1 Corinthians 10:11

1Co 10:11-13. Now all these things — These various calamitous events; happened unto them for ensamples — That we might learn wisdom at their expense, and not trust to external privileges, while we go on in a course of disobedience to the divine authority. The apostle’s meaning is, that punishment inflicted on sinners in a public and extraordinary manner, makes them examples of the divine vengeance to their own generation, and to all succeeding ones which have any knowledge of their history. And they are written for our admonition — To warn us Christians; upon whom the ends of the world — Or, of the ages; των αιωνων, are come — That is, at the end of the Mosaic dispensation, whose duration was measured by ages or jubilees. Or it may signify the last dispensation of religion, namely, that of the gospel, which succeeded the patriarchal and the Jewish. The expression has great force. All things meet together and come to a crisis under the last, the gospel dispensation; both benefits and dangers, punishments and rewards. And under it Christ will come as an avenger and a judge. Wherefore — As if he had said, Seeing that so many who enjoyed great spiritual privileges, yet were punished for their sins, therefore let him that thinketh he standeth — Or rather, that most assuredly standeth, (for the word δοκει, rendered thinketh, most certainly strengthens, rather than weakens the sense,) or is confident that he is able to resist temptation, and to continue steadfast in the practice of his duty; and that, thereupon, he shall be secure from punishment; take heed lest he fall — Into sin and perdition. There hath no temptation — Πειρασμος, trial, of any kind, whether by way of suffering, as the word means, Jas 1:2; 1Pe 1:6; and in many other places; or of inducement to sin, as the expression signifies, Jas 1:13-14; but such as is common to man — Usual and ordinary among men: or, as the Greek word more especially imports, proportioned to human strength. At the time the apostle wrote this, the Christians at Corinth had not been much persecuted; see chap. 1Co 4:8. But — Or and; God is faithful — To his promise, and therefore will not suffer you to be tempted — Or tried; above that ye are able — Through the strength which he imparts, to endure the trial, and stand in the evil day; but will, with the temptation — By which he suffers you to be assaulted; make a way to escape — Greek, την εκβασιν, a passage out — That is, will provide for your deliverance; that — If you be not wanting to yourselves; you may be able to bear it — Yea, and may acquire new strength by, and comfort from the combat.

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

1Co 10:11. Πάντα, all things) He resumes what he said, 1Co 10:6, and in this recapitulation adds, all things, which stands in apposition with ensamples.—[87] τύποι) ensamples.—ἐκείνοις, to them) construed with happened.—ἐγράφη, were written) The use of the Old Testament Scripture is in the fullest force in the New Testament. It was not written out in the beginning [but subsequently: for the edification of us in the ends of the world].—τὰ τέλη τῶν αἰώνωΝ, the ends of the ages) οἱ αἰῶνες, all things, even former ages; ΤᾺ ΤΈΛΗ, in the New Testament, comp. Rom 10:4. The plural has great force. All things meet together, and are coming to their height: benefits and dangers, punishments and rewards; comp. the following verse. All that now remains is that Christ should come, as the avenger and judge; and until that happens, these ends, being many, include various periods succeeding each other.—ΚΑΤΉΝΤΗΣΕΝ, have come upon) as it were unexpectedly. He does not say, we, who have come upon the ends. The same word occurs, 1Co 14:36.

[87] The Germ. Ver. shows on the margin of the 2d Ed. the reading τυπικῶς raised from the mark ε to the mark γ.—E. B.

Lachm. reads τυπικῶς, with ABC Orig. 1, 170; 536f; 4, 8e; fg Vulg. Iren. (“in figura”), Hilary (in præformationem). Tisch. reads τύποι, with D(Λ)G Memph., Theb., later Syr. (Syr. has in exemplum nostrum).—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_10:11. Ταῦτα] These facts, referred to in 1Co_10:6 ff.

τυπικῶς] in a typical fashion,[1612] in such a way that, as they fell out, a typical character, a predictive reference, impressed itself upon them. Eisenmenger (II. p. 159 f., 264, 801) gives passages from the Rabbins in support of the principle of the interconnection of the whole theocratic history: Quicquid evenit patribus, signum filiis,a principle generally correct according to the idea of the θειὰ μοῖρα. It is only among the Fathers that we find τυπικός and τυπικῶς used anywhere else in this sense (it is otherwise in Plutarch, Mor. p. 442 C).

συνέβαινον] brings out the progressive development of the events; the aorist ἐγράφη simply states the fact. Comp on 1Co_10:4, and Matthiae, p. 1117. The δέ contrasts ἐγράφη κ.τ.λ[1614] with what precedes it, expressing quod novum quid accedit, oppositionem quandam, Hermann, a[1615] Viger. p. 845: that it was written, again, was for, etc.

πρὸς νουθεσίαν ἡμῶν] for our admonition (comp on 1Co_4:14). That is to say, when we are tempted to the same sins, then should the thought of those facts that happened ΤΥΠΙΚῶς, warn us not to bring down upon ourselves like judgments by like offences. As to the later form, ΝΟΥΘΕΣΊΑ in place of ΝΟΥΘΈΤΗΣΙς and ΝΟΥΘΕΤΊΑ, see Lobeck, a[1617] Phryn. p. 512.

ΕἸς ΟὛς Κ.Τ.Λ[1618]] is not opposed, as Hofmann would have it, to the beginning of Israels history, to which the transactions in question belong, which is neither conveyed by the text nor in itself historically correct (for the beginning of that history lies in the days of the patriarchs); but it gives point to the warning by reminding the readers how nigh at hand the day was of retributive decision. Τὰ τέλη τῶν αἰώνων is identical with ἡ συντέλεια τῶν αἰώνων, Heb_9:26, the concrete τὰ τέλη (the ends) being put here for the abstract συντέλεια (consummation). In other words, upon the supposition of the Parousia being close at hand, the last times of the world were now come; the αἰῶνες, which had their commencement at its beginning, were now running out their final course. The plural expression τὰ τέλη, here used, corresponds to the conception of a plurality of periods in the worlds history, whose common consummation should carry with it the final issues of them all.[1619] With the Parousia the αἰῶνες ἐπερχόμενοι (see on Eph_2:7) begin to run. What is implied by the plural is not one thing running alongside of another, in particular, not the time of Israel and the time of the Gentiles (Hofmann), but the succession of the world-periods, one coming after another. So always, where αἰῶνες occurs in a temporal sense.

κατήντηκεν] They have reached to us, i.e. have fallen upon our lifetime, and are now here. The αἰῶνες are conceived of as stretching themselves out, as it were, in space. Comp 1Co_14:36.

[1612] The Recepta τύποι would mean: These things happened to them as types; comp. ver. 6. Hofmann takes ταῦτα δὲ τύποι as an independent clause. But what an arbitrary disruption of the sentence this would be! And how thoroughly self-evident and void of significance the συνέβαινον ἐκείνοις would in that case be!

[1614] .τ.λ. καὶ τὰ λοιπά.

[1615] d refers to the note of the commentator or editor named on the particular passage.

[1617] d refers to the note of the commentator or editor named on the particular passage.

[1618] .τ.λ. καὶ τὰ λοιπά.

[1619] Weiss, in his bibl. Theol. p. 301, gives a different interpretation, making τὰ τέλη the goals. Each of the past αἰῶνες, according to his view, served as a preparation for the time of full maturity. But Paul always uses τέλος in the sense of end (in 1Ti_1:5 it is otherwise); and this, too, is the most natural meaning here, where he is speaking of the lapse of periods of time. The thought is the same as in πλήρωμα τῶν καιρῶν, Eph_1:9 f.

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 10:11 . “Now these things befel them by way of example” “( τυπικῶς ) or “typically,” “prefiguratively,” if the other rendering of τύποι in 1Co 10:6 be preferred (“in figura contingebant illis,” Vg [1454] ); the adv [1455] became current in the latter sense in eccl [1456] Gr [1457] The judgments quoted were exemplary in their nature; the story of them serves as a lesson for all time “they were written with a view to ( πρὸς ) our admonition”. συνέβαινον , impf ., of the train of events; ἐγράφη , aor [1458] , of the act of record summing them up. For the admonitory purpose of O.T. writers, see Isa 8:16 ; Isa 30:8 ff., Hab 2:2 f., Deu 31:19 ff. “Unto whom the ends of the ages have reached” ( κατήντηκεν , devenerunt , Vg [1459] ) “whom they have overtaken”. καταντάω signifies reaching a mark, “arriving at” a definite point, whether the ultimate goal or not (see parls.). τὰ τέλη τῶν αἰώνων is syn [1460] with ἡ συντέλεια τ . αἰώνων (Mat 13:40 , etc.) and other eschatological expressions ( cf. 1Pe 1:20 , Heb 1:2 ; also Gal 4:4 , Eph 1:10 ); the pl [1461] indicates the manifold issues culminating in the Christian Church. “World-ages” ( αἰῶνες ) do not simply follow each other, but proceed side by side; so in particular the age of Israel and that of the Gentiles” (Hf [1462] ); “the ends” of Jewish and Pagan history alike are disclosed in Christianity; both streams converged, under God’s direction ( cf. Act 15:15 ff; Act 17:26 ff.), upon the Gentile Churches ( τέλος has the double sense of conclusion and aim ). The Church is the heir of the spiritual training of mankind; cf. , for the general idea, Joh 4:37 f., 2Ti 3:16 f., Gal 3:29 , Eph 1:9 ff.

[1454] Latin Vulgate Translation.

[1455] adverb

[1456] ecclesiastical.

[1457] Greek, or Grotius’ Annotationes in N.T.

[1458] aorist tense.

[1459] Latin Vulgate Translation.

[1460] synonym, synonymous.

[1461] plural.

[1462] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

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

1Co_10:11

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

All these happened (i.e. continued to happen) to them for ensamples. Literally, they were types, see 1Co_10:6. They were intended as historical pictures, to represent, as Calvin says, the effects of idolatry, fornication, murmuring, etc. And they are written, etc. They were recorded that we might have the benefit of these dispensations, so that we might be admonished to avoid the sins which brought such judgments upon them. Upon whom the ends of the world (literally, of the ages) are come. That is, upon us who live during the last ages. Duration is sometimes conceived of as one, and is therefore expressed by the singular αἰών; sometimes as made up of distinct periods, and is then expressed by the plural αἰῶνες. Hence we have the expressions συντέλεια τοῦ αἰῶνος, and τῶν αἰώνων, Mat_24:3. Heb_9:26 both signifying the completion of a given portion of duration, considered either as one or as made up of several periods. Sometimes these expressions refer to the close of the Jewish dispensation, and indicate the time of Christs first coming; sometimes they refer to the close of the present dispensation, and indicate the time of his second advent. Mat_13:39, etc. See Eph_1:10, and Heb_1:1, for equivalent forms of expression. As in Heb_9:26, the completion of the ages means the end of the Jewish dispensation, so the ends of the ages may have the same meaning here. Or what, in this case, may be more natural, the meaning is that we are living during the last of those periods which are allotted to the duration of the world, or of the present order of things. One series of ages terminated with the coming of Christ; another, which is the last, is now passing.

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

This our age is called the end, for it is the shutting up of all ages.

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

Now . . . these things . . . ensamples--resuming the thread of Co1 10:6. The oldest manuscripts read, "by way of example."

the ends of the world--literally, "of the ages"; the New Testament dispensation in its successive phases (plural, "ends") being the winding up of all former "ages." No new dispensation shall appear till Christ comes as Avenger and Judge; till then the "ends," being many, include various successive periods (compare Heb 9:26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, Paul implies, to the Corinthians, which they incur if they fall short of their privileges.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Upon whom the ends of the world are come.] Τα τελη των αιωνων· The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers-that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation." The phrase סוף יומיא soph yomaiya, the end of days, says the Targum of Jerusalem, Ge 3:15, means ביומוי דמלכא משיחא beyomoi demalca Meshicha, in the days of the King Messiah. We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation.

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

11. Now all these things happened as types. He again repeats it — that all these things happened to the Israelites, that they might be types to us — that is, examples, in which God places his judgments before our eyes I am well aware, that others philosophize on these words with great refinement, but I think that I have fully expressed the Apostle’s meaning, when I say, that by these examples, like so many pictures, we are instructed what judgments of God are impending over idolaters, fornicators, and other contemners of God. For they are lively pictures, representing God as angry on account of such sins. This exposition, besides being simple and accurate, has this additional advantage, that it blocks up the path of certain madmen, who wrest this passage for the purpose of proving, that among that ancient people there was nothing done but what was shadowy. First of all, they assume that that people is a figure of the Church. From this they infer, that everything that God promised to them, or accomplished for them — all benefits, all punishments, only prefigured what required to be accomplished in reality after Christ’s advent. This is a most pestilential frenzy, which does great injury to the holy fathers, and much greater still to God. For that people was a figure of the Christian Church, in such a manner as to be at the same time a true Church. Their condition represented ours in such a manner that there was at the same time, even then, a proper condition of a Church. The promises given to them shadowed forth the gospel in such a way, that they had it included in them. Their sacraments served to prefigure ours in such a way, that they were nevertheless, even for that period, true sacraments, having a present efficacy. In fine, those who at that time made a right use, both of doctrine, and of signs, were endowed with the same spirit of faith as we are. These madmen, therefore, derive no support from these words of Paul, which do not mean that the things that were done in that age were types, in such a way as to have at that time no reality, but a mere empty show. Nay more, they expressly teach us, (as we have explained,) that those things which may be of use for our admonition, are there set forth before us, as in a picture.

They are written for our admonition This second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record. It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known.

Upon whom the ends of the world are come The word τέλη (ends) sometimes means mysteries; and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace?

This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now, on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes.

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.

(11) Happened unto them for ensamples.—Better, happened unto them typically; and it was written for our admonition. The verb “happened” is plural, referring to the multiplied occurrences which the Apostle has just mentioned; but “written” is singular, referring to the sacred record in which the historical facts are handed down. The Apostle does not state that the purpose which God had in view in allowing these sins and judgments was that they might serve “for ensamples” for after-generations, as may at first sight seem to be the meaning of the English, but the real point of the passage is—These things which occurred to them are to be looked upon by us, not merely as interesting historical events, but as having a typical significance. Their record remains as a standing warning that great privileges may be enjoyed by many, and used by them to their destruction. The temporal blessings of the Jewish nation foreshadow the greater spiritual blessings of the Christian Church.

The ends of the world.—Better, the ends of the ages (Mat_13:39).

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

11. ensamples] Here, as in 1Co_10:6, the word in the original is types, or perhaps with some editors we should read ‘typically.’ See note on 1Co_10:6.

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.

Now all these things happened unto them,.... All these punishments came upon them in various ways, not by chance, but by the will of God, and as their sins deserved:

and were for ensamples; to others, to their future posterity, and to the churches of God in all ages:

and they are written for our admonition; that men in a church state particularly may take warning, by these instances of their sin and punishment, to avoid the one and escape the other, and not presume upon their external privileges and favours:

upon whom the ends of the world are come; "or in whom the ends of ages are met"; for the apostle does not mean this material visible world, the universe and all things in it, which has continued, since the writing of this, about two thousand years: but the Jewish ages, or times of the Mosaic economy, which begun when these instances of sin and punishment were, and which now in the times of the apostles were at an end; everything in those periods that were figurative and emblematical, having their fulfilling end and accomplishment, and also were now abrogated: likewise the ages or times of Gentile darkness and ignorance may be intended, which now were come to an end, through the light of the Gospel, and the power of God attending the ministration of it; and hence the ends both of the Jewish and Gentile ages may be said to come upon, or meet in the apostles and their times, who had the advantage of looking back on former ones, and of receiving instruction from thence.

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

11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

Ver. 11. For our admonition] God hangs up some, as it were, in gibbets, for public example. See 1Co 10:6. Let us therefore set a memorandum upon God’s punishments; and mark his spits with our stars. Let us be wise by other men’s woes; take a pearl out of the serpent, a good stone out of the toad’s head, suck sweet honey out of bitterest weeds, &c.

Upon whom the ends, &c.] These then are the last and worst days, the very lees and dregs of time. Now the worse the times are, the better we should be; and the rather, because an end of all things is at hand.

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.

For ensamples - Greek: “types” (τύποι tupoi). The same word which is used in 1Co 10:6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory; see the note at 1Co 10:6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the divine protection, and they might thus be used for the admonition of succeeding generations.

They are written for our admonition - They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world.

Upon whom the ends of the world are come - This expression is equivalent to that which so often occurs in the Scriptures, as, “the last time,” “the latter day,” etc.; see it fully explained in the notes on Act 2:17. It means the last dispensation; or, that period and mode of the divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called “the last times,” and “the ends of the world” would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apostle Paul was at special pains in 2 Thes. 2 to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.

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

Upon whom the ends of the world are come. The last age of the world, which St. John calls the last hour. (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).

Now all these things happened to them for ensamples; all these dispensations of Divine providence in the revelations of Divine wrath against several sorts of sinners, happened to the Jews, who were God’s first and ancient people, and enjoyed those great privileges which were before mentioned, not only as just punishments upon them for their sins, but as examples or types, to let the succeeding world know what they should find God towards such kind of sinners.

And they are written for our admonition; and God in his wise providence hath ordered the record of them in holy writ, that others who should live afterward might read, and hear, and fear, and take warning, and beware of such wicked actions, as pulled down such vengeance upon a people, than which none can plead a nearer relation to God, or the receiving of greater favours and privileges from him.

Upon whom the ends of the world are come: the apostles ordinarily in their epistles speak of the world as nigh to an end in their age, though it hath since continued more than sixteen hundred years; which would incline one to think, that they thought it would have been at an end before this time, but had no such revelation from God. So true is that of our Saviour, that of that day and hour knoweth no man; and it should teach us to beware of too particular determinations in the case, which the apostles did not make, though they spake of theirs as the last times, and themselves as such upon whom the ends of the world were come.

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

11. For ensamples—Greek, typically; that is, illustratively.

The world— World in the Greek, here, is plural, making ends of the worlds. The word signifies age or dispensation; implying a cycle of time in which some great round of Providence is accomplished. Hence, if the word here be rendered world, it must be understood to signify not κοσμος, cosmos, the material world, but a world-period, or time-world. These ages or time-worlds of sacred history can be variously measured. We may reckon the antediluvian period or world; the patriarchal; the Mosaic and the Christian. In Mat_24:3 the Greek for end of the world is της συντελειας του αιωνος; literally, the together ending of the age, or present time-world. The term together ending, or con-summation, implies the converging of several threads of providential events to a common close. Similarly, here we have the (plural) endings, convergings to one close, of all the previous ages into the present final age. The age of the Messiah is the age for which the previous ages, or time-worlds, were framed. Heb_1:2. Hence the wilderness-histories of Israel find their antitype in the present history of the Church, and so were written for our admonition. We are heirs to all the past.

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

For ensamples; literally, by way of figure; typically. The rabbis said, "Whatever happened to the fathers is a sign to their children." The thought is the same as in Rom_15:4, "Whatsoever things were written aforetime were written for our learning." The example in this instance would come home more forcibly from the sickness and mortality then prevalent among the Corinthian Christians. (1Co_11:30) The ends of the world; rather, of the egos. The expression is in accordance with the view which regarded the then epoch as "the close or consummation of the ages". (Mat_13:39 1Pe_4:7, "The end of all things is at hand;" 1Jn_2:18, "It is the last time;" Hebrews. (Mat_13:39)

Ensamples from the wilderness life.

The words of this verse may be better rendered, "happened unto them typically. "The real point of the passage is These things which occurred to them are to be looked upon by us, not merely as interesting historical events, but as having a typical significance. Their record remains as a standing warning that great privileges may be enjoyed by many, and used by them to their destruction. In introducing this subject, dwell on the mission of history and biography in relation to education and culture. If science and mathematics bear most powerfully on mental training, history and biography are the most important agencies in moral culture. As the poet Longfellow says

Lives of great men all remind us We may make our lives sublime.

There is an important sense in which there is "nothing new under the sun? Circumstances, situations, and the relations of men to them, constantly repeat themselves; with sufficient variety, indeed, to give individuality and to impress responsibility, but with sufficient sameness for us to recognize the adaptation of the warning or the example to us. One age can become thus a power upon another, but the power is related to general principles rather than to minute details. So the records of ancient and Eastern life, given to us in Holy Scripture, become a gracious power on us. The records have been written for our admonition, upon whom the "ends of the age" are come. The story of ancient Israel, especially in the forty years of its wilderness life, is for the most part one of warning. As such, the apostle here calls it to mind. We may find in it warning of four possible perils.

I YIELDING TO BODILY PASSIONS. In all ages there are found indications of man"s danger from the corrupt inclinations of his own body. Adam and Eve sinned by yielding the conscience of duty to the bodily inclination; and brought upon the race an undue force of carnal passion, which makes the life conflict to win righteousness a heavy and a hard one for every man. Some have felt this so deeply that they have thought virtue must come by the crushing down of the body, the absolute repression of all its inclinations. This is the inspiring thought which has driven men into hermits" caves and monkish cells; but it is a truer conception of life that regards the body as providing the very conditions of our moral trial; and the problem for us to work out is the conquering and efficient using of every power and faculty. The Christian triumph is to know how to "possess the vessel of our body in sanctification and honour." This may be illustrated from the perils of the Corinthian Christians, who had to live in the midst of a society where bodily pleasure reigned supreme. The passions by which we may be overcome are:

1. Self indulgence; over responding to the appetites for

(1) food,

(2) drink,

(3) society,

(4) pleasure,

(5) learning,

(6) art.

All for our use and for our good; but all may be unduly pursued, to our moral peril.

2. Sensuality; the passions which bear relation to our life associations. It is important to learn, from the example of the Israelites, and from the usual scenes at pagan and heathen festivals, that unusual excitement in religion fosters the sensual passions into undue strength.

II YIELDING TO IDOLATRY. It may seem as if no such peril could be near to us in these Christian times. But the Apostle John starts us upon searching thoughts of our own dangers when he says, "Little children, keep yourselves from idols." For us now,

(1) children may be idols;

(2) friends may be;

(3) success may be;

(4) our house and home may be;

(5) our pursuits may be; for an idol is anything in a man"s life which succeeds in pushing itself before God.

III YIELDING TO PRESUMPTION. (Ver. 9.) David shows a remarkable insight of his own frailty when he prays, "Keep back thy servant also from presumptuous sins; let them not have dominion over me." This is the subtle peril of advanced and experienced Christian life. A man may take advantage of God; presume upon what is his will, without asking him; and even may put God to the test; these being sure signs of lost humility and lost childlike dependence. It was the sin of Rebekah; she presumed on the promise made her concerning Jacob, and so was set upon trying to fulfil the promise by schemes of her own.

IV YIELDING TO COMPLAINING. (Ver. 10.) A peril that comes to us all when the circumstances of life will not go "according to our mind." Troubles and disappointments and failures are Divine testings of our professed trust; and for us to complain and fret and murmur is plainly to show lost submission and lost trust. He never complains who holds firmly the assurance that "all things work together for good to them that love God. R.T.

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

On whom the ends of the ages are come - The expression has great force. All things meet together, and come to a crisis, under the last, the gospel, dispensation; both benefits and dangers, punishments and rewards. It remains, that Christ come as an avenger and judge. And even these ends include various periods, succeeding each other.

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

The application of the lesson:

v. 11. Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come.

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

v. 13. There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it.

Just as all the other matters related in Scriptures have more than a mere archeological or historical interest for us, so these incidents from the journey in the wilderness befell the Israelites by way of example; their story serves as a lesson for all time. And the accounts were written with a view to our admonition, lest we yield to the sins of which they became guilty. For to us the ends of the ages have come; we are living in the time just preceding the judicial crisis. See Heb 9:26; 1Pe 1:20; 1Jn 2:18. Now is the time of severe trials and therefore also of general apostasy; it is at this time, therefore, that we must be on our guard against the perils surrounding us, and not permit familiarity with them to blind us against their insidiousness. "Of this St. Paul also reminds us and points this out, when he says that it is written for our admonition, upon whom the ends of the world are come. That is, we are now in the last and most evil time, which brings much greater and more grievous peril, and much more horrible punishment; for it is announced in the Scriptures in advance and prophesied by Christ and the apostles that horrible, grievous times would come, wherein there would happen a great apostasy from the true doctrine and a terrible desolation of the Church, as now, unfortunately, is before our eyes, that both through much heresy and through Mohammed and the papacy has been fulfilled in a manner altogether too horrible. " From these facts Paul concludes: So, then, he that thinks he is standing, let him take heed, let him watch out, lest he fall. The Corinthians were indeed standing in faith, by the grace of God; they were built upon the foundation of Jesus Christ and the apostles. Just as soon, however, as vanity takes hold of a person’s heart because of such grace, there results a false security, which deliberately ignores the perils and temptations and thus commonly precedes the fall. The brave certainty of his salvation which must characterize a Christian is nevertheless closely connected with a humble carefulness and vigilance, after the example of Paul, lest a carnal overestimation of his own strength give the enemies the opening which they have been seeking. But for the consolation of the earnest and humble readers the apostle adds: Temptation has not taken hold of you otherwise than human; the enticements to sin which have come to them have been such as proceed from men, from the surrounding heathen life. But God is faithful in that He does not permit you to be tempted beyond your ability, but will give with the temptation also a way of escape, of egress, that one may be able to bear. If we Christians but trust in the almighty power of the faithful God, then there is no temptation which can fully overcome us, for He will not permit the temptation to assume such proportions as to leave us no way out. We are able to hold up under the strain, because there is the certain promise that we shall finally get clear away from the struggle. But we, on our part, must set our eyes steadily upon Him for help. "For these two things St. Paul means here: in the first place, that God, our dear Lord, in the midst of temptation wants to help us bear it: in the second place, that there also will be an end to the temptation, that we do not remain in it: truly He is a faithful God."

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

That is, the history of the Israelites’ sins and punishments was written and recorded by God in the holy scriptures, for the use and benefit of all succeeding generations, and particularly for us, who live in the last ages of the world, to warn us to avoid the like sin, that we may escape the like punishments.

Learn hence, That the fall of others, whether into sin, or under judgment for sin, should be caution and warning to us to take heed of sinning.

Here the apostle sums up the most remarkable judgments which fell upon the Jews in their passage from Egypt to Canaan, and closes with this application to Christians: These things happened to them for ensamples.

In the original it is as types: they befell them typically, that in them we may see how God will deal with us if we take their course; those calamities which destroy some, should instruct others.

Many will never see sin in itself, some will see it in the type and ensample, that is, in the judgment of God upon others, and those that will not see sin in the lashes of severity upon others, shall certainly feel it upon their own backs. Such as will not improve examples, shall undoubtedly be made examples.

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

11. “These things happened unto them typically, and were written for the admonition of us unto whom the ends of the ages have come down.” The dealings of God with His ancient people are invaluable helps to us by way of incentives to holiness and admonition against sin. We are living in the last age preceding the glorious kingdom. The Eden age wound up with the sad calamity of the Fall; the Antediluvian with the Flood; the Patriarchal with Egyptian slavery, plagues and destruction in the Red Sea; the Mosaic with the destruction of Jerusalem by the Roman armies, a million perishing by sword, pestilence and famine, another million sold into slavery, and the scathed and peeled remnant expatriated to the ends of the earth. The Johanic and Messianic dispensation wound up in bloody martyrdom — John beheaded and Jesus crucified. So ours is the last, launched in its full-orbed glory on the day of Pentecost and hastening on to its culmination in the great Tribulation, which Jesus says will be more calamitous than any of the preceding judgments winding up the former dispensations. Hence we should all be on the lookout, assured the end is nigh.

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

Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come . [The facts of the past become examples for the present, because God rules by unchanging principles ( Rom_15:4 ). The Christian dispensation is called "the ends of the ages" because it is the last and final dispensation ( 1Jo_2:18 ; Heb_9:26 ; Mat_13:38-39 ; 1Pe_4:7 ). The Christian is the heir of all the past, but none shall inherit after him.]

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.

11–15. Now these things happened to them for ensamples. They are historical facts designed to teach great lessons, since God still deals on the same principles. Upon whom the ends of the world are come. The last of God's dispensations.

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.

these things happened to them

"God punished our ancestors"

examples for us

Here "us" refers to all believers. (See: Inclusive "We")

They were written for our instruction

This can be stated in active form. AT: "God had Moses write them down so we would learn to do what is right" (See: Active or Passive)

the end of the ages

"the last days"

does not fall

does not sin or reject God

No temptation has overtaken you that is not common to all humanity

This can be stated as a positive. AT: "The temptations that affect you are temptations that all people experience" (See: Double Negatives)

He will not let you be tempted beyond your ability

"He will only allow you to be tempted in ways that you are strong enough to resist"

will not let you be tempted

This can be stated in active form. AT: "will not allow anyone to tempt you" (See: Active or Passive)

translationWords

written

age

tempt

faithful

endure

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

11. τυπικῶς אABC and probably Vetus Lat. and Vulg. Rec. τύποι with DEFG. Rec. also inserts πάντα before τύποι with C, Vulg. Peshito and some copies of the Vetus Lat. AB, Tertullian and Origen support the text.

συνέβαινεν אBC. συνέβαινον ADEFG.

κατήντηκεν אBDFG. Rec. κατήντησεν with AC.

11. τυπικῶς, typically, or, as examples.

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.

11.] τυπικῶς, see var. readd., by way of figure. Meyer cites from the Rabbis, ‘Quidquid evenit patribus, signum filiis.’

The plural συνέβαινον expresses the plurality of events separately happening: the singular ἐγράφη, their union in the common record of Scripture. Similarly 2Pe 3:10, στοιχεῖα … λυθήσονται … τὰ ἐν αὐτῇ ἔργα κατακαήσεται. See reff. and Winer, edn. 6, § 58. 3. a.

δέ conveys a slight opposition to συνέβαινον ἐκείνοις.

τὰ τέλη τ. αἰών.] = ἡ συντέλεια τοῦ αἰῶνος of reff. Matt., and τὸ ἔσχατον τῶν ἡμερῶν τούτων of Heb 1:1, where see note: the ends of the ages of this world’s lifetime. So Chrys.; οὐδὲν ἄλλο λέγει ἢ ὅτι ἐφέστηκε λοιπὸν τὸ δικαστήριον τὸ φοβερόν.

The form νουθεσία belongs to later Greek. The classical word is νουθέτησις or νουθετία: see Lobeck on Phrynichus, p. 512.

κατήντ.] have reached. The ages are treated as occupying space, and their extent as just coincident with our own time. See a similar figure in ch. 14:36.

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

11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνος. ‘Now these things by way of lesson happened one after another to them’: emphasis on ἐκείνοις. The imperfect sets forth the enumerated events as in process of happening; the singular sums them up as one series. In v. 6 we had the plural, ἐγενήθησαν, attention being directed to the separate τύποι in vv. 1-5; moreover, there may be attraction to τύποι, Winer, p. 645.

ἐγράφη δὲ π. ν. ἡμ. ‘And were written for our admonition,’ ne similiter peccantes similia patiamur. The written record was; of no service to those who had been punished; quid enim mortuis prodesset historia? vivis autem quo modo prodesset, nisi aliorum exemplis admoniti resipiscerent? (Calv.). Note the change from imperfect to aorist.

εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. ‘Unto whom the ends of the ages have reached.’ The common meaning of καταντάω in N.T. is ‘reach one’s destination’: see on 14:36. The point of the statement here is obscure. ‘The ages’ are ‘the successive periods in the history of humanity, and perhaps also the parallel periods for different nations and parts of the world” (Hort on ἐπʼ ἐσχάτου τῶν χρόνων, 1Pe 1:20).* In what sense have the ends of these ages reached us as their destination? ‘The ends’ of them implies that each one of them is completed and summed up; and the sum-total has come down to us for whom it was intended. That would seem to mean that we reap the benefit of the experience of all these completed ages. Such an interpretation comes as a fit conclusion to a passage in which the Corinthians are exhorted to take the experiences of the Israelites as lessons for themselves. Pluralis habet vim magnam: omnia concurrunt et ad summain veniunt; beneficia et pericula, poenae et praemia (Beng.).

Or it may mean that the ends of the ages have reached us, and therefore we are already in a new age, which is the final one and will be short (7:29: see Westcott on Heb 9:26 and 1Jn 2:18). The interpretation will then be that “the last act in the drama of time is begun” (Rutherford), and therefore the warnings contained in these examples ought at once to be laid to heart. The Day of judgment is near and may come at any moment (16:22); it is madness not to be watchful.

AV. has ‘Now all these things’, and ‘all’ is well supported; ταῦτα δὲ πάντα (C K L P, Vulg. Syrr. Copt. Arm.); πάντα δὲ ταῦτα (א D E F G, Aeth.) A B 17, Theb. omit πάντα: Orig. and Tert. sometimes omit. The fat that πὰντα is inserted in different positions, and that insertion is more intelligible than omission, justifies exclusion. τυπικῶς (א A B C K P, Vulg. in figura) is to be preferred to τύποι D E F G L), and συνέβαινεν (א B C K L) to συνέβαινον (A D E F G L), which looks like assimilation to v. 6; also κατήντηκεν (א B D* F G) to κατήντησεν (A C D3 K L).

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

Happened [συνεβαινον] . The imperfect tense marks the successive unfolding of the events.

For ensamples [τυποι] . The best texts read tupikwv by way of figure. Admonition [νουθεσιαν] . See on the kindred verb to warn, Act 20:31 Ends of the world [τα τελη των αιωνων] . Lit., ends of the ages. So Rev. Synonymous with hJ sunteleia twn aijwnwn the consummation of the ages, Heb 9:26. The phrase assumes that Christ 's second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends, marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them.

Are come [κατηντηκεν] See on Act 26:7. Compare Eph 4:13; Phi 3:11.

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

Vv. 11. “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the end of the world is come.”

This verse is the summary of all the foregoing examples; a fact which leads us to prefer the reading of the Sinaït. and of the Greco-Lats., which preserves and even places foremost the word πάντα, all.

The two readings τύποι, “as types,” and τυπικῶς, typically, have the same meaning; but the second is to be preferred, first, because it is read in MSS. of the three families; and next because the word τυπικῶς occurs nowhere else. The substantive τύποι has probably come from 1Co 10:6.

Of the two readings συνέβαινον and συνέβαινεν, the first goes better with τύποι, the second with τυπικῶς.

The apostle does not mean that these facts did not really happen, as has been insinuated, but that they had a bearing beyond their immediate signification. The Scripture compilation of the facts of sacred history has the same end as the history itself. The same God who directed the latter willed that it should be committed to writing with a view to those who should live in the final epoch of the world, and for whom those facts, without Scripture, would be as though they were not.

The word νουθεσία signifies: rebuke, correction, 2Ti 3:16-17. This is what the Corinthians needed at that time.

Τὰ τέλη τῶν αἰώνων, literally the ends of the ages, is a term corresponding to the acharith hajjamim, the end of the days, in the prophets; comp. the expressions the last times (1Pe 1:20), and the last hour (1Jn 2:18). It is the dispensation of the Messiah which for us falls into two periods, confounded in one in the view of the prophets, that of His purely spiritual kingdom and that of His kingdom of glory. Paul is here speaking of the former. The ages, αἰῶνες, denote the whole series of historical periods, and the term “the ends of the ages,” shows that the Messianic period itself will contain a series of phases.

The verb καταντᾷν, to meet, represents the ages which follow one another in the final dispensation, as coming to meet the living. We must prefer the perfect κατήντηκεν of the Alex. reading to the aorist of the T. R.; Paul does not mean to speak of the meeting itself, but of the whole state of things constituted by this constant approach of the end. This final period is the most solemn of all, for it is during its course that the laws of the Divine kingdom, imperfectly manifested in former periods, display their conclusive effects. Formerly blessings and judgments, all have only a provisional and figurative character. With the final period of history, everything, whether for weal or woe, takes a decisive, eternal value. This is why everything which happened in former times took place with a view to us to whose lot it has fallen to live at this last hour (ἡμῶν εἰς οὕς).

The apostle did not himself know the duration of this final period, which in his mind coincided with the development of the Church; but the phrase: the ends of the ages, shows that he did not regard it as so short as is commonly alleged; see on 1Co 7:29.

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.