as to its source—the evil, godless mind; b, its immediate effects—excesses and crimes (7, 8); c. final result—unbelief and despair. 2. Application for self-examination, mourning and quickening. II. The mode of avoiding falling in the midst of temptations. 1. By observing the multitude of temptations (1Co_10:6), especially those which are particularly dangerous to ourselves (7–10). 2. By laying to heart the punishments which will be inflicted in case we fall—both physically and spiritually (8–10). 3. By humility, by the recognition of our own weakness, and by realizing the consequences of error (11–12). 4. By trust in God, and prayer for support (1Co_10:13).

[Barnes, 9, 1Co_10:27 :—1. Ministers, like others, are in danger of losing their souls. 2. The fact that a man has preached to many is no certain evidence that he will be saved. 3. The fact that a man has been very successful in the ministry is no evidence that he will be saved. 4. It will be a solemn and an awful thing for a successful minister to go down to hell. 5. Ministers should be very solicitous about their personal piety.

R. South, 1Co_10:13 :—How, and by what means, God delivers us from temptations. I. If the force of the temptation be chiefly from the vehement importunities of the evil spirit, God often puts an end to the issue by rebuking and commanding down the tempter himself. II. If the force of the temptation be from the weakness of a man’s mind, God delivers by mighty, inward, unaccountable supplies of strength. III. If from unhappy circumstances, by a providential change in the whole course of his life. IV. If from the powerful sway and solicitation of some unruly affection, by the overpowering influence and operation of His Holy Spirit. Two considerations: 1. The strongest temptations to sin are no warrant for sin; 2. God delivers only those who do their lawful utmost to deliver themselves].

Footnotes:

[1]Confiding in the words of Moses, they had committed themselves to the waters].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

10:1-22 After illustrating from his own life the key principle of giving up one’s rights for the sake of others (ch 9), Paul turns back to the specific question of eating meat sacrificed to idols (8:1-13). He warns believers of God’s wrath on those who sin, especially on those who engage in idolatry.

10:1-11 Even though the Israelites were God’s people and experienced his salvation and provision (see Exod 13:21-22; 14:21-29), they still came under his judgment because of their disobedience.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 10:1. Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, Moreover, I would not that you should be ignorant) The phrase refers to the whole passage; for the Corinthians were acquainted with the history; comp. 1Co 9:13. [84]The particle moreover transfers the discourse from the singular, 1Co 9:26, to the plural.—οἱ πατέρες ἡμῶν, our fathers) even the fathers of the Corinthians; of the Gentiles succeeded to the place of the Jews. [Our ancestors, he says, in respect of communion with God.—V. g.]—πάντες, all) had gone out of Egypt—there was not so much as one of so great a multitude detained either by force or on account of disease, Psa 105:37. Five divine benefits are mentioned, 1–4, and as many sins committed by our fathers, 6–10.—ὑπὸ τὴν νεφέλην ἦσαν, were under the cloud) Exo 13:21-22.—διὰ τῆς θαλάσσης διῆλθον, passed through the sea) Exo 14:29.

[84] Preference, however, is given to the particle γὰρ, both in the margin of the first and second Ed., and in the Germ. Vers.—E. B.

ABCD(Λ)Gfg Vulg. Orig. 4,143e; 144a, Iren. 264 Cypr. 157,277 have γαρ. Rec. Text δὲ with Orig. 1,541e, some MSS. of Vulg. and both Syr. Versions.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_10:1. Γάρ] Paul had already, in 1Co_9:26 f., set himself before his leaders as an example of self-conquest; he now justifies his special enforcement of this duty by the warning example of the fathers. Πλεῖον αὐτοὺς δεδίξασθαι βουληθεὶς τῶν κατὰ τὸν Ἰσραὴλ ἀναμιμνήσκει, καὶ ὅσων ἀπήλαυσαυ ἀγαθῶν καὶ ὅσαις περιέπεσαν τιμωρίαις. καὶ καλεῖ τύπους τούτων ἐκεῖνα, διδάσκων ὡς τὰ ὅμοια πείσονται τὴν ὅμοιαν ἀπιστίαν κτησάμενοι, Theodoret.

οὐ θέλω ὑμ. ἀγν.] indicating something of importance. see on Rom_11:25.

οἱ πατέρες ἡμ.] i.e. our forefathers at the time of the exodus from Egypt. The apostle says ἡμῶν, speaking, as in Rom_4:1, from his national consciousness, which was shared in by his Jewish readers, and well understood by his Gentile ones. The idea of the spiritual fatherhood of all believers (Rom_4:11 ff., de Wette, al[1573]), or that of the O. T. ancestry of the N. T. church (Hofmann), would suit only with holy ancestors as being the true Israel (comp Rom_9:5 ff.; Gal_6:16), but does not harmonize with the fact of the fathers here referred to being cited as warnings.

πάντες] has strong emphasis,[1575] and is four times repeated, the coming contrast of οὐκ ἐν τοῖς πλείοσιν, 1Co_10:5, being already before the apostles mind. All had the blessing of the divine presence (ὑπὸ τ. νεφ. ἦσαν), all that of the passage through the sea; all received the analogue of baptism, all that of eating, all that of drinking at the Lords Supper; but with the majority God was not well pleased.

ὑπὸ τ. νεφ.] The well-known (τήν) pillar of cloud (Exo_13:21 f.), in which Gods presence was, is conceived as spreading its canopy over (ὑπό) the march of the people that followed it. Comp Psa_105:39; Wis_10:17; Wis_19:7.

διὰ τῆς θαλ.] See Exodus 14.

[1573] l. and others; and other passages; and other editions.

[1575] Grotius: tam qui sospites fuere, quam qui perierunt.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 10:1-5 . § 31. THE BACKSLIDING OF ANCIENT ISRAEL. The Apostle has just confessed, in warning others, his own fear of reprobation. That this is no idle fear the history of the O.T. Church plainly proves. All the Israelite fathers were rescued from Egypt, and sealed with the ancient sacraments, and virtually partook of Christ in the wilderness; but, alas, how few of those first redeemed entered the Promised Land!

1Co 10:1-2 . The phrase οὐ θέλω ὑμᾶς ἀγνοεῖν (see parls.) calls attention to something not altogether within the range of the reader’s knowledge (contrast οὐκ οἴδατε ; 1Co 9:24 , etc.); γὰρ attaches the paragraph, by way of enforcement, to the foregoing ἀδόκιμος . “Our fathers” is not written inadvertently to Gentile “brethren,” out of P.’s “national consciousness” (Mr [1410] ); the phrase identifies the N.T. Church with “Israel” ( cf. Rom 4:1-2 ff., Rom 11:17 f., Gal 3:7 ; Gal 3:29 , Phi 3:3 ; also Clem. ad Cor . 4); the fate of the fathers admonishes the children (Psa 78:8 ; Psa 95:9 , etc.; Mat 23:29 ff., Heb 3:4 .). The point of the warning lies in the five-times repeated πάντες : “ All our fathers escaped by miracle from the house of bondage; all received the tokens of the Mosaic covenant; all participated under its forms in Christ; and yet most of them perished! (1Co 10:5 ); cf. the πάντες μέν … εἶς δὲ of 1Co 9:24 , and note. For ὑπὸ τὴν νεφέλην , διὰ τῆς θαλάσσης , cf. Psa 105:39 ; Psa 106:11 ; also Wis 10:17 ; Wis 19:7 . “The cloud” shading and guiding the Israelites from above, and “the sea” making a path for them through its midst and drowning their enemies behind them, were glorious signs to “our fathers” of God’s salvation; together they formed a λοῦτρον παλινγενεσίας (Tit 3:5 ), inaugurating the national covenant life; as it trode the miraculous path between upper and nether waters, Israel was born into its Divine estate. Thus “they all received their baptism unto Moses in the cloud and in the sea,” since in this act they committed themselves to the guidance ofMoses, entering through him into acknowledged fellowship with God; even so the Cor [1411] in the use of the same symbolic element had been “baptized unto Christ” ( cf. Rom 6:3 f., Gal 3:27 ). For the parl [1412] between Moses and Christ , see Heb 3 . Paul sees a baptism in the waters of the Exodus, as Peter in the waters of the Deluge (1Pe 3:20 f.). ἐβαπτίσαντο , mid [1413] voice (see parls.), implies consent of the subjects “had themselves baptised” ( cf. ἀπελούσασθε , 1Co 6:11 ) aggravating their apostasy.

[1410] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[1411] Corinth, Corinthian or Corinthians.

[1412] parallel.

[1413] middle voice.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co 10:1-14. THE EXAMPLE OF ISRAEL A WARNING TO CHRISTIANS.

In this chapter the direct argument concerning meats offered to idols is resumed in 1Co 10:14. The first fourteen verses of this chapter, like chapter 9, are parenthetical. But if we read γάρ we are to understand that there is a very close connection between this and the last verse of the preceding chapter. See next note but one, and 1Co 10:12. We are taught in 1Co 10:1-14, (1) that the possession of great privileges does not secure us from danger. But this is not the only link of connection. We learn, (2) that the worst sins of Israel were the direct result of idolatry, and hence a strong argument is derived against regarding idolatry as a light matter (1Co 10:14). And perhaps, with De Wette, we may also regard the actions of the Israelites as awful examples, (3) of the abuse of freedom, the danger which was just now most likely to befall the infant Church. ‘They were tempted to think that all things were safe to do, because all things were lawful’ (or rather possible). Robertson.

1. γάρ אABCDEFG, Vetus Lat. Vulg. Rec. δέ with Peshito.

1. οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν. A characteristic expression of St Paul. Cf. ch. 1Co 12:1, and Rom 1:13; Rom 11:25; 2Co 1:8; 1Th 4:13.

γάρ. There is a slight difficulty in the sequence of thought here, which has caused the substitution of δέ in the rec. text. But there is a clear connection between this verse and what precedes. The subject is the necessity of caution in the Christian life. This has been illustrated by the example of the athletes in the arena. It is now further illustrated by the example of the Israelites. They possessed great privileges, and lost them. And further, the prize is won by the athlete by discipline. It is lost by the Israelites through indulgence.

οἱ πατέρες ἡμῶν πάντες. The emphasis on πάντες here—it is repeated five times—serves to point out the moral that though all without exception received the privileges, the greater number were very far from using them aright. The lesson is still more closely driven home in 1Co 10:11-12. The Israelites were as much the people of God as we, yet most of them fell. Why should we think, then, that we have less need for watchfulness than they? Some have thought that the expression ‘our fathers’ implies that St Paul was here speaking to Jews only. But this is not necessary. For (1) he might have used the expression as being himself a Jew, and (2) the Israelites were the spiritual progenitors of the Christian Church. See Rom 4:16; Rom 9:5.

ὑπὸ τὴν νεφέλην. Cf. Exo 13:20-22; Exo 14:19; Exo 40:34-38; Num 9:15-23; Num 14:14; Deu 1:33; Psa 78:14; Psa 105:39.

διὰ τῆς θαλάσσης διῆλθον. Exodus 14; Num 33:8; Jos 4:23; Psa 78:13.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10:1-22.] He proceeds, in close connexion with the warnings which have just preceded, to set before them the great danger of commerce with idolatry, and enforces this by the example of the rebellions and rejections of God’s ancient people, who were under a dispensation analogous to and typical of ours (1-11); and by the close resemblance of our sacrament of the Lord’s Supper,—their eating of meats sacrificed,—and the same act among the heathen, in regard of the union in each case of the partakers in one act of participation. So that they could not eat the idol’s feasts without partaking of idolatry = virtually abjuring Christ (vv. 15-22).

1.] γάρ joins to the preceding. He had been inculcating the necessity of self-subduing (ch. 9:24-27), and now enforces it in the particular departments of abstaining from fornication, idolatry, &c., by the example of the Jews of old.

οὐ θέλω …, see reff.

οἱ πατ. ἡμῶν] He uses this expression, not merely speaking for himself and his Jewish converts, but regarding the Christian church as a continuation of the Jewish, and the believer as the true descendant of Abraham.

πάντες … πάντες … πάντες, each time with strong emphasis, as opposed to τοῖς πλείοσιν, ver. 5. All had these privileges, as all of you have their counterparts under the Gospel: but most of them failed from rebellion and unbelief.

ὑπὸ τὴν νεφ. ἦσαν] The pillar of cloud, the abode of the divine Presence, went before them, and was to them a defence: hence it is sometimes treated of as covering the camp, e.g. Ps. 104:39, διεπέτασε νεφέλην εἰς σκέπην αὐτοῖς: and thus they would be under it. So also Wisd. 10:17, 19:7,—ἡ τὴν παρεμβολὴν σκιάζουσα νεφέλη. See Exo 13:21, Exo 14:20.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10:1-11:1. THESE PRINCIPLES APPLIED

The fear expressed in 9:27 suggests the case of the Israelites, who, through want of self-control, lost the promised prize. They presumed on their privileges, and fell into idolatry, which they might have resisted (1-13). This shows the danger of idolatry: and idol-feasts are really idolatry, as the parallels of the Christian Eucharist and of the Jewish sacrifices show. Idol-feasts must always be avoided (14-22). Idol-meats need not always be avoided, but only when the fact that they have been sacrificed to idols is pointed out by the scrupulous (23-11:1).

10:1-13. Take warning from the fall of our fathers in the wilderness. Distrust yourselves. Trust in God.

1 The risk of being rejected is real. Our ancestors had extraordinary advantages, such as might seem to ensure success. They were all of them protected by the cloud, and they all passed safely through the sea, 2 and all pledged themselves to trust in Moses by virtue of their trustful following of the cloud and their trustful march in the sea; 3 all ate the same supernatural food, 4 and all drank the same supernatural drink; for they used to drink from a supernatural Rock which attended them, and the Rock was really a manifestation of the Messiah. 5 Yet, in spite of these amazing advantages, the vast majority of them frustrated the good purpose of God who granted these mercies. This is manifest; for they were overthrown by Him in the wilderness.

6 Now all these experiences of theirs happened as examples which we possess for our guidance, to warn us against lusting after evil things, just as those ancestors of ours actually did. 7 And so you must not fall into idolatry, as some of them fell; even as it stands written, The people sat down to eat and to drink, and rose up to sport. 8 And let us not be led on to commit fornication, as some of them committed, and died in a single day, 23,000 of them. 9 And let us not strain beyond all bounds the Lord’s forbearance, as some of them strained it, and were destroyed, one after another, by serpents. 10 Nor yet murmur ye, which is just what some of them did, and were destroyed forthwith by the destroying angel. 11 Now all these experiences by way of example occurred one after another to them, and they were recorded with a view to admonishing us, unto whom the ends of the ages, with their weight of authority, have come down. 12 Therefore if, like our forefathers, you think that you are standing securely, beware lest self-confidence cause you, in like manner, to fall. 13 And you can avoid falling. No temptation has taken you other than a man can withstand. Yes, you may trust God; He will not let you be tempted beyond your strength. While He arranges the temptation to brace your character, He will also arrange the necessary way of escape, and the certainty that He will do this will give you strength to endure.

1. οὐ θελθ … ἀδελφοί. See on 12:1. The γάρ shows the connexion with what precedes: ‘Failure through lack of selfdiscipline is not an imaginary peril: if you lack it, your great spiritual gifts will not save you from disaster.’*

οἱ πατέρες ἡμῶν. Just as Christ spoke of the ancestors of the Jews as ‘your fathers’ (Mat 23:32; Luk 11:47; Joh 6:49), so the Apostle calls them ‘our fathers’: some members of the Church of Corinth were Jews, and the expression, was literally true of them, as of St Paul. But he may mean that the Israelites were the spiritual ancestors of all Christians. In Gal 6:16 ‘the Israel of God’ means the whole body of believers. Clem. Rom. (Cor. 60) uses τοῖς πατράσιν ἡμῶν in the same sense, and speaks to the Corinthians of Jacob (4), and Abraham (31) as ὁ πατὴρ ἡμῶν. See on Rom 4:1.

πάντες. The emphatic repetition in each clause marks the contrast with οὐκ ἐν τοῖς πλείοσιν (v. 5). All, without exception, shared these great privileges, but not even a majority (in fact only two) secured the blessing which God offered them. No privilege justifies a sense of security: privilege must be used with fear and trembling.

ὑπὸ τὴν νεφέλην. ‘Under the cloud’ which every one remembers (Exo 13:21, Exo 13:22, Exo 13:14:19, 24, 40:38; etc.). The acc. perhaps indicates movement. They marched with the cloud above them.* The pillar of fire is not mentioned, as less suitable for the figurative ἑΒαπτίσντο which follows: Wisd. 19:7.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

2. The example of The Israelites. 10:1-11.

This passage is the continuation of the foregoing. What the apostle has just indicated as a possibility for himself, he now points out as a reality in the history of the Jewish people. In them we have a nation who, after having been the object of the most ample favours from God, favours even which were perfectly analogous to those we enjoy as Christians, nevertheless perished because of its failure in self-renunciation. In fact: 1, the Israelites having come out of Egypt had all participated in the extraordinary favours which accompanied this deliverance, 1Co 10:1-4; 1Co 10:2, and yet they almost all perished in the wilderness, 1Co 10:5; 1 Corinthians 3, such is the image of the lot which threatens the Corinthians if they act in the same manner, 1Co 10:6-11.

The analogy between this passage and the preceding is striking: this nation, that had come out of Egypt to get to Canaan, corresponds to the runner who, after starting in the race, misses the prize, for want of perseverance in self-sacrifice. The one runner whom the judge of the contest crowns is the counterpart of the two faithful Israelites, to whom alone it was given to enter the Promised Land.

But in the following passage we have no longer to do with a simple comparison; it is more serious; we enter into the realities of history. The apostle, as has been remarked here, becomes a Jew to the Jews, as he had formerly become a Greek to the Greeks.

Vers. 1-4. He begins by recalling the favours bestowed on the Jews in and after their deliverance from the Egyptian captivity, and he compares these favours with those enjoyed by Christians. For the salvation founded by the ministry of Moses in Israel is one and the same work with the salvation brought in by Christ; and the laws of Divine action, which directed the former of these deliverances, are exactly the same as those to which final salvation is subject.

Vv. 1, 2. “Indeed, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized into Moses in the cloud and in the sea.”

The connecting particle δέ, then, in the T. R. would indicate a gradation which the preceding remarks easily explain: “And there is more here than a simple figure, such as that of the games.” This reading is therefore quite suitable; the other, found in the Alex. and Greco-Latins, γάρ, for, is also suitable; the for bears especially on the last idea of the foregoing verse, the being found worthy of rejection. “And indeed the danger exists; what happened to our fathers is the proof of it.” This second connection is simpler.

In saying: I would not that ye should be ignorant, the apostle would not insinuate that they do not know the account of the exodus from Egypt; he means that he is afraid they do not sufficiently understand the meaning and bearing of the events to which he here refers.

Meyer has concluded from the expression: our fathers, that Paul is here speaking as a Jew, and in the name of Jewish Christians. But by the address: brethren, he has just comprehended the whole Church in one and the same body. He therefore sees in the Christian Church the outgrowth of the ancient Israelitish community. Indeed, according to Romans, chaps. 4 and 11, the Church is grafted on the patriarchal trunk; and, in virtue of this spiritual relation, the fathers of the Jewish people are also those of the Christian household.

The prominent place which he gives to the word πάντες, all, as well as its repetition in 1Co 10:2-4 (five times), show that we have here the essential idea of the passage: “Those people who almost all perished, began with being all blessed of the Lord.” This is the counterpart of 1Co 9:24 : “All run, but one obtains the prize.”

The verb in the imperfect, ἦσαν, were, denotes a state which is prolonged, while the crossing of the Red Sea having been an event of the day is denoted by the aorist (διῆλθον).

The preposition ὑπό, under, is construed with the accusative, because it has not merely a local sense here, but expresses the moral notion of protection: they were under the shelter of the Divine presence manifested by the cloud.

Vv. 2. After stating the fact, this verse indicates its religious signification and bearing; it was a true baptism which was conferred on them all. As the baptized person enters the water and receives the sprinkling on his head, and as this water by the sacramental words becomes to him the pledge of salvation, so the Israelites, placed under the cloud and crossing the sea, possessed the visible pledge of Divine blessing and salvation. This miraculous crossing separated them thenceforth from Egypt, the place of bondage and idolatry, exactly as the believer’s baptism separates him from his former life of condemnation and sin. In this parallel there is no petty and Rabbinical typology; everything is well grounded from the moral point of view. The material water did not play any part in the passage of the Red Sea: it is not said either that it rained from the cloud on the Israelites, or that they had their feet plunged in the water. The crossing was to them as baptism is to the believer, the threshold of salvation. This spiritual analogy is expressed by Paul in the words: and were all baptized into Moses. By following their God-given leader with confidence at that critical moment, they were closely united to, and, as it were, incorporated with Moses to become his people, in the same way as Christians in being baptized on the ground of faith in Christ become part of the same plant with Him (Rom 6:3-5); they are thenceforth His body.

There is room for hesitation between the two readings ἐβαπτίσαντο (the middle), they had themselves baptized, and the passive ἐβαπτίσθησαν, they were baptized. In favour of the middle form, it can be said that the copyists could easily have substituted for it the passive form, which is more generally used in the New Testament in speaking of Christian baptism. Then the apostle required to bring out in this context the idea of faith in Moses as the active principle of the conduct of the Israelites.

Here, probably, with the words of the Old Testament, of which the apostle is thinking, we have the only passage of Scripture in which a man is presented as the object of faith; comp. Exo 14:31: “And they believed the Lord, and His servant Moses.” No doubt faith, according to the scriptural view, can only have a Divine object, God Himself, His word, His promises, His work; but when a servant of God is absolutely identified with the Divine will and work, as Moses was, then the absolute confidence which attaches to that which is Divine may also be extended to him. Without faith in the Divine mission of Moses, Israel would not have followed him to the wilderness.

The preposition ἐν has rather the instrumental sense (by) than the local (in).

But the Jews not only received a baptism, they partook also of a Holy Supper:

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Chapter X

A continuation of the exhortation to self-denial and caution, 1Co_10:1-13. Express prohibition of joining in the sacrificial feasts of the heathen, 1Co_10:14-22. Particular directions as to the use of meat sacrificed to idols, 1Co_10:23-33.

The Necessity of Self-Denial Argued from the Case of the Israelites 1Co_10:1-13

At the close of the preceding chapter the apostle had exhorted his readers to self-denial and effort, in order to secure the crown of life. He here enforces that exhortation, by showing how disastrous had been the want of such self-control in the case of the Israelites. They had been highly favored as well as we. They had been miraculously guided by the pillar of cloud; they had been led through the Red Sea; they had been fed with manna from heaven, and with water from the rock; and yet the great majority of them perished, 1Co_10:1-5. This is a solemn warning to Christians not to give way to temptation, as the Israelites did, 1Co_10:6. That is, not to be led into idolatry, 1Co_10:7, nor into fornication, 1Co_10:8, nor into tempting Christ, 1Co_10:9, nor into murmuring, 1Co_10:10. In all these points the experience of the Israelites was a warning to Christians; and therefore those who thought themselves secure should take heed lest they fall, 1Co_10:11, 1Co_10:12. God is merciful, and would not suffer them to be too severely tempted, 1Co_10:13.

1Co_10:1

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

Moreover. The true reading is not (δέ) moreover, but (γάρ) for, which marks the connection with what precedes. We must use self-denial and effort; for, brethren, our fathers, notwithstanding all they experienced, perished. I would not have you ignorant, Rom_1:10; Rom_11:25 a formula used when something specially important is to be presented. That (not how that). All our fathers. The emphasis is on all. All our fathers left Egypt; Caleb and Joshua alone entered the promised land. All run, but one obtains the prize. The history of the church affords no incident better suited to enforce the necessity of guarding against false security, than that selected by the apostle. The Israelites doubtless felt, as they stood on the other side of the Red Sea, that all danger was over, and that their entrance into the land of promise was secured. They had however a journey beset with dangers before them, and perished because they thought there was no need of exertion. So the Corinthians, when brought to the knowledge of the gospel, thought heaven secure. Paul reminds them that they had only entered on the way, and would certainly perish unless they exercised constant self-denial. Our fathers. Abraham is our father, though we are not his natural descendants. And the Israelites were the fathers of the Corinthian Christians, although most of them were Gentiles. Although this is true, it is probable that the apostle, although writing to a church, many, if not most, of whose members were of heathen origin, speaks as a Jew to Jews; as he often addresses a congregation as a whole, when what he says has reference only to a part.

Were under the cloud, not underneath it, but under its guidance. Exo_13:21. The Lord went before them by day in a pillar of cloud, to lead them; and by night in a pillar of fire to give them light, to go by day and night. See Num_9:15, Num_9:23; Num_14:14. Deu_1:33. Psa_78:14. etc. No more decisive evidence could have been given of their election as a people, than this supernatural guidance. The symbol of the divine presence and favor was before their eyes day and night. If any people ever had reason to think their salvation secure, it was those whom God thus wonderfully guided. They all passed through the sea. Would God permit those to perish for whom he had wrought so signal a deliverance, and for whose sake he sacrificed the hosts of Egypt? Yet their carcasses were strewed in the wilderness. It is not enough, therefore, to be recipients of extraordinary favors; it is not enough to begin well. It is only by constant self-denial and vigilance, that the promised reward can be obtained. This is the lesson the apostle intends to inculcate.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He setteth out that which he said, laying before them an example of the horrible judgment of God against them which had in effect the selfsame pledges, of the same adoption and salvation that we have: and yet notwithstanding when they gave themselves to idols’ feasts, perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against them which frequented idols’ feasts, the same also seems to be alleged to this end and purpose, because many men are thus minded, that those things are not of such great weight, that God will be angry with them if they use them, so that they frequent Christian assemblies and be baptized, and receive the Communion, and confess Christ.

Paul speaketh thus in respect of the covenant, and not in respect of the persons, saving in general.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours.

I. He prefaces this discourse with a note of regard: "Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.

II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: "Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct." The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Psa 105:39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (Co1 10:2), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, Co1 10:5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER X.

Peculiar circumstances in the Jewish history were typical of

the greatest mysteries of the Gospel; particularly their

passing through the Red Sea, and being overshadowed with the

miraculous cloud, 1, 2.

The manna with which they were fed, 3.

And rock out of which they drank, 4.

The punishments inflicted on them for their disobedience are

warnings to us, 5.

We should not lust as they did, 6.

Nor commit idolatry, 7.

Nor fornication as they did; in consequence of which

twenty-three thousand of them were destroyed, 8.

Nor tempt Christ as they did, 9.

Nor murmur, 10.

All these transgressions and their punishments are recorded

as warnings to us, that we may not fall away from the grace

of God, 11, 12.

God never suffers any to be tempted above their strength, 13.

Idolatry must be detested, 14.

And the sacrament of the Lord's Supper properly considered

and taken, that God may not be provoked to punish us, 15-22.

There are some things which may be legally done which are not

expedient; and we should endeavour so to act as to edify each

other, 23, 24.

The question concerning eating things offered to idols

considered, and finally settled, 25-30.

We should do all things to the glory of God, avoid whatsoever

might be the means of stumbling another, and seek the profit

of others in spiritual matters rather than our own

gratification, 31-33.

NOTES ON CHAP. X.

Verse 1. I would not that ye should be ignorant] It seems as if the Corinthians had supposed that their being made partakers of the ordinances of the Gospel, such as baptism and the Lord's Supper, would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts; as long, at least, as they considered an idol to be nothing in the world. To remove this destructive supposition, which would have led them to endless errors both in principle and practice, the apostle shows that the Jews had sacramental ordinances in the wilderness, similar to those of the Christians; and that, notwithstanding they had the typical baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna that came down from heaven, yet, when they joined with idolaters and partook of idolatrous feasts, God was not only displeased with them, but signified this displeasure by pouring out his judgments upon them, so that in one day 23,000 of them were destroyed.

Under the cloud] It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites.

1. It was a cloud in the form of a pillar to direct their journeyings by day.

2. It was a pillar of fire to give light to the camp by night.

3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See Clarke on Ex 13:21.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; but, on their abusing their privileges, they did not escape the judgment of God. Be afraid, therefore; for the same thing is impending over you. Jude makes use of the same argument in his Epistle. (Jude 1:5.)

1. All were under the cloud. The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them with so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and teaches that the cloud, which protected the Israelites in the desert from the heat of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper.

They were, says he, baptized in Moses, that is, under the ministry or guidance of Moses. For I take the particle εἰς to be used here instead of ἐν, agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in 1 Corinthians 1:13, and that for two reasons. These are, first, because we are by baptism initiated into the doctrine of Christ alone; and, secondly, because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore, baptized in Moses, that is, under his guidance or ministry, as has been already stated. How? In the cloud and in the sea. “They were, then, baptized twice,” some one will say. I answer, that there are two signs made mention of, making, however, but one baptism, corresponding to ours.

Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. The cloud protected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through the sea was attended with this effect, that they got clear off from Pharaoh’s cruelty, and escaped from imminent hazard of death. The advantage of our baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mystery in them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people’s advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and under that, eternal salvation is comprehended.

The cloud, in various instances, is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God’s care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul’s words. Nay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours.

It is however objected again, that we do not find a word of all this. This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (John 3:14,) and yet not a word has come down to us as to this thing, but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Moreover, brethren, I would not that ye should be ignorant,.... The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle's view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind,

how that all our fathers were under the cloud; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils. This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see Num 14:14 so that the apostle rightly says they were under it. And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say (z), that

"the pillar of cloud, encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.''

Hence those allusions to it in Isa 4:5. The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them:

"when the people of Israel were travelling in the wilderness, they say (a), they had clouds of glory, "that surrounded them", four at the four winds of the world, that the evil eye might not rule over them, "and one above them", that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days' journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.''

And elsewhere (b) it is said,

"how many were the clouds of glory, "that encompassed Israel" in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one "above them", and one below them, and one ran before them;''

to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses:

and all passed through the sea; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan. Origen (c) says,

"he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.''

And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one.

"R. Eliezer says (d), that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.''

The same is related, by others (e): Mahomet has it in his Alcoran (f), in which he was assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses,

"smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.''

But be this as it will, it is certain that they all passed through it, and came safe to shore.

(z) Pirke Eliezer, c. 44. (a) Targum in Cant. 2. 6. (b) Bemidbar Rabba, sect. 1. fol. 177. 1, 2. (c) Homil. 5. in Exod. fol. 37. col. 3. E. (d) Pirke Eiiezer, c. 42. (e) Maimon. & Bartenora in Pirke Abot, c. 5. sect. 4. (f) C. 26. p. 304. Ed. Sale.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

Ver. 1. I would not that ye should] Historiae fidae monitrices, saith Bucholcer. There is very good use to be made of other men’s examples. Historia hath its name, saith Plato, from stopping the flux of errors and evil manners. (παρα το ισταναι τον ρουν, in Crat.). For mutate nomine de te fabula narratur. What bitter effects sin hath produced in some men, it may in any man. Lege igitur historiam, ne fias historia.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Our Fathers, the Jews, were all under the cloud. He means, when God conducted the camp of the Israelites, in the day-time by a cloud, and in the night by a pillar of fire. (Exodus xiii. 21.) (Witham) --- In Moses. Under the conduct of Moses they received baptism in figure, by passing under the cloud and through the sea: and they partook of the body and blood of Christ in figure, by eating of the manna, (called here a spiritual food, because it was a figure of the true bread which comes down from heaven) and drinking the water miraculously brought out of the rock, called here a spiritual rock; because it was also a figure of Christ. (Challoner) --- Were baptized in the cloud, and in the sea, figuratively, these being figures of baptism in the new law. As Moses, who delivered them from the slavery of Egypt, was figure of Christ, who came to deliver mankind from the slavery of sin. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The apostle saw that many in this church of Corinth were puffed up with their knowledge, and other gifts and great privileges with which God had blessed them; as also with the opinion of their being a gospel church, and some of the first-fruits of the Gentiles unto Christ, and might therefore think, that they needed not to be pressed to such degrees of strictness and watchfulness; therefore, to beat them off from this confidence and vain presumption, the apostle here sets before them the example of the church of the Jews: when he tells them, he would not have them ignorant, his meaning is, he would have them know and remember, he would have them well acquainted with and to reflect upon this, that all the Jews in Moses’s time, whom he calls their fathers, not according to the flesh, for the Corinthians were not descended from Jews, but with respect to the covenant, and their relation they stood unto God, as they were the only people God had on earth; these, he saith, were all of them (the whole camp of Israel) under very great privileges, of which he reckoneth divers: they were under the conduct of the cloud, Exo 13:21; and they all obtained the favour of God so far for them, as to divide the Red Sea, so as they passed through it upon dry ground.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

(b) Food offered to Idols

(iii) Historical Illustrations and Practical Advice

St. Paul has been speaking of the need of earnestness and self-discipline, and the danger of failure; he now holds out the fate of the Israelites as a warning against self-confidence. The Corinthians were tempted to the very same sins for which Israel suffered.

All of the Israelites received great blessings from God, types of the sacramental privileges Christians enjoy, yet most of them perished in the wilderness because of sin. They accepted the privilege of their high calling, but renounced its responsibility. Their fate should warn his converts against setting their heart on evil things, idolatry, impurity, presuming on God's patience, murmuring.

1. All our fathers] Though most of the Corinthians were Gentiles, yet the Israelites were their spiritual forefathers; the Christian Church is a continuation of the Jewish.

The cloud., the sea] see Exo_13:21-22; Exodus 14. The cloud denoting the presence of God was over them, the water of the Red Sea on either side of them. Their passage through the sea was a break with their old life in Egypt; it definitely committed them to Moses' guidance, was in effect a profession of discipleship to him (Exo_14:31); they were thus baptized unto Moses. This typified our baptism, which is, (1) deliverance from the bondage of sin and entrance upon a new life; (2) discipleship to Christ and union with Him. So the spiritual meat (the 'manna,' Exodus 16) and spiritual drink (water from the rock, Exodus 17 Numbers 20) by which their life was sustained, were types of the Body and Blood of Christ, by which our souls are nourished. Our Lord Himself made the manna a type of Himself, the Living Bread (Joh_6:31-35). Here only in the NT. are the two Sacraments mentioned side by side. This food and drink are called 'spiritual' because, (1) miraculous, (2) typical, (3) assuring the people of God's presence, strengthening their faith.

4. That (RV' a') spiritual Rock that followed them: and that Rock was Christ] The several visible rocks from which water came were symbols of the one invisible Rock who accompanied them and bestowed these blessings. God is often called a Rock in the OT., e.g. Deu_32:15-18; Psa_18:2, Psa_18:31. We see St. Paul's recognition of Christ's pre-existence; the divine power which sustained the Israelites was the power of Christ working on earth before His Incarnation: cp. also Joh_7:37-38

5. Many] RV 'most.' All shared these same blessings, yet most, all, in fact, except Caleb and Joshua, perished in the wilderness. So our sacramental privileges will not save us if we live a careless life.

6. Examples] to be avoided: cp. Heb_3:7 to Heb_4:2. They.. lusted] after the flesh-pots of Egypt (Numbers 11); the Corinthians were mchned to hanker after heathen pleasures.

7. The people sat down, etc.] in honour of the golden calf (Exo_32:6). Play] revelling accompanying the idol-worship.

8. Some of them committed] Numbers 25. Fornication was a temptation to the Corinthians (1 Corinthians 6). It was closely associated with idolatry; at Corinth there were a great number of women attached to the temple of Aphrodite (Venus) and devoted to her shameful service.

9. Tempt Christ] (RV 'the Lord'; with AV, see on 1Co_10:4) i.e. try His patience. Destroyed of serpents] Num_21:5, Num_21:6.

10. Murmur] as some might at losing their old heathen pleasures. Destroyed of the destroyer] i.e. the destroying angel inflicting pestilence (Exo_12:23; 2Sa_24:15-16; Num_16:41-49).

11. For ensamples] RV 'by way of example.' Written for our admonition] not merely as ancient history: cp. Rom_15:4. The ends of the world] RV 'of the ages.' Christians are 'the heirs of all the ages,' living in the final dispensation: cp. Heb_1:2;

13. Such as is common to man] RV 'such as man can bear.' God is faithful] He will not fail you (1Co_1:9); so endure, assured that He will support and finally deliver (make a way to escape).

14-22. Partaking of the Holy Communion is morally incompatible with partaking of idolatrous feasts. By partaking of the Eucharist they showed themselves Christians having communion with Christ, and in Him with one another; by sharing in sacrificial feasts in honour of idols they made themselves pagans, recognising the existence of false gods and forming a brotherhood with idol-worshippers. The two were morally incompatible, an offence against the Lord, who required their whole allegiance.

Paraphrase. '(14) Therefore avoid all connexion with idolatry. (5) Judge for yourselves, ye that are sensible men. (16) The Cup that we bless, the Bread that we break, do they not mean fellowship with Christ through sharing in Christ's Blood and Body? (17) And we are all made one body in fellowship together by partaking of the one Bread. (18) So among the Jews, eating of the sacrifice means communion with God through (or with) the altar. (19) Now though an idol is a mere nothing, (20) yet we cannot help regarding heathen sacrifices as offered to evil spirits, (21) and it is morally impossible to share both in the Table and Cup of the Lord, and in those of evil spirits; (22) we cannot afford to provoke the Lord to jealousy.'

14. Flee, from idolatry] do not run into temptation by attending these sacrificial feasts.

15. As to wise men] such as the Corinthians prided themselves on being: cp, 1Co_3:18; 1Co_4:8; 1Co_8:10. They could judge how incongruous it was, after having by the Eucharist been made partakers of Christ, to share in idol sacrifices, and so enter into fellowship with evil spirits.

16. Cup of blessing] the cup of wine upon which a blessing was pronounced. We bless] i.e. consecrate by thanksgiving and prayer.

Communion of the blood 'of Christ] In 1 Corinthians 11 St. Paul presents the Eucharist under the aspect of a memorial of Christ's death; here under that of communion with Him; hence our term 'Holy Communion' for this Sacrament. Partaking of the Cup bestows spiritual communion with Christ, helping those who have faith to receive more and more of His spirit and influence. So partaking of the Bread brings the same spiritual blessings. Both form one act of communion, the only difference being that while partaking of the Cup their thoughts are fixed on Christ's Blood shed for many, and while partaking of the Bread, upon His broken Body. We break] following Christ's own institution (Mat_26:26-27). The Church is spoken of as doing what was actually done by its president (Act_20:11).

17. For we being many] better, RM 'Seeing that there is one bread, we who are many are one body.' It is a Sacrament of unity in Christ; partakers of the one Bread, broken and distributed to each, we all partake sacramentally of Christ's Body, and are thus 'members incorporate in His mystical Body, the blessed company of all faithful people.'

18. Israel after the flesh] the natural Israel. We Christians are the true Israel, who do God's will (Gal_6:16). Partakers of (RV 'have communion with') the altar] i.e. with God, whose share was offered on it: see on 1Co_9:18. Or, 'communion (with God) in (by) the altar.' 'The altar on which the victim was given to Jehovah, and from which it was given back to the offerers, was a meeting-place of communion between God and His people' (Evans).

19. That the idol is any thing] no contradiction of 1Co_8:4, 1Co_8:7.

20. They sacrifice to devils (lit. 'demons'), and not to God] an echo of Deu_32:17. St. Paul means that while particular heathen gods have no real existence, yet idolatrous worship is the invention of evil spirits, who instigate the excesses connected with it. To join in idolatrous feasts is to come into contact and fellowship with these spirits.

21. Cannot] It is morally impossible; to indulge in the latter makes the former a mere mockery.

22. Provoke the Lord to jealousy] (from Deu_32:16, Deu_32:21. Cp. Exo_20:5) by dividing an allegiance.

Are we stronger than he?] This was really what the conduct of those who frequented idol-feasts amounted to—a challenge to God. How absurd their conduct when thus analysed!

1Co_10:23 to 1Co_11:1. Practical directions. St. Paul has shown the moral danger of joining in what was avowedly a sacrificial, idolatrous feast. He now comes to cases where it was lawful to eat meat that had been offered in sacrifice to idols, provided the feelings of others were considered.

Paraphrase. '(23, 24) In dealing with the limits within which Christian liberty may be exercised, we have to consider not merely whether a thing is permissible, but whether it is helpful to others, as well as to ourselves. (25, 26) You may freely eat, without asking questions, any meat you buy in the market, for all that is in the world is from God, and therefore good. (27) And if you go to a feast at a friend's house, eat, without questioning, whatever is placed before you; (28, 29) but if told that anything has been offered in sacrifice, abstain from it, so as not to wound the conscience of your informant. (29, 30) Remember it is entirely for his sake that you abstain; for in the abstract it is not well that another's conscience should be scandalised by the liberty I exercise, or that what I receive as God's good gift should cause me to be maligned. (31) So not only eat and drink, but do everything, to God's glory; (32) and avoid giving offence to men, whether Jews, or heathen, or fellow-Christians. (33) Remember that I always seek to deny myself for others with a view to their profit and salvation. (1Co_11:1) Follow my example in this respect as I follow Christ's.'

23. All things (i.e. things indifferent) are lawful] see on 1Co_6:12, 1Co_6:13. Edify] lit. 'build up' the Christian character.

24. Another's wealt] RV 'his neighbour's good.' 'Wealth' is old English for 'welfare.'

25. Shambles] the meat market. Asking no question for conscience sake] i.e. so as not to trouble your conscience, or, not stopping to consult conscience. St. Paul does not want to encourage unhealthy scruples.

26. The earth is the Lord's, and tine fulness thereof] i.e. all its contents (Psa_24:1); said to have been a Jewish grace before meat. RV omits these words at end of 1Co_10:28.

29. Of another] RV 'by another.' Stevens paraphrases the v., 'Such action would have its entire reason in the weakness of the scrupulous man, for, in itself considered, one's liberty is not determined by some one else's conscience, but by his own.'

30. If I by grace be a partaker] RM, better, 'If I partake with thankfulness': cp. 1Ti_4:3-5. Evil spoken of] Heathens, or weak Christians, would think it grossly inconsistent to thank God for food offered to idols.

31. Do all to the glory of God] The principle the Apostle has been inculcating in respect of meats has a universal application.

32. None offence] RV 'no occasion of stumbling.'

33. I please all men] cp. 1Co_9:22, and especially Rom_15:1-2, 'Let every one of us please his neighbour for his good to edification': contrast Gal_1:10.

1Co_11:1. Be ye followers of me] cp. 1Co_4:16. For Christ's example cp. Php_2:4; Rom_15:3; 'even Christ pleased not himself.' This v. is closely joined to the preceding; 1Co_11:2 begins a new section.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Vers. 1-14. Warnings against over confidence in relation to idolatry and other temptations.

Moreover; rather, for. He has just shown them, by his own example, the necessity for strenuous watchfulness and effort. In continuance of the same lesson, he teaches them historically that the possession of great privileges is no safeguard, and that the seductions, even of idolatry, must not be carelessly despised. Although the connection of the various paragraphs is not stated with logical precision, we see that they all bear on the one truth which he wants to inculcate, namely, that it is both wise and kind to limit our personal freedom out of sympathy with others. The reading "but" (de, morever) is probably a correction of the true reading (gar, for), due to the failure to understand the whole train of thought. I would not that ye should be ignorant. This is a favourite phrase of St. Paul"s. (1Co_12:1; 2Co_1:8; Rom_1:13 Rom_11:25; 1Th_4:13) The ignorance to which he refers is not ignorance of the facts, but of the meaning of the facts. All our fathers. He repeats the "all" five times, because he wishes to show that, though "all" partook of spiritual blessings, most (ver. 5) fell in spite of them. He says, "our fathers," not only because he was himself a Jew, but also because the patriarchs and the Israelites were spiritually the fathers of the Christian Church. Were under the cloud. The compressed Greek phrase implies that they went under it, and remained under its shadow. The "cloud" is the "pillar of cloud", (Exo_13:21) of which David says, "He spread a cloud for a covering. (Psa_105:39) The Book of Wisdom (10:17) calls it "a cover unto them by day," and (19:7) "a cloud shadowing the comp." All passed through the sea. (Exo_14:22)

Vers. 1-15.

The ages.

brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and. were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say." From this passage several things may be inferred concerning the ages of human history.

I THE MORAL RELATIONSHIP of the ages. Paul teaches here that the age of the Jew in the wilderness sustained a twofold relation to men of all future times the relation of a representative and of an admonisher.

1. It was a representative. Things that happened in the wilderness happened as "ensamples.

(1) Their blessings were "ensamples." Their "pillar" represented the Bible. Their baptism unto Moses represented the dedication of Christians to the religion of Christ. Their manna and their water from the rock represented Christ the Bread and Water of spiritual life.

(2) Their imperfections were "ensamples." Their lusts, idolatries, frivolity, discontent, represent the sins to which men are liable through all Christian times.

(3) Their punishments were "ensamples." Thousands died in the wilderness in consequence of their sins, and this represents the fact that sin and misery are indissolubly connected.

2. It was an admonisher. " They are written for our admonition." The principles embodied in their history are of universal application. They are:

(1) The special care which God exercises over those who commit themselves to him.

(2) The tendency of the depraved heart to go wrong.

(3) The inviolable connection between sin and suffering.

II THE DIVINE SUPERINTENDENCE of the ages. It is here taught that God employs one age as a minister to another. He is in all ages. He makes the events that happened to the Jews in the wilderness thousands of years ago minister to the good of men of all future times. This fact:

1. Should restrain us from hasty judgments of his providence.

2. Should impress us with the seriousness of life.

III THE GROWING RESPONSIBILITY of the ages. "Upon whom the ends of the world are come." The patriarchal was succeeded by the Mosaic, the Mosaic by the Christian. The Christian is the last. All the past has come down to us:

1. Through literature. Books bring down to us the poets, the sages, the orators, the preachers of past ages, etc.

2. Through tradition. Were there no books, one generation would impart its thoughts, spirit, art, institutions, to another.

IV THE COMMON TEMPTATION of the ages. "There hath no temptation taken you but such as is common to man," etc. Men through all times have been subject to similar temptations.

(1) All men are temptable.

(a) Men are constitutionally temptable. All moral creatures in the universe are temptable, even the highest angel. There is no virtue where there is no temptability.

(b) All men as fallen creatures are specially temptable. Having yielded to temptation by the law of habit, they have gained a tendency to do this, and this tendency is ever on the increase.

(2) All men are in tempting circumstances. In heaven there may be no incentives to wrong, no seductive influences. Earth is full of the tempting. The passage here teaches us two things.

1. That our temptations require great caution. "Wherefore let him that thinketh he standeth take heed lest he fall." The Jews in the wilderness had great privileges. Inspired men were with them. Supernatural manifestations surrounded them; God himself was specially with them. Yet they yielded to their temptations, and they fell. Wherefore let all "take heed." Privileges are no security.

2. That our temptations must be resisted. They are resistible:

(1) Because God does not allow any temptation to happen to us that outmeasures our power of resistance. "He will not suffer you to be tempted above that ye are able." He is in all the events of life. He proportions the burden to the back. If temptations came outstripping our capabilities of resistance, our yielding to them might be a calamity, but would not be a crime. Such a case, I presume, never happens in the history of man. The righteous God would not allow it to transpire.

(2) Because if we are in earnest in our resistance, he will enable us to escape. He "will with the temptation also make a way to escape, that ye may be able to bear it." "There is no valley so dark," says an old expositor, "but he can find a way through it, no affliction so grievous but he can prevent or remove or enable us to support it, and, in the end, overrule it to our advantage.

CONCLUSION.

1. Do not suppose that the advantages of past times were greater than ours. There are men who are constantly referring us to the past, saying the former times were better than the present. Of all the ages that are past, what age had the advantages of this? Not the patriarchal; for under it the Deluge came. Not the Mosaic; for under it came the ruin of Jerusalem and the destruction of the Jewish commonwealth. Not the apostolic; for in it grievous heresies arose and moral abominations grew rife.

2. Do not suppose that the type of excellence reached by our ancestors is high enough for us. We ought to be more noble than the old patriarchs, more enlightened and Christ like than the best Christians of apostolic times.

On us, great God, on us are come The ends of rolling time; We would begin each opening day With gratitude sublime.

Men after men have come and gone, Myriads have passed away; But thou hast lived unchanged, O God, And brought us to this day.

The past, an ocean under thee, Bore onward thy great plan, And every billow, as it broke, Was fraught with good to man.

The dispensations under which Our fathers lived and died Were only, as compared with ours, Dim daybreak to noontide.

A goodly heritage" have we, Ages of choicest lore; What "kings and prophets long"d" to see Are ours for evermore.

The great men of the past are ours, To help us on life"s way; The Sun of Righteousness we have, To flood our hearts with day.

All that past times have given us May we employ aright, And live a grand and godly life, Full worthy of our light.

We follow in the awful march Of all the mighty dead. Eternal Father, succour us When all our years have fled!

HOMILIES BY C. LIMPSCOMB.

Vers. 1-13.

Subject continued; arguments from the Old Testament; warning against false security.

Reference had been made in the preceding chapter to the law of Moses respecting oxen, and to the priests of the temple, for whose support there was a special provision. But St. Paul had introduced a striking illustration from Grecian life to show the importance of earnest and exact discipline in matters pertaining to the soul"s salvation. The body, with its infirmities and sins, was a very serious danger, and, unless kept under by the power of grace, would acquire mastery over the spirit. Even he, though an apostle, might become "a castaway." The terrible liability was before him as a personal thing, the idea lingered and demanded a fuller emphasis, and how could he contemplate himself without considering the hazardous exposure of his brethren? Every fibre of his private heart was a public tie that bound him to others, and hence he could not see his own peril and be blind to the peril of the Church. Under the pressure of this anxiety, his mind reverts to the history of the Jewish Church. Historical examples are very powerful, and where could he find them except in the Old Testament? Grecian games pass out of view, and the stately procession of wonders, beginning in the deliverance of the elect race from Egyptian bondage "rod progressing through the events of the desert, moves before his eye. "Our fathers" indicates how true he was to ancestral blood, and this warmhearted sense of country, in which patriotism and piety interblended, exemplifies the origin and tenacity of the feeling that prompted him in the previous chapter to put in the foreground this fact, "Unto the Jews I became as a Jew." Let us remember that his peculiar state of mind at the moment took its colouring from one single thing, viz. the hazards of moral probation because of the body. How predominant this idea was appears in the instances enumerated to show the unfaithfulness of God"s people to their covenanted engagements. Such words as "lust," "lusted," "eat and drink," "rose up to play," "commit fornication," are significant of his intense feeling, and they are as reverberations from what was to him an awful term "castaway," "rejected," "fail shamefully of the prize." According to his conception, brain and nerves, all the facts of the physical organism, had to be taken into account in looking at the practical side of Christianity. And it was a practical question, because it rested on a broad generalization of man"s place, order, and destiny in the universe. No empiric was he, but a thinker of most penetrating insight, far in advance of his times, in advance too of our century; and while he was not a psychologist nor a physiologist in our sense of the terms, yet no man has ever seen so clearly, so deeply, into the principles underlying psychology and physiology in their relations to spiritual life. His own personal experience turned his thoughts to this study. Providence made him this sort of a student, and the Holy Ghost enlarged and sanctified his investigations. Such thinkers generally come as precursors to scientists and philosophers; but St. Paul was much more than a precursor, for we find in him, not merely a knowledge of facts, but of truths, and a facility in applying them altogether remarkable. What a volume on this subject lay open in his own consciousness! A temperament of singular impressionableness; a natural activity that sprang quite as much from the interaction of his mental faculties and their quick sympathy with one another as from the accesses of the outer world; feeble health, and yet that kind of weakness in certain functions which is sometimes connected with other organs of great strength, and is consistent with astonishing power of endurance; the "thorn in the flesh, the messenger of Satan to buffet" him; add to all this the manner of life he led, and the physical sufferings that enemies inflicted on him; and how could he help being reminded what a factor the body was in his manhood and apostleship? Think of the effect on the associating and suggestive faculty, on the imagination, on his use of language both for thought and expression, that this mass of disturbed sensibility must have produced, and for which there was no earthly anodyne. Observe, moreover, how the wisdom of God manifests itself in the temperament of this man and its specific discipline. Probably temperament is the secret of individuality, but whether so or not, it must be reckoned as of no little significance as to the influence of the books we read, the teachers that instruct, and the other countless agencies which make up the total of educative forces. Now, in this particular, mark the contrast between St. Peter and St. Paul. The fisherman of Galilee, healthy, robust, abounding in the instinctive joyousness of natural sensations, trustful to an extreme of his emotions, pliant towards himself, singularly impulsive; what a problem was in that temperament and its physiological laws, when the Lord Jesus began to educate his nerves, arteries, brains, for discipleship, and through the disciple to develop the apostle of the Rock" and the Keys"! Yet it was done, and done thoroughly, so that the changed body of St. Peter is quite as noteworthy as the changed mind, the same body but functionally subdued to a well-governed organism. During the forty days between the Lord"s resurrection and ascension, the man and the apostle emerged from the chrysalis. At Pentecost, what a commanding figure he presents! No haste, no spasmodic action, now, but equipoise and cool wisdom and the courage of repose. In temperament, no less than in official position, St. Peter is the antecedent of St. Paul. And their difference herein, according to providential ordination, was carried out in their training and culture, so that diversity, jealous of its rights in all things, is only self insistent for the sake of prospective unity. Now, St. Paul wishes to put this subject of danger on the bodily side of human life in the strongest possible light for his own benefit and that of the Corinthians. What then? A nation rises before him. By the arm of Jehovah, Egypt has been smitten, the Red Sea has opened a pathway to their triumphant march, and waves and winds have chanted the anthem of a victory in which they had no share. And this nation "passed through the sea," and "were all baptized ante Moses," as their mediatorial leader, "in the cloud and in the sea." Nay, more; the typical idea is still further wrought out, and baptism and the Lord"s Supper are conjoined. "All did eat the same spiritual meat; all did drink the same spiritual drink;" the meat and drink were from above; the Holy Ghost was present as the source of the miracles and the Divine Agent of blessing; the "spiritual" is insisted on, for "that Rock was Christ." There was a revelation to the senses and there was a revelation to the spirit. To deny the supersensuous element is to destroy the force of the analogy, since it is not a resemblance to the imagination alone, but a real likeness to the reason, Christianity and its sacraments being prominent in St. Paul"s view. It was not, then, a mere miracle to the body and for the body. It was likewise a supernatural demonstration, a gracious influence from the Holy Ghost, a prelusive blessedness brought within reach of experience in that dispensation of types and shadows. It was not our spirituality; nevertheless, it was spiritual, since "that Rock was Christ." Our Lord said in his Capernaum discourse, just after his great miracle that fed thousands, "Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die." Did not the miracle, wrought so lavishly for the public, wrought without solicitation, seem to the excited multitude a sign that Christ was the national Messiah their hearts craved to have? Next day, he disenchanted them by sweeping away the secular illusion and telling them plainly, "I am that Bread of life." The contrast between the manna of the wilderness and the bread of life was stated and enforced at a time, in a way, under circumstances, calculated to secure its object. It did not effect its purpose. "From that time many of his disciples went back, and walked no more with him;" and henceforth the popular expectation of a worldly Messiah was a waning moon in a darkening night. And this contrast was recognized by St. Paul even while adhering most closely to the parallelism. On the ground of the parallelism, he argues the eminent privileges of the Jews, the opportunities enjoyed, the Divine manifestation, the spiritual influence secured to the nation in the desert. They failed to understand and appreciate their position. Appetite, lust, idolatry, overcame them; "they were overthrown in the wilderness," and so swift was God"s wrath and so overwhelming, that there "fell in one day three and twenty thousand." Here was a supernatural economy; here was a religion that provided for bodily necessities, and even gave "angels" food;" here, at the same time that the claims of a true and proper sensuousness were divinely met, a "spiritual" agency was established and administered here, in the solitudes of sand and rock, where the chosen people were alone with God, and where neither day nor night was allowed to wear its accustomed face because of the presence of the pillar cloud of glory; and yet amid such displays of the providence and Spirit of God, men fell into idolatry, murmured against God, tempted him, and perished under miraculous judgments. It is not simply a lesson from individuals to individuals. It is a warning from a community to a community. Vice as personal, vice as social, vice as an epidemic in the air, this is the vice of bodily degradation as it exhibits its raging enormity in lust, fornication, and idol worship. "These things were our examples," "for ensamples," "written for our admonition, upon whom the ends of the world are come," the coalescence of the ages in the grand demonstration of Christianity as the completed revelation to mankind of God in Christ. "Wherefore... take heed." We have more light; larger privileges, nobler opportunities, but there is no mechanical security in these things. The crisis age has come, the crisis trial has come with it. "Wherefore let him that thinketh he standeth take heed lest he fall." To encourage their holy endeavours, he assures them that there is no fatality in temptation. Oftentimes it happens that men are morally disabled before the struggle, before an incitement to do evil has fairly set in. By this proneness to believe in fate, they surrender in advance. Remote causes are frequently more potent than proximate causes, and many a man has been the victim of a false philosophy of morals long before he has fallen as an actual prey to Satan. Bodily sins have something in them which renders their subjects uncommonly liable to this destructive belief, and "I could not help it; I cannot help it," are words that easily rise to their lips. But the doctrine of St. Paul is a protest against such a demoralizing idea. "No trial has come upon you beyond man"s power to bear" (Conybeare and Howson). "God is faithful." The laws of the universe and their administration, the presence of the Spirit as the universal Helper, and the glory of Christianity as the consummation of the ages, are so many Divine assurances that no man is doomed beforehand to fall into the snare of the devil. Satan himself is only Satan, man"s adversary, within certain limits. God holds him in check. At first, the influence of evil takes effect on the involuntary nature, sensations are awakened, passions excited, but it becomes a temptation when these lower instruments are brought to bear on the consent of the will. "God is faithful" to the human will. There is nothing in man which is so constantly quickened and energized as a defensive force. And, furthermore, as a positive and aggressive force, what resources are at its command! If temptation is subtle and insinuating, who knows the number and Variety of the Spirit"s secret avenues to the will? There is always "a way to escape," and this way is provided by our heavenly Father, who is evermore answering the prayer, "Lead us not into temptation, but deliver us from evil. L.

HOMILIES BY E. HURNDALL Vers. 1-12.

Old Testament pictures.

Painted from life. Painted for our inspection and instruction. Painted by the genius of inspiration.

I A PICTURE OF PRIVILEGE. The privileges of the Israelites were, like our own, multifarious. Five are here enumerated.

1. The Israelites were all "under the cloud. They were thus signally protected by God. He was in the cloud; "The Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light". (Exo_13:21) Divine protection is a great privilege. How safe we are if God keeps us! Of themselves, the Israelites were peculiarly helpless and defenceless; but they were stronger than the strongest because God was with them. Our great ally is God.

2. They all "passed through the sea. Special deliverance was theirs. Menaced by fearful danger, they were required merely to walk on, and they walked out of the peril. They were hedged in, but God made for them a path through the waters. God always leaves one safe way for those whom he favours. God helps us when we are at our wits" end. Everything fails, but God never fails.

3. They were all "baptized unto Moses. They became his disciples were under his leadership; he, under God, was their ruler and head. A great privilege, for Moses was a prince among men. Association with such a man, divinely commissioned for his great work, was no slight mark of God"s favour. We are baptized unto a greater than Moses. The "cloud and sea" were their baptism, typifying the "water and Spirit" of ours. (Joh_3:5)

4. They were all fed. A table was spread for them in the wilderness and a good table too; God does not half starve his children. No ordinary fare was theirs; it was "spiritual meat." It was not coarse; it was "angels" food". (Psa_78:25) It was "spiritual," being derived from the great Spirit; God fed them. This meat had, therefore, a message for their spirits, as well as sustenance for their bodies; it spoke of the love of God; it was thus still further spiritual meat." Moreover, it pointed to the bread which should by and by come down from heaven, (Joh_6:35) of which it is now our privilege to partake, and which the pious Israelite fed upon by faith.

5. They were all supplied with drink. "They drank of that spiritual Rock that followed them, and that Rock was Christ." The water which came to them was from God, and was thus like the meat, "spiritual;" and, if intelligently received as from Divine love, quenched spiritual as well as physical thirst. But we are told that "that Rock was Christ." Not only did it foreshadow him, who was smitten that the waters of salvation might flow out to a perishing world, (Isa_53:5) but from him camethe supply of the physical wants of the Israelites. He, having had all things connected with the administration of the world committed to him, was with the people of God in the wilderness and ministered to their needs. The expected Messiah was in their midst as Ruler and miraculous Worker; yet then, as afterwards, he was hidden from their eyes. The spiritual Rock "followed them;" Christ ministered to their physical and spiritual need continuously. Divine favours never fail the believer. Always in the wilderness here, but always cared for.

II A PICTURE OF TRANSGRESSION. As five special privileges are enumerated, five instances of transgression are recorded.

1. They lusted after evil things. They were not content with the good things provided by God. They complained of the manna and longed for the flesh pots of Egypt. That these were identified with their bondage seemed to matter to them but little. Professors of religion sometimes hanker after old delights, though these are associated with their earlier years of disobedience and sin. The provisions of God"s house are "light bread;" they want the more tasty dishes of the world. The Corinthians were tempted by meats identified with idol worship; they were in danger of imitating the sin of Israel. Egypt tastes cling to us; we should mortify them.

2. They became idolatrous. Almost insensibly, but very truly. When they made the golden calf, they no doubt intended it only as a symbol of deity, and designed to worship the true God through it, (Exo_32:5) but they began by disobedience to an express command, (Exo_20:4, Exo_20:5) and they terminated in gross idolatry and in many evils often connected with it. They went near to the fire, and were burned. People do not become idolatrous instantly, but by steps. The Israelites were impatient, had a great sense of their own importance and of their privileges, east off restraint and fell. On the spot where they had solemnly promised obedience they transgressed. The danger of the Corinthians was similar. They did not intend to worship idols when they inclined towards the sacrificial feasts of the heathen, but this was the practical peril, and those who participated in these feasts were in danger of becoming apostates nigh to the very spot which had witnessed their confession of Christ. We should hot seek to go to the end of our tether; under the strain the tether may break. Those who seek to go as far as they may, often go much further. Liberty and licence live next door to each other.

3. They fell into immorality. False worship leads to false life. Idolatry to the Israelites was the door of sensuality. (Num_25:1-9) It threatened to be so to the Corinthians. First idol recognition, then participation in idol rites, many of which were scandalously impure. It might be difficult to draw the line; not theoretically perhaps, but practically. And the temptation to go further would assuredly be strong. When we get away from God, corruption soon masters us. On the devil"s ground the devil has great power. We laugh at the danger, but the author of the danger laughs at us. How low the privileged may fall! The chosen people have become as moral scum and refuse.

4. They tempted God. Or Christ, as the Angel. (Exo_23:20) and Administrator of the Divine kingdom. By their sinfulness they tried the forbearance of God they provoked him. Their unbelief and disobedience strained his long suffering to the utmost. This was a great sin. The Corinthians were in peril of committing it by verging towards idolatry and living as much like men of the world as they dared. We should ask, not only what effect our conduct may have upon ourselves, but how it affects God. It may arouse the Divine anger. It was to those who provoked him that God sware" they shall not enter into my rest.

5. They murmured against God. And this murmuring was of no insignificant character. It was an impugning of the Divine character a charge of evil against the infinitely good. The reference may be to Num_14:2 and to Num_16:41. The justice, the wisdom, and the love of God were assailed; and what could be a greater crime? "Murmuring;" we say and think but little of it. What creatures of words we are! The charge against God was none the less evil that it was indirect it was made directly against Moses and Aaron. In Num_16:41 the Israelites say," Ye have killed the people of the Lord," though it must have been patent to all that Moses and Aaron had nothing to do with the actual death of Korah and his company. The Israelites" sin was made no better by the cowardice which prompted them to make a charge against men, which they intended for God, but dared not make against him. The Corinthians, many of them, murmured against Paul, and perhaps would murmur more after his sharp rebukes. Now, here was a question suggested for them, "Against whom are you really murmuring?" A pregnant question for us. We may half unconsciously veil our attacks upon God by directing them against our fellows. But after all, what is it we find fault with? Is it of man, confined to him? Or is it of God, coming to us through men? We should ponder what is involved in making charges against God indirectly. Note: Privilege cannot "keep us from falling." It cannot hold us up. Though numbered amongst God"s people and participating in Divine favours, we may perish. Though we have sailed over many spiritual seas, we may yet "make shipwreck of faith." We need to be watchful and diligent, lest we become "castaways." The peril of the Corinthians under higher privilege than that of Israel was so clearly foreseen that these things were written for their admonition (ver. 11), and these "examples" of privilege and fall were for their eyes to behold (ver. 6). They are for ours also, for upon us, with them, "the ends of the ages are come" (ver. 11). Especially do those need to beware who are over confident. "Let him that thinketh he standeth take heed lest he fall" (ver. 12). Some are so sure, that they run into temptation and perish. Self confidence leads to disaster, God confidence to security.

III A PICTURE OF PUNISHMENT. Great privilege great sin great punishment. Jehovah will "by no means spare the guilty." Condign punishment followed Israel"s transgression. God"s stern messengers to her were:

1. Sword; as Exo_32:27.

2. Plague; as Num_16:44-49 and 25:9.

3. Serpents; as Num_21:6.

4. Other death heralds, followed by the overthrow in the wilderness of those who had sinned (vers. 5, 13). "God is not mocked: for whatsoever a man soweth, that shall he also reap". (Gal_6:7) As privilege cannot save us from sin, neither can it save us from punishment. God"s justice was impugned, but it was not impaired; those who murmured against it felt its stroke. How gracious is God to those who submit themselves and are obedient! how terrible to those who dare him! If his chosen people did not escape, "how shall we escape?" Our fall will be greater, as our privileges are. "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?". (Heb_10:29) These are three companion pictures to be hung in our gallery and to be often studied. H.

HOMILIES BY J. WAITE

Vers. 1-4.

Ancient types.

These incidents of patriarchal history were typical of what belongs to the Christian age (ver. 11). A "type" is one of two things it is either a figure and prophecy of something to come, the antitype, in which the idea of the type finds its full and complete unfolding; or it is the example and representative of a class, combining and setting forth most distinctly the characteristics of that class. Both these meanings may to some extent be involved here, but we take the latter to be the more prominent and the more important. To say that these incidents mystically foreshadowed the "sacraments of the Christian Church," or that they are "a standing testimony to the importance of the Christian sacraments as necessary to the membership of Christ" (Alford); or to attempt to gather from them definite teaching as to the mode and order of those sacraments, all this is to subordinate the inner truth and meaning of the subject to the mere accidental form. We take these incidents as typical of principles rather than ordinances, of living truths rather than of the ritual forms in which those truths may be embodied. There are three representative facts here.

I THE CLOUD AND THE SEA. (For the narrative of the crossing of the Red Sea and the movement of the cloud, see Ex 14) From this it would appear that the Israelites, in a very literal sense, passed "under the cloud and through the sea," i.e. through the bed and channel of it, through its very depths. The cloud was to them emphatically "a guide, a glory, a defence," and the divided sea the instrument of their deliverance the grave of their enemies, but to them the gate into a region of freer, nobler life. See here a beautiful memorial of the grand truth of God"s perpetual guidance and guardianship of his people. The Divine providence of human life, specially of all consecrated life, was thus made visibly, palpably manifest to the men of that age. The providence that assumes a variety of forms but is always animated by one and the same spirit; the providence that arranges circumstances and determines issues, that both marks out and clears the way, that shields from harm and avenges it, that interposes difficulties and also removes them, that leads into danger and then makes a way of escape; the ever watchful, kindly, faithful providence of an all wise Father, a gracious and almighty Redeemer; it is this that we here see typically represented. The miraculous apparition or incident, which in its very nature was local and temporary, did but bear witness to the universal and abiding fact. It is in accordance with our advanced position in the history of the kingdom of God that we should be thrown more entirely on the exercise of our faith for the apprehension of this, as of every other Divine truth. But the wing of the same beneficent providence is over us, though we have no such significant symbol of it. The overshadowing cloud leads us, often in "a way that we know not, it may be into the entanglement of mountain difficulties, through deep waters of sorrow, over waste wildernesses of unrest; but always in the right way, the way that is best fitted to "prove" us and to develop in us the needful moral qualities. And it is a way signalized often by unexpected deliverances. The mountains are not found to be so terrible as they seemed. The waters divide when we step down into them. The very wilderness abounds with fruits of tender, succouring love that we could scarcely have known if we had never entered it, The angel of the Lord still goes before his people as in the days of old

Leader of faithful souls and guide Of all who travel to the sky.

II THE BAPTISM UNTO MOSES. We regard this as referring to nothing in Christian baptism beyond the essential idea and principle of it. As a formal rite, there was nothing in the experience of the Israelites in coming out of Egypt that bears the remotest resemblance to it, and it is a waste of ingenuity to attempt to find out such a resemblance. But what is the essential moral meaning of this rite. It is consecration, dedication. It is a sign and a pledge, the avowal of a faith, the oath of an allegiance. In passing "under the cloud and through the sea," the fathers became the avowed followers of Moses. It was the pledge, the sign, the seal, of their allegiance to him as God"s anointed "leader and commander of the people." And his leadership of that emancipated host did but dimly shadow forth Christ"s headship of his ransomed Church. (Heb_3:5, Heb_3:6) As the uprising of that host, with all its tribes and families, at the call of Moses, was the formal pledge of submission to him, so our assumption of the sacred name of "Christian" commits us to the responsibility of following and obeying Christ. The supreme tact in the history of all the ages is God"s redemption of the human race by Jesus Christ his Son. Through him God. enters into a new relation to humanity. In him humanity rises into its true freedom and dignity. By him the kingdom of God upon earth is established, consummated, led on through varying fortunes to final victory and glorious everlasting rest. "The Head of every man is Christ." He bears to every man the triple relation of "Prophet, Priest, and King.

Shall not this historical covenant relation of the fathers to Moses teach us seriously to consider how far we are worthily maintaining our true personal allegiance to Him?

III THE SPIRITUAL MEAT AND DRINK. The word "spiritual," as applied to the manna and the water from the rock, refers to their supernatural origin, rather than to their essential quality. They were not the result of ordinary physical causes, but the direct and miraculous product of an unseen spiritual power. Whether, in saying the rock "followed them," the apostle gives countenance to a fanciful Jewish tradition or not, this deeper truth is sure Rock was Christ." Both the manna from heaven and the water from the rock were shadows, the substance, the "body," of which is in Christ. (Joh_4:13, 14 6:32-35, 49-51) Here,again, is an old world witness to that grand truth which is at once the centre and the circumference of the whole circle of Divine revelations that in Christ alone is there life for the souls of men. He alone can satisfy their hunger and allay their thirst; he alone can nourish and build up the fabric of their being unto a blessed immortality. Faintly gleaming through those ancient types and figures, as in the morning twilight, it is to us the glorious, full orbed revelation of the gospel day life from God for a perishing world through Jesus Christ his Son. "This is the record," etc. . (1Jn_5:11) The providence, the lordship, and the life-giving power of Christ are the three great truths that we find typically represented in these historical memorials. How nobly did the lives of many of our fathers bear witness to their faith in these truths! The world in which they moved may have been strangely different in its outward aspects from ours, but the substantial realities of human life were the same.

The old order changeth, giving place to new;

but the vital principles that underlie that order change not. As regards the Divine relationships and the essential needs of our being, we stand just where our fathers did. We are encompassed by the same almighty power and love. We pass through the same kind. of discipline, are exposed to the same dangers, realize the same deliverances, bear the same burdens of responsibility. We live by the same spiritual food, are saved by the same mercy, redeemed by the same atoning sacrifice. "All flesh is as grass, and all the glory of man as the flower of grass," etc.. (1Pe_1:24, 1Pe_1:25)

W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now - That ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud - That eminent token of God's gracious presence, which screened them from the heat of the sun by day, and gave them light by night. And all passed through the sea - God opening a way through the midst of the waters. Exod. xiii, 21 Exod. xiv, 22

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

castaway

(Greek - Ἀδμίν, "disapproved)." Dokimos, without the private a, is translated "approved" in Rom 14:18; Rom 16:10; 1Co 11:19; 2Co 10:18; 2Ti 2:15; Jas 1:12, by the word "tried." The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See "Rewards"; Dan 12:3; 1Co 3:14.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

7. Warnings and Exhortations

CHAPTER 10

1. Warnings from Israel’s past history. (1Co 10:4-7).

2. Exhortations. (1Co 10:15-33).

The same subject is continued with this chapter. The concluding paragraph of the previous chapter is illustrated from Israel’s history, as the professing people of God. What happened unto them has a typical meaning for us. “Now all these things happened unto them for ensamples (types), and they are written for our admonition, upon whom the ends of the world (ages) are come.” He speaks of “our fathers (Israel’s fathers) were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea.”

God had delivered them out of Egypt; the cloud covered them and the sea divided, for their salvation and for the judgment upon the Egyptian hosts. The Lord had made them free to serve Him and it is written “they believed the Lord and His servant Moses.” In this sense they were baptized, or set apart, unto Moses as his disciples. And the person who accepts and professes Christianity is set apart to Christ. All who were under the covering and protecting cloud and who had passed through the sea, ate the same spiritual food, and drank the same spiritual drink, of the rock which followed them, and the rock was Christ. The Lord in infinite love provided for them by giving them food and water, which both are typical of Christ. All ate and drank of the miraculous supply. But what became of the great mass of this people? “But with many of them God was not well pleased, for they were overthrown in the wilderness.” They lusted after evil things; some became idolators; some fornicators; some tempted the Lord by trying His patience and murmuring. Judgment followed. In one day 23,000 fell; others were destroyed by serpents and perished by the destroyer. (See Num 25:9; when 24,000 are mentioned. See for an explanation of this alleged discrepancy annotations on Numb. 25.) And all this was written for the admonition and warning of the Corinthians. It shows how those who enjoy divine privileges and lay claim to the title of being God’s people, but do not live in separation, do not please God. They that are in the flesh cannot please God, though they may profess Christianity and partake of divine things. Many of the Corinthians were in this dangerous condition. And the admonition and warning is for us as well.

“The warning is for us all. We have no right to say, ‘Well, but we are true Christians, and therefore we need not trouble about these things.’ These are things which as principles are of the greatest importance for us to realize. There are evil things for which we may lust as they lusted. If God prevents the extreme result for us, that is His mercy, but the effect of our disregarding the warnings may be that our lives may be alas, how greatly spoiled and disfigured and made quite other than He would have them, by our laxity!”--Numerical Bible

Two important statements follow. “Let him that thinketh he standeth take heed lest he fall.” This is our responsibility. But how can a believer stand in this world, so dangerous and full of evil? Only by faith can we stand, and faith is confidence in God. As we have no self-confidence, but trust in Him alone and walk in fellowship with Him we shall stand and be upheld. Then there is the blessed comforting statement: “God is faithful.” He does not allow that we are tempted above that we are able, but he provides a way to escape. “Wherefore, dearly beloved, flee from idolatry.” It meant for the Corinthians the idolatry of heathendom. But there is also a more subtle idolatry. That believer is kept from all idolatry who is wholly devoted to the Lord and who gives to Him constantly the preeminence. Devotedness to God keeps from idols.

The second half of this chapter contains exhortations about idolatry and the believer’s walk in the midst of the corruption which is in the world. The Lord’s supper is significantly introduced at this point. As we find in the next chapter, it is the memorial feast of what the Lord Jesus Christ has done for us. Blessed and precious is this feast of communion. And in eating of it there is identification with the body of Christ, for “we are all partakers of that one bread.” In the Lord’s supper, many of the essential truths of Christianity are revealed and enjoyed by faith, in the power of the Spirit, as an act of true worship. If the believer then realizes that he is a partaker of Christ and tastes afresh of His love and gazes in hope towards the coming glory, he will have nothing to do with idols, nor have any fellowship with darkness. As he has written before, the idol is nothing, meaning the supposed gods of the heathen. However, idolatry was a horrible reality, by which the souls and bodies of men were corrupted. The heathen sacrificed in idol-worship to demons and not to God. And how can he who drinks the cup of the Lord, the Lord of all, drink also the cup of demons? Ye cannot be partakers of the Lord’s table, and of the table of demons. In doing this they would provoke the Lord to jealousy. Every wicked doctrine and false worship is backed by demons and participation in it means identification. This is especially true of the anti-Christian movements of our times, such as Christian Science, Theosophy and others. (1Ti 4:1.) The instructions call for a cautious and separated walk, as it becometh those who are the Lord’s. God is to be before the heart of the believer in all things. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

A Warning against Carnal Security.

The backsliding of Israel:

v. 1. Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea,

v. 2. and were all baptized unto Moses in the cloud and in the sea,

v. 3. and did all eat the same spiritual meat,

v. 4. and did all drink the same spiritual drink; for they drank of the spiritual Rock that followed them; and that Rock was Christ.

v. 5. But with many of them God was not well pleased; for they were overthrown in the wilderness.

In this passage the apostle offers a few pages from the history of ancient Israel as a warning example for those that are in danger of yielding to carnal security. Out of the entire number of adult Israelites that left the land of Egypt only two, Joshua and Caleb, entered the Promised Land. Therefore the lesson should be heeded: For I do not want you to remain in ignorance, brethren, that our fathers all were under the cloud, and all passed through the sea. Paul openly speaks of "our fathers," thus identifying the New Testament Church with the true Israel, Rom 4:1-11; Rom 11:17-18. When the children of Israel left Egypt, the land of their bondage, the Lord went before them by day in a pillar of cloud to show them the way, Exo 13:21. And the entire congregation also passed through the Red Sea as on dry ground, the Lord Himself causing the water to stand like a wall on either side, Exo 14:22. The merciful presence of God surrounded and accompanied them at every step of their journey. Note that all the Israelites, without exception, escaped from the house of bondage, that they all were included in the miraculous deliverance in the Red Sea; and yet most of them afterward perished! Paul states; furthermore, that they all received their baptism unto Moses in the cloud and in the sea. The cloud and the sea together became the elements by which the children of Israel were cleansed to the Lord, separated as the people of the covenant. Thus the cloud and the sea were types of the New Testament sacrament of Baptism; they were God’s seals and pledges of His merciful promises, just as the Sacraments are in truth today. Through the cloud and through the sea God saved His people from the tyranny of Pharaoh and led them forth to freedom. And thus God, through Baptism, delivers us from the power of Satan and transfers us into His kingdom, to be His free, blessed children forever. In saying that the children of Israel were baptized unto Moses, the apostle means that they entered into intimate relationship or fellowship with Moses, as the mediator of the divine manifestations; they took upon themselves the obligation to follow him faithfully as the leader given them by God, Exo 14:31, even as a believer baptized unto Christ makes Him the great Leader of his life, Gal 3:27.

But the recital of God’s mercies to the Israelites is by no means exhausted: And all ate the same spiritual food, and all drank the same spiritual drink. That was the way in which their life was sustained. They all ate spiritual food, food from heaven, manna given by God for this exclusive purpose, Exo 16:13 ff. Not once, but twice, they were given water to drink out of a rock, by an obvious miracle of the Lord, Exo 17:1; Num 20:2. Both food and drink, however, were not intended merely for the maintenance of the physical life, but also for the sustenance of the spiritual life. In this respect the food and drink of the Eucharist are fitting, and likewise surpassing, anti-types of the miraculous food and drink of Israel in the wilderness. Now as then it is the Word of God which gives effectiveness to the meal, but with varying success in believers and unbelievers. The miraculous water is further explained by Moses: For they were drinking, during the entire course of their wilderness journey, from the spiritual Rock accompanying them; but that Rock was Christ. While their mouths partook of the water flowing at their feet, their spirits were refreshed through faith in Christ, present with them as the Rock of their salvation. "That is, they believed in that same Christ, although He had not yet appeared in the flesh, but was to come later: and the sign of such their faith was the physical rock, from which they drank water, just as we in the physical bread and wine upon the altar eat and drink the true Christ spiritually, that is, in eating and drinking externally we exercise our faith internally. For if those had not had God’s Word and faith while they were drinking water out of the rock, it would have had no value for their souls."

But how did the people repay the wonderful kindness of God? But not was God well pleased with the majority of them, for they were laid prostrate in the wilderness. On account of their unbelief and hard-heartedness, Heb 3:19, God’s ill-pleasure, His wrath and indignation, were provoked. He had patience, He turned to them again and again, but they would not give Him the whole-hearted obedience which He demanded, and so His punishment descended upon them. By various particular judgments, of which Paul speaks afterward, the entire older generation was destroyed, failing to reach the Promised Land, with the exception of only Joshua and Caleb. "What a spectacle for the eyes of the self-satisfied Corinthians: all these bodies, full-fed with miraculous nourishment, strewing the soil of the desert!" (Godet.)

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

1Co 10:11

St. Paul makes his argument for the unity and permanence of the Scriptures and their suitableness for the ages in which they were not written depend upon the fact that the events which they recorded were sacraments of God’s presence. And he makes this assertion the ground of direct moral exhortations against idolatry, against fornication, against murmuring, against that sin of tempting God in which all other sins may be included. In other words, the use of the Scriptures for what we should call the most plain practical purposes, as warnings against direct open crimes, as preservatives of a right inward temper, is deduced from what many at first sight would reject as a strange and fantastical estimate of their character.

I. I am sure that if the Scriptures are losing their hold on us, the cause of that enormous mischief lies very greatly in our confused apprehensions respecting what is called their direct and what is called their spiritual signification. The critic entrenches himself in philological laws and maxims, boldly maintaining that if the Bible history is a history it must bear to be tried by these. The sufferer on a sick-bed feels that the words speak directly to him or to her, and that that speech must be true, whatever becomes of the other. Each is liable to special narrownesses and temptations. The student quickly discerns the morbid and self-concentrated tendencies of the more devotional reader. The devotional reader feels instinctively how merely antiquarian the student is apt to be, how little he understands the wants of human beings. Neither is sufficiently alive to his own perils; neither sufficiently understands how much he needs the help of the other.

II. It is evident from this passage and from those which follow it, that St. Paul is speaking to the Corinthians expressly as a Church cemented by sacraments. He teaches that the passage through the Red Sea was a sign that the invisible God had taken the Jewish nation to be a people of inheritance to Himself. His object was to convince the Corinthians that they were not under a different spiritual government and constitution from that under which the Jewish fathers had lived. In all its principles and method it was the same. He who administered it was the same. The Christ whom Paul had preached to them as taking flesh, as dying, as rising, as ascending, was that Christ, that Angel of the Covenant, that Son of God, who had led the Hebrew people in a pillar of cloud by day, who had followed them by night in a pillar of fire.

III. When we trace the Bible as the progressive history of God’s revelations to a family, a nation, and to mankind, we shall understand more what support there is in it for us as men, what awful admonitions to us as men whom God has claimed, not as servants, but as sons. The sacraments told the Corinthians that they must not be content with the present or with the past, that God intended them for a more perfect communion with Him, that He intended to manifest Himself fully to the world. No lower belief, no feebler hope, can assuredly sustain us, upon whom the ends of the world are come. The Sacrifice has been made that we might look onward to that day, which is to wind up all the revelations and all the sacraments of God, when His servants shall see His face and His name shall be in their foreheads.

F. D. Maurice, Sermons, vol. i., p. 21.

References: 1Co 10:11.—Homilist, 1st series, vol. vii., p. 188. 1Co 10:11, 1Co 10:12.—Clergyman’s Magazine, vol. v., p. 31. 1Co 10:12.—Spurgeon, Sermons, vol. i., No. 22; J. Gleadall, Church of England Pulpit, vol. v., p. 47; E. J. Hardy, Faint, yet Pursuing, p. 190; Spurgeon, Morning by Morning, p. 74; J. W. Colenso, Village Sermons, p. 28. 1Co 10:13.—Clergyman’s Magazine, vol. vii., p. 25; Caleb Morris, Preacher’s Lantern, vol. iii., p. 373; F. W. Farrar, Silence and Voices of God, p. 101. 1Co 10:15.—Homilist, 3rd series, vol. i., p. 327; J. G. Rogers, Christian World Pulpit, vol. iii., p. 156; J. H. Hitchens, Ibid., vol. xvi., p. 420. 1Co 10:16.—A. Barry, Cheltenham College Sermons, p. 36; Sermons on the Catechism, p. 264. 1Co 10:17.—G. Calthrop, Words Spoken to my Friends, p. 177; C. P. Reichel, Church of England Pulpit, vol. ix., p. 306. 1Co 10:18.—R. S. Candlish, The Gospel of Forgiveness, p. 356. 1Co 10:21.—J. Irons, Thursday Penny Pulpit, vol. iv., p. 241. 1Co 10:23.—Christian World Pulpit, vol. xxx., p. 267. 1Co 10:24.—Preacher’s Monthly, vol. ii., p. 250.

1Co 10:27

Free to Amusements and too Free to want Them.

I. I discover two points, included in the advice Paul gives, neither of which stands out on the face of his words, but they need only be named to be distinctly seen. The first is that, down on the low plane of mere ethical observance, he does not think it incumbent on him as a teacher of the gospel to enforce any puritanically close terms of restrictive morality. It is not for him to legislate over such questions. In this field the disciples must have their own liberty, and be responsible for their own judgments and the right understanding of their own liabilities. So far the world’s law is also theirs, and he will not undertake at all to settle the casuistries occurring under it. And to set them on a yet manlier footing of liberty, he shoves restriction still farther away by telling them, when they accept such an invitation, to go with a free mind, hampered by no foolish scruples that will make them an annoyance both to the host and the company. So far, then, he sets them free—free, that is, in the exercise of their own responsible judgment, clear of any mere scruples not intelligent. But we have scarcely noted the position given them under this liberty, when we begin to see that he is thinking of a second higher kind of liberty for them, which in his own view makes the other quite insignificant. Thus he drops in, as it were in undertone, at the middle of his sentence this very brief but very significant clause, "and ye be disposed to go," putting, I conceive, a partly sad cadence in his words, as if saying inwardly, I trust not many will be so disposed; for the dear love of God, in the glorious liberty of our discipleship, ought to be a liberty too full and sweet and positive and blessed to allow any such hankering after questionable pleasures and light-minded gaieties.

II. The question of amusements appears to be very nearly settled by the tenor of the distinctively Christian life itself. The Christian, in so far as he is a Christian, is not down upon the footing of a mere ethical practice, asking what he may do and what he is restricted from doing under the legal sanctions of morality. That kind of morality has very much gone by, but of his mere liberty in love he will do more and better things than all codes of ethics and moral law commandments require of him. He is so united to God himself, through Christ and the Spirit, that he has all duty in him by a free inspiration. It is not the question whether we are bound thus and thus, in terms of morality, and so obliged to abstain, but whether, as our new and nobler life implies, we are not required, in full fidelity, to pay it honour, and keep its nobler tastes unmarred by descending to that which they have so far left behind them.

H. Bushnell, Sermons on Living Subjects, p. 374.

References: 1Co 10:27, 1Co 10:28.—Homilist, 1st series, vol. v., p. 391. 1Co 10:29.—H. W. Beecher, Christian World Pulpit, vol. i., p. 266.

1Co 10:31

When persons are convinced that life is short, that it is unequal to any great purpose, that it does not display adequately or bring to perfection the true Christian, when they feel that the next life is all in all and that eternity is the only subject that really can claim or can fill their thoughts, then they are apt to undervalue this life altogether and to forget its real importance; they are apt to wish to spend the time of their sojourning here in a positive separation from active and social duties. Yet it should be recollected that the employments of this world, though not in themselves heavenly, are, after all, the way to heaven, though not the fruit, are the seed of immortality, and are valuable, though not in themselves, yet for that to which they lead; but it is difficult to realise this. It is difficult to realise both truths at once, and to connect both truths together; steadily to contemplate the life to come, yet to act in this. Those who meditate are likely to neglect those active duties which are in fact incumbent on them, and to dwell upon the thought of God’s glory till they forget to act to His glory. This state of mind is chided in figure in the words of the holy angels to the apostles, when they say, "Ye men of Galilee, why stand ye gazing up into heaven?"

I. "Do all to the glory of God," says St. Paul in the text; nay, "whether we eat or drink," so that it appears nothing is too slight or trivial to glorify Him in. The true penitent will say to himself, "If mine be an irksome employment, so much the more does it suit me. I deserve no better. I will take this light inconvenience in a generous way, pleased at the opportunity of disciplining myself, and with self-abasement as needing a severe penitence."

II. A second reason which will animate the Christian will be a desire of letting his light shine before men. He will aim at winning others by his own diligence and activity. He will say to himself, "My parents, or my master, or employer shall never say of me, Religion has spoiled him. They shall see me more active and alive than before. I will be punctual and attentive, and adorn the gospel of God our Saviour."

III. Thankfulness to Almighty God, nay, and the inward life of the Spirit itself, will be additional principles causing the Christian to labour diligently in his calling. He will see God in all things. He will recollect our Saviour’s life. He will feel that the true contemplation of his Saviour lies in his worldly business; that in attending to his own calling he will be meeting Christ; that if he neglect it, he will not on that account enjoy His presence all the more, but that while performing it he will see Christ revealed to his soul amid the ordinary actions of the day as by a sort of sacrament. Thus he will take his worldly business as a gift from Him, and will love it as such.

IV. True humility is another principle which will lead us to desire to glorify God in our worldly employments if possible, instead of resigning them.

V. Still further, the Christian will use his worldly business as a means of keeping him from vain and unprofitable thoughts. Leisure is the occasion of all evil. Idleness is the first step in the downward course which leads to hell.

VI. Lastly, we see what judgment to give in a question sometimes agitated, whether we should retire from our worldly business at the close of life to give our thoughts more entirely to God. The Christian will be content to do without these blessings, and the highest Christian of all is he whose heart is so stayed on God that he does not wish or need them, whose heart is so set on things above that things below as little excite, agitate, unsettle, distress, and seduce him as they stop the course of nature, as they stop the sun and moon, or change summer and winter.

J. H. Newman, Parochial and Plain Sermons, vol. viii., p. 154.

The lesson of the text is this: Religion ought to mingle with and guide all the affairs of life, and cannot be safely dispensed with in any department of our existence.

I. Let everything we do show the intention of God in our existence. Does your life tell what is God’s intention with it?

II. Let everything be done in obedience to God.

III. Let all things be so done that when they are completed they shall be to the praise of God’s wisdom, power, and love.

T. Jones, Christian World Pulpit, vol. xii., p. 161.

References: 1Co 10:31.—Plain Sermons by Contributors to "Tracts for the Times," vol. v., p. 268; A. D. Davidson, Lectures and Sermons, p. 18; E. M. Goulburn, Thoughts on Personal Religion, p. 122; W. J. Knox-Little; Characteristics of the Christian Life, p. 197; R. Abercrombie, Christian World Pulpit, vol. ii., p. 218; T. Jones, Ibid., vol. xii., p. 161; C. Kingsley, Village Sermons, p. 155; Preacher’s Monthly, vol. viii., p. 129. 1Co 10:33.—T. Arnold, Sermons, vol. i., p. 173. 1Co 10:33.—Preacher’s Monthly, vol. ix., p. 44. 1Co 11:1.—G. Brooks, Five Hundred Outlines, p. 353; W. M. Taylor, Paul the Missionary, p. 540; R. W. Church, The Gifts of Civilisation, p. 80. 1Co 11:3.—E. W. Shalders, Christian World Pulpit, vol. vii., p. 234. 1Co 11:10.—W. C. E. Newbolt, Counsels of Faith and Practice, p. 191; Homiletic Quarterly, vol. ii., p. 71. 1Co 11:14.—H. W. Beecher, Christian World Pulpit, vol. xxvi., p. 42. 1Co 11:18.—F. W. Robertson, Lectures on Corinthians, p. 165. 1Co 11:23-26.—Homilist, 3rd series, vol. ix., p. 102; J. H. Hitchens, Christian World Pulpit, vol. ii., p. 29; Clergyman’s Magazine, vol. viii., p. 154. 1Co 11:24.—Spurgeon, Sermons, vol. i., No. 2; Ibid., Morning by Morning, p. 117; A. Maclaren, Christian Commonwealth, No. 112. 1Co 11:25.—Church of England Pulpit, vol. ix., p. 136.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Amongst other arguments which the apostle produces to dissuade the Corinthians from eating things offered to idols in the idol temples, and to prove it absolutely unlawful for Christians to have communion with the Gentiles in their idolatrous banquets, the first is drawn from the danger of such sinful communion; it would endanger their falling into such kinds of sins as the Israelites on that occasion fell into, and consequently expose them to such punishments as they suffered.

But first of all, in the beginning of this chapter, he acquaints the Corinthians with the great favours and privileges which Almighty God vouchsafed to, and conferred upon, the Israelites, who came out of Egypt with Moses into the wilderness, who had a pillar of cloud to guide and protect them, the manna from heaven to sustain and uphold them, and water out of a rock to refresh and satisfy them.

All our fathers were under the cloud; that is, under the conduct and protection of the cloud; and all passed through the Red sea, as upon dry ground.

This cloud, which accompanied the Israelites in their journeyings, had a threefold use:

1. In respect of God; it was a sign and symbol of the presence of God with them, and of his care and protection over them, for it encompassed their camp as a wall doth a city. Hence is that of the Psalmist, He spread out a cloud for a covering to them, and fire to give light in the night season, Psa 105:39.

2. In respect of the Israelites, the cloud did guide and direct them in their journeying: In the day he led them with a cloud, and all the night with a light of fire. Psa 78:14. And as the cloud did guide and direct Israel, so did it cool and refresh them in the wilderness, preserving them from the heat of the sun: it was a covering canopy over them in a scorching desert.

3. In respect of their enemies; it was darkness to the Egyptians, and consequently protected the Israelites from their enemies, that they could not assault or fall upon them. It had a bright side to the Israelites, and a dark side to the Egyptians.

Lord! how easily canst thou make the same creature a comfort to thy children, and a terror to thine enemies. Every outward blessing is that, and no more, which thou art pleased to make it to us. A cloud shall guide, a cloud shall cover, a cloud shall comfort Israel; and the same cloud shall be darkness, yea, at thy command, shall be death, unto the Egyptians.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ISRAEL BAPTIZED INTO MOSES

1. “For I do not wish you to be ignorant, brethren, that all our fathers were under a cloud and all passed through the sea,

2. “And were all baptized into Moses in the cloud and in the sea.” The 77th Psalm says, “The clouds poured forth water” on that memorable occasion when the awful violence of the east wind seems to have been a potent agent in actually dividing the sea, and producing such a vast amount of spray as to accumulate in clouds over them, pouring out water as they passed through the sea. This baptism significantly consecrated them all to Moses, their deliverer out of Egyptian bondage, and their leader to the promised land. That very transaction forever absorbed their allegiance to Pharaoh, who emblematizes the devil. They had spent all their lives in his kingdom, abject slaves under his cruel lash. Now they go out leaving him, his kingdom and all of their hard bondage forever. Moses, the mediator of the old covenant, vividly emblematizes Christ, the Mediator of the new covenant of redemption, which is retrospective, taking in Abel and the antediluvians, and prospective, reaching down to the end of time. In a similar manner our water baptism signifies regeneration, i. e., our departure out of the devil’s kingdom, our eternal absolution from his yoke of bondage, our reception of Christ as Prophet, Priest and King, and our identification with Him forever.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

[In chapter 8 Paul had answered the question of the Corinthians concerning idolatrous meat. In chapter 9 he answered their inquiries concerning his apostleship, and closed with a description of the self-denial which he exercised in order to secure his crown, and a statement that despite all his efforts there was a possibility of his becoming a castaway. Now, the necessity for self-control and the danger of apostasy were the two principal ideas involved in the discussion of eating idolatrous meat, and so the apostle's mind swings back to that subject, and he again treats of it, illustrating it by analogies drawn from the history of Israel.] For I would not, brethren, have you ignorant [see comment on 1Th_4:13 ], that our fathers were all under the cloud, and all passed through the sea ; an everlasting possession.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

1 Corinthians Chapter 10

The apostle then gives the Corinthians the ways of God with Israel in the wilderness, as instruction with regard to His ways with us, declaring that the things which happened to them were types or figures which serve as patterns for us: an important principle, and one which ought to be clearly apprehended, in order to profit by it. It is not Israel who is the figure, but that which happened to Israel-the ways of God with Israel. The things themselves happened to Israel; they were written for our instruction who find ourselves at the close of God’s dispensations. That which shall follow will be the judgment of God, when these examples will no longer serve for the life of faith.

Two principles are next established which also have great practical importance: “Let him that thinketh he standeth take heed lest he fall.” This is our responsibility. On the other side we have the faithfulness of God. He does not permit us to be tempted beyond our strength, but provides a way of escape in order that we may not stumble.

He enjoins, with regard to idolatry, that holy fear which avoids the occasion of doing evil, the occasion of falling. There is association and communion through the table of which we partake with that which is on it; and we Christians, being many, are but one bread and one body,[9] inasmuch as we share the same bread at the Lord’s supper. Those in Israel who ate of the sacrifices were partakers of the altar-were identified with it. So those who ate of idol’s meat as such were identified with the idol it was offered to. Was this to say that the idol was anything? No. But as it is written (Deu 32:1-52), “The things which the Gentiles offered, they offered to demons and not to God.” Should a Christian then, partake of the table of demons? The table was the table of demons, the cup the cup of demons-an important principle for the assembly of God. Would one provoke the Lord by putting Him on a level with demons? Allusion is again made to Deu 32:21. The apostle repeats his principle already established, that he had liberty in every respect, but that on the one hand he would not put himself under the power of anything; on the other, being free, he would use his liberty for the spiritual good of all. To follow out this rule, these are his instructions: Whatsoever was sold in the market they should eat without question of conscience. If any man said, “This was sacrificed to idols,” it was a proof that he had conscience of an idol. They should then not eat of it, because of his conscience. For as to him who was free, his liberty could not be judged by the conscience of the other; for, as to doctrine, and where there was knowledge, the apostle recognises it as a truth that the idol was nothing. The creature was simply the creature of God. Communion with that which was false I ought to avoid for myself, especially in that which relates to communion with God Himself. I should deny myself the liberty which the truth gave me, rather than wound the weak conscience of others.

Moreover in all things, even in eating or drinking, we ought to see the glory of God, and do all to His glory; giving no offence by using our liberty, either to Jew or Gentile, or the assembly of God; following the apostle’s example, who, denying himself, sought to please all for their edification.

Having given these rules in answer to questions of detail, he turns to that which regarded the presence and action of the Holy Ghost; which also introduces the subject of the conduct proper for them in their assemblies.

Footnotes for 1 Corinthians Chapter 10

9: It is here the apostle comes to the inner circle of the body of Christ, the true assembly of God united together by the Holy Ghost, of which the Lord’s supper is the expression.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–5. In the preceding chapter Paul warned the Corinthian Christians to avoid all that might cause weaker brethren to fall, pointed to his own example, and showed that he spared no effort to win the crown for himself. He now enforces the lesson of his own example by pointing to the warnings furnished in the journey of Israel from Egypt to Canaan, the type of the Christian's journey to heaven. “It is worthy of note that he selects his examples from that part of Israelitish history which has an analogy in the baptismal commencement, and the eucharistic nourishment of the Christian life.”—Schaff. How that our fathers. The ancient members of the Jewish race; the fleshly fathers of Jewish Christians, and, in a kind of spiritual sense, the fathers of Gentile Christians. See Gal. 3:29, and Eph 2:19. Were all under the cloud. With the walls of the sea on each side, and the cloud over their heads, the Israelites at the Red Sea passage were buried out of sight of the Egyptians. See Exod. 13:21; Num. 10:34; 14:13; Psalm 105:39.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul reminds them of the example of their ancient Jewish fathers' experiences with immorality and idolatry.

our fathers

Paul is referring to the time of Moses in the book of Exodus when Israel fled through the Red Sea as the Egyptian army pursued them. The word "our" refers to himself and the Corinthians and is inclusive. (See: Inclusive "We")

passed through the sea

This sea is known by two names, the Red Sea and the Sea of Reeds.

passed through

"walked through" or "traveled through"

All were baptized into Moses

"All followed and were committed to Moses"

in the cloud

by the cloud that represented the presence of God and led the Israelites during the day

drank the same spiritual drink ... spiritual rock

"drank the same water that God supernaturally brought out of the rock ... supernatural rock"

that rock was Christ

The "rock" was a literal, physical rock, so it would be best to translate this literally. If your language cannot say that a rock "was" a person's name, treat the word "rock" as a metonym for the power of Christ that worked through the rock. AT: "it was Christ who worked through that rock" (See: Metonymy)

translationWords

know

ancestor

baptize

Moses

spirit

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Moreover [δε] . But the correct reading is gar for, introducing an illustration of rejection by God, and thus connecting what follows with the close of the last chapter. It is possible that I may be rejected, for the Israelites were.

All. Strongly emphasized in contrast with most of them (A. V., many) in ver. 5. All enjoyed the privileges, but few improved them. The word is repeated five times.

Under the cloud. The cloudy pillar which guided the Israelites. It is sometimes spoken of as covering the host. See Psa 105:39; Wisdom 10 17; 19 7; Num 14:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.