1 Corinthians 10:12

12. Wherefore—As a deduction from the wilderness-history, Paul draws this inference: beware of apostasy. And as this whole passage (1Co_10:1-14) is parallel to 1Co_9:24-27, so this warning against apostasy (1Co_10:12-14) is parallel to Paul’s avoidance of becoming a castaway, 1Co_9:27.

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

Take heed—By believing it possible and guarding against it.

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

To all this it cannot be wisely replied that, although there is danger of a Christian’s fall, yet the danger will never result; the very warning will be successful and prevent the falling. For in the present case the warning is based on the historic fact that thousands of Israel did fall; and we must not fall as they DID. We are exhorted not to fall from a true state of grace as they fell from a true state of grace. And Paul has taken great pains to declare and show, in 1Co_10:1-4, how they were all, all, all a true part of a true Church, baptized and sacramented, so that their final perdition was a true and fearful fall; a type for true Christians carefully to avoid. If they never truly stood, they never fell; and if they fell, they once stood. If their fault and ruin was in actually falling, then their salvation would have been in actually standing—standing just as they were.

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

10:12-13 Paul gives the Corinthians a final warning against falling into sin (cp. Rom 11:20-22) and reminds them that God is faithful (see 1 Cor 1:9; cp. Deut 7:9; 1 Pet 4:19). God will not allow them to be tempted (or tested; cp. Jas 1:2-4) beyond their ability to endure, but will always provide a way out.

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

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

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

1Co_10:12. Ὥστε] Wherefore, warned by these instances from the O. T.

ἑστάναι] whosoever thinks that he stands, i.e. is firm and secure (Rom_5:2, and comp on 1Co_15:1) in the Christian life, namely, in strength of faith, virtue, etc. Comp Rom_14:4.

βλεπέτω, μὴ τέσῃ] points to the moral fall, whereby a man comes to live and act in an unchristian way. The greater, in any case, the self-confidence, the greater the danger of such a fall. And how much must the moral illusions abroad at Corinth have made this warning needful! Others understand the continuance in, or falling from, a state of grace to be meant (see Calvin, Bengel, Osiander). But all the admonitions, from 1Co_10:6 onwards (see, too, 1Co_10:14), have a direct reference to falling into sins, the consequence of which is a falling from grace so as to come under the divine ὀργή (comp Gal_5:4).

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

[1463] imperative mood.

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

[1465] Corinth, Corinthian or Corinthians.

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

[1467] Bengel’s Gnomon Novi Testamenti.

[1468] Theodoret, Greek Commentator.

[1469] adjective.

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

[1471] Bengel’s Gnomon Novi Testamenti.

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

[1473] Corinth, Corinthian or Corinthians.

[1474] literal, literally.

[1475] grammatical article.

[1476] Bengel’s Gnomon Novi Testamenti.

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

[1478] classical.

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

[1480] genitive case.

[1481] infinitive mood.

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

[1483] Corinth, Corinthian or Corinthians.

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

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

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

Vv. 12, 13. “Thus, then, let him that thinketh he standeth take heed lest he fall! 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.”

The ὥστε, so that, which we render by thus then, indicates that this exhortation to watchfulness is the inference to be drawn from the foregoing examples. There is here in the term δοκεῖν, to think, a notion, not of illusion, but of presumption. Paul allows indeed that the person addressed by him is standing, for he afterwards speaks of the danger he is in of falling; but the very claim to be standing may lead to neglect of vigilance, and thereby to a fall.—῾Εστάναι, perfect infinitive contracted for ἑστακέναι or ἑστηκέναι. The two figures to be standing and to fall do not represent the state of grace or condemnation, but the state of fidelity or sin; comp. Rom 14:4.

Vv. 13. This verse is undoubtedly one of the most difficult of the whole Epistle, at least as to the logical connection joining it to what precedes and to what follows. This is very apparent when we study the commentaries. Many commentators (Meyer, Heinrici, Holsten, Beet) find here an encouragement fitted to soften the severity of the warning of 1Co 10:12, in this sense: “And it is easy for you with watchfulness not to fall; for your previous temptations have not hitherto exceeded your strength, and should they be even greater, the faithfulness of God is a pledge to you that they will not go beyond it in the future.” The absence of the particle δέ at the beginning of the verse seems to me incompatible with this meaning. Besides, the Corinthians had more need of being admonished than tranquillized. Finally, and above all, the asyndeton with the preceding context leads us rather to expect an emphatic reaffirmation of the need of vigilance, than an encouragement. This has been felt by the ancient Greek commentators, Chrysostom, etc., and several moderns, such as Bengel, Olshausen, Rückert, Neander, and, to a certain extent, Edwards. The meaning, according to them, is this: “Take so much the more heed as you are not yet out of danger. Up till now you have not been very greatly tempted” (Edwards: “It has not yet gone” the length of blood, of persecution; Heb 12:4); “but how will it be if there should come on you stronger temptations than the former? God no doubt will still protect you, but on condition that you watch.” But is not this whole series of ideas very complicated? Then the force with which the faithfulness of God is expressed in the second part of the verse is not in keeping with so threatening a sense. The following, as it seems to me, is the true order of the apostle’s thoughts: “If you should fall thus (1Co 10:13), you would be without excuse; for the temptations which have met you hitherto have not been of an irresistible nature, and as to those which may come on you in the future, God is always ready to sustain you and to save you in time from peril.” The conclusion is drawn in 1Co 10:14 : “Wherefore beware of throwing yourselves into temptations to which you are not exposed by God Himself, and to which you would certainly succumb.” This meaning seems to me to be nearly that of Hofmann. The Corinthians must be made to understand that they run no risk of sinning and falling away from faith, if they have only to encounter the temptations which God allots to them, but that they have no pledge of victory whatever in the case of temptations into which they throw themselves with light-heartedness. The passage is therefore at once an encouragement in respect of the former, and a grave warning in respect of the latter.

The term πειρασμός, proof, temptation, comprehends all that puts moral fidelity to the proof, whether this proof have for its end to manifest and strengthen the fidelity—it is in this sense that God can tempt, Gen 22:1; Deu 13:3;—or whether it seeks to make man fall into sin—it is in this sense that God cannot tempt, Jas 1:13, and that the devil always tempts. It may also happen that the same fact falls at once into these two categories, as for example, the temptation of Job, which on the part of Satan had for its end to make him fall, and which God, on the contrary, permitted with the view of bringing out into clear manifestation the fidelity of His servant, and of raising him to a higher degree of holiness and of knowledge. There are even cases in which God permits Satan to tempt, not without consenting to his attaining his end of bringing into sin. So in the case of David, 1Ch 21:1; comp. with 2Sa 24:1. This is when the pride of man has reached a point such that it is a greater obstacle to salvation than the commission of a sin; God then makes use of a fall to break this proud heart by the humbling experience of its weakness. Such undoubtedly is the meaning in which we are to say: “Lead us not into temptation.” These remarks will find their application in the immediate sequel.

It is possible to refer the term ἀνθρώπινος, human, to the origin of the temptation. There is not one of your temptations which did not proceed from man, either from the evil heart and its natural lusts, or from the example of other sinners. The temptations of which Paul thus speaks, would be opposed either to those which come from God, or rather to those which have Satan for their author. And indeed the context might lead us to think of the diabolical temptations to which the Corinthians did not fear to expose themselves when they took part in those feasts where the breath of Satan diffused an atmosphere all impregnated with idolatry and sensuality; “God has never put you into positions so diabolical; it is yourselves who seek them.” This meaning would be natural enough in the context; but the following words of the verse would in this case seem intended to encourage the Corinthians to brave such dangers by the promise of Divine succour, which it is impossible to hold. It is better, therefore, with most commentators, to apply the epithet human to the nature of the temptation: “A temptation proportioned to the strength of man;” but without isolating man from God, for God only can give man victory even in the slightest temptation. And to account more fully for this unprecedented expression, must we not contrast it with an angelic temptation? Suppose the Corinthians, impatient of the apostle’s exactions, should in their ill-humour express themselves thus: “We should require to be angels to live as he demands!” “No,” Paul would answer; “I do not ask of you superhuman sacrifices in the name of your Christian profession. Your faith has not put you into a situation which a weak man cannot bear; but God is faithful, and He measures the temptation to the amount of strength.” Then the apostle adds, that if the situation became difficult to such a degree as to appear utterly intolerable, the faithfulness of God would show itself by putting an end to such a situation. Thus everything seems to me to find its natural connection.

The words ὑπὲρ ὃ δύνασθε, beyond what ye are able, come as a surprise. Has man then some power? And, if the matter in question is what man can do with the Divine help, is not the power of this help without limit? But it must not be forgotten, that if the power of God is infinite, the receptivity of the believer is limited: limited by the measure of spiritual development which he has reached, by the degree of his love for holiness and of his zeal in prayer, etc. God knows this measure, Paul means to say, and he proportions the intensity of the temptation to the degree of power which the believer is capable of receiving from Him, as the mechanician, if we may be allowed such a comparison, proportions the heat of the furnace to the resisting power of the boiler. It is evident from the words: with the temptation, that God co-operates with it in the sense we have spoken of above, and this is precisely the reason why He can also bring it to an end at any moment He chooses.

The issue, ἔκβασις, may be obtained in two ways. Either God by His providence can put an end to the situation itself, or by a ray of light from on high He can rid the believer’s heart of the fascinating charm exercised over him by the tempting object, and change into disgust the seductive attraction which it exercised. Of the two ways, the struggle to the death between inclination and duty issues in the victory of the believer. The conclusion is this: “Victory being assured over the temptations which God sends you, seek not to throw yourselves into those which He does not send” (1Co 10:14).

Hofmann rightly observes, that nothing rendered the breach of the converted heathen with his past and with his surroundings so conspicuous as his refusal to take part in the sacrificial feasts. And so, many Corinthians sought to persuade themselves that they might harmonize this participation with their Christian profession. Had they not declared the nothingness of idols? Such a feast, therefore, had no longer for them the character of a sacrifice; it was a purely social act, to which the great maxim of Christian liberty in regard to external things applied: “All things are lawful for me.” Paul well knew that here was the most difficult sacrifice to be obtained. Accordingly with what prudence does he proceed! His whole handling of the question is a masterpiece of strategy. In chaps. 8 and 9 he treats the Corinthians as strong; only for the sake of their brethren does he ask them to deny themselves meats offered to idols; he encourages them by describing the sacrifices which he has made and is daily making for the Churches and the gospel. Then suddenly (1Co 9:23) he passes to an entirely new order of considerations: “And if I act thus,” he adds, “it is also for the sake of my own salvation, which I should certainly compromise by acting otherwise.” Then he demonstrates the reality of this danger by the case of the Israelites who drew down on themselves the Divine condemnation by revolting against the self-denial which the wilderness life imposed on them. “Do ye also, therefore, fear to fall by refusing to God the sacrifices which He asks of you!” At this point, after having gradually enclosed them in his net, he all at once ties the knot so long prepared for, and finally pronounces in 1Co 10:14 the decisive word:

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.

1Co_10:12

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

This indicates the design of the apostle in referring to the events above indicated in the history of the Israelites. There is perpetual danger of falling. No degree of progress we may have already made, no amount of privileges which we may have enjoyed, can justify the want of caution. Let him that thinketh he standeth, that is, let him who thinks himself secure. This may refer either to security of salvation, or against the power of temptation. The two are very different, and rest generally on 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 continual watchfulness and effort. False security as to our power to resist temptation rests on an overweening self-confidence in our own strength. None are so liable to fall as they who, thinking themselves strong, heedlessly 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.

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

In conclusion, he descendeth to the Corinthians themselves, warning them that they please not themselves, but rather that they prevent the subtleties of Satan. Yet he useth an insinuation, and comforteth them, that he may not seem to make them altogether like to those wicked idolaters and contemners of Christ, which perished in the wilderness.

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

thinketh he standeth--stands and thinks that he stands [BENGEL]; that is, stands "by faith . . . well pleasing" to God; in contrast to Co1 10:5, "with many of them God was not well pleased" (Rom 11:20).

fall--from his place in the Church of God (compare Co1 10:8, "fell"). Both temporally and spiritually (Rom 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.

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 12. Let him that thinketh he standeth] ο δοκων εσταναι. Let him who most confidently standeth-him who has the fullest conviction in his own conscience that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown that the verb δοκειν, which we render to seem, to think, to suppose, is used by the best Greek writers, not to lessen or weaken the sense, but to render it stronger and more emphatic. See Clarke on Lu 8:18.

In a state of probation every thing may change; while we are in this life we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God and continues in the obedience of faith. He that ceases to do so will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall; not only partially, but finally.

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

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

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

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

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

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.

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

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

12. let him that thinketh he standeth take heed lest he fall] A warning against the over-confidence too common among the Corinthians. See chapter 1 throughout; ch. 1Co_3:18, 1Co_4:8. It is not sufficient to have been admitted into the Christian covenant; we need watchfulness, in order to use our privileges aright Cf. Rom_11:20

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.

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

take heed lest he fall. This advice was exceeding proper, whether it be considered as spoken to true believers, or formal professors; for true believers may fall into temptation, into sin, from a degree of steadfastness in the Gospel, and from a lively and comfortable exercise of grace; but not finally, totally, and irrecoverably; since they are enclosed in the arms of everlasting love, secured in the hands of Christ, built on a foundation that will never fail, and are kept by an almighty power which can never be overcome; but yet, since they may fall to the dishonour of God, the reproach of the Gospel of Christ, the grieving of the Spirit of God, the wounding of their own souls, the stumbling of weak believers, and the strengthening of the hands of the wicked; such an exhortation is not superfluous, even to such; and many and strong are the reasons and arguments why they should take heed lest they fall; nor are admonitions needless to that which God's decree and promise secure: since these are often the means in and by which God executes his decree, and makes good his promise; see Act 27:22. Moreover, if this exhortation be considered as given to formal professors, it is very pertinent; for such as these may fall, as they often do, from that which they seemed to have, from the truths of the Gospel, and a profession of them, and into scandalous sins, and at last into condemnation; and the rather since the apostasy of such persons is injurious to the honour and interest of true religion; hereby the ways of God are evil spoken of, the name of Christ blasphemed, profane sinners hardened, and weak believers stumbled, as by the falls of real Christians: besides, it must be worse for themselves, who hereby bring upon themselves a severe punishment; see Pe2 2:21 and indeed these seem to be the persons the apostle chiefly respects; not such who truly: thought they stood, and did really stand; for such stand in the true grace and love of God, in Christ, in whom they are chosen, and by whom they are redeemed and saved, and by that faith which he is the author and finisher of; and so shall never finally and totally fall away; but such "that thinketh", , "who seemeth", to himself and others, "that he standeth"; and manifestly designs such who were swelled with a vain opinion of themselves, their gifts and knowledge; who tempted God, and "trusted" to themselves, as the Ethiopic version reads it, and despised weak believers; but lest real believers should be hereby discouraged, the apostle adds,

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

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

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

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.

Wherefore - As the result of all these admonitions. Let this be the effect of all that we learn from the unhappy self-confidence of the Jews, to admonish us not to put reliance on our own strength.

That thinketh he standeth - That supposes himself to be firm in the love of God, and in the knowledge of his truth; that regards himself as secure, and that will be therefore disposed to rely on his own strength.

Take heed lest he fall - Into sin, idolatry, or any other form of iniquity. We learn here:

(1) That a confidence in our own security is no evidence that we are safe.

(2) Such a confidence may be one of the strongest evidences that we are in danger. Those are most safe who feel that they are weak and feeble, and who feel their need of divine aid and strength. They will then rely on the true source of strength; and they will be secure.

(3) All professed Christians should be admonished. All are in danger of falling into sin, and of dishonoring their profession; and the exhortation cannot be too often or too urgently pressed, that they should take heed lest they fall into sin. The leading and special idea of the apostle here should not he forgotten or disregarded. It is, that Christians in their favored moments, when they are permitted to approach near to God, and when the joys of salvation fill their hearts, should exercise special caution. For:

Then the adversary will be especially desirous to draw away their thoughts from God, and to lead them into sin, as their fall would most signally dishonor religion; Then they will be less likely to be on their guard, and more likely to feel themselves strong, and not to need caution and solicitude.

Accordingly, it often happens that Christians, after they have been especially favored with the tokens of the divine favor, soon relapse into their former state, or fall into some sin that grieves the hearts of their brethren, or wounds the cause of religion. So it is in revivals; so it is in individuals. Churches that are thus favored are filled with joy, and love, and peace. Yet they become self-confident and elated; they lose their humility and their sense of their dependence; they cease to be watchful and prayerful, supposing that all is safe; and the result often is, that a season of revival is succeeded by a time of coldness and declension. And thus, too, it is with individuals. Just the opposite effect is produced from what should be, and from what need be. Christians should then be especially on their guard; and if they then availed themselves of their elevated advantages, churches might be favored with continued revivals and ever-growing piety; and individuals might be filled with joy, and peace, and holiness, and ever-expanding and increasing love.

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

Take heed lest he fall. This regards the doctors and teachers in the new Church of Corinth; who, relying upon their own learning, did not think themselves weak, and presuming too much upon their own strength, exposed themselves to the danger of falling. See St. John Chrysostom and St. Augustine, de dono. Persev. --- Self-diffidence is the foundation of our strength. We prevent many dangerous falls when we keep close to the earth by humility.

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).

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

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

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

Take heed lest he fall. The Corinthians, thinking that they stood, asserting that they all had knowledge, proud of the insight which led them to declare that "an idol is nothing in the world," were not only liable to underrate the amount of forbearance due to weaker consciences, but were also in personal danger of falling away. To them, as to the Romans, St. Paul means to say, "Be not highminded, but fear". (Rom_11:20)

The danger of self confidence.

To "stand" is to be and to continue upright in the Christian life, and they truly stand whose character and habits agree with their profession. To "fall" is to act with inconsistency, to yield to the tempter, to stumble over the stone of offence, to be caught by the snare which is spread; and this, either temporally or permanently. Life is a probation, and is as much so to the Christian as to others. The apostle puts all his readers upon their guard, reminding them that this is a scene, a period, of probation, and that the true preparation is not to be found in self confidence and boastfulness, but in watchfulness, humility, and prayer. "Let him that thinketh he standeth take heed lest he fall.

I THE DISPOSITION AGAINST WHICH THIS ADMONITION IS DIRECTED, It is self confidence.

1. Reliance upon outward privileges. As Israel was a chosen nation, so Christians are God"s "peculiar people;" and there is danger lest this should be adduced, perhaps to one"s self, as a ground for presumption and arrogance.

2. Reliance upon personal strength and purity of character. A man is assured that he can take good care of himself, that no temptation can overtake and overmaster him, that he is clad in armour proof against the fiery darts of the wicked. No need to warn him; he is safe!

3. Boastfulness. The man who thinks himself so secure is likely to glory in his own position, his strength of character, his superiority to infirmities, to make a loud profession, and to regard the timid with a compassionate disdain.

II THE PERILS ACCOMPANYING SUCH A DISPOSITION. Paul knew how necessary and appropriate was his counsel; his own experience of human nature and life, elevated and cleared by a Divine inspiration, led him to this most wise and salutary admonition.

1. Such a peril is suggested by the facts of human nature. It is supposed that there is an inflated, unguarded state of mind; that a violent and sudden temptation comes in the way; and that there follows an unexpected and grievous fall. What a self confident spirit is more dangerous because more liable to temptation than a lowly spirit, distrustful of self, is well known to

2. all who have experience of human nature. Those who boast of sinlessness are on the verge of sin.

3. Notable examples recorded in Scripture prove the assertion now made. Hazael was indignant at the very supposition that he could be guilty of barbarities and cruelties such as the prophet foretold; but when the temptation came, he fell into the snare. Peter was vehement in his protestations, "Though I die with thee, I will not deny thee!" Yet when he was tempted by cowardice, he denied his Lord.

III THE EFFECTUAL REMEDIES AGAINST A SPIRITUAL FALL. If self confidence is of no avail, where is safety to be found?

1. In self abasement and distrust.

2. In a simple trust, in the protecting, preserving, delivering power of God.

3. In watchfulness; for the Christian soldier must never be off his guard; he must arm himself, watch, and withstand his foe.

4. In prayer, which is a confession that we are exposed to danger, and is a waiting upon God and seeking his providential interposition and his spiritual aid. T.

Self security is insecurity.

Over confidence in a religious profession is one of the most perilous of Christian faults. He who presumes upon his position and his privileges is only too likely to be unwatchful of his conduct. A solemn lesson is learned from the wilderness life of God"s people Israel. Though so honoured, so guarded, so guided, and so provided for, only a very few of those who came out of Egypt kept their faithfulness and were permitted to enter the "promised land." "It is not sufficient to have been admitted into the Christian covenant; we need watchfulness in order to use our privileges aright". (Rom_11:20)

1. Distinguish between the man who "standeth" and the man who "thinketh" he standeth.

2. The man who "standeth" is not, necessarily, in any danger of falling.

3. The man who "thinketh he standeth" has just cause to fear. So we are led to understand that a man s moral peril never lies merely in the circumstances in which he is placed; never merely in his outward surroundings, but always in his inward moods in his conditions of mind and feeling, and the relations in which they set him towards outward circumstances. Our standing or our falling depends on our heart rightness. Anywhere we might stand if but our heart be right with God. Everywhere we must fall if we fail to "keep our heart with all diligence." And what may we regard as the one essential thing in heart rightness? Surely it is the humility that keeps us ever leaning hard on our strong Lord, hiding in him when calamities come nigh, doing all things only "through him that strengtheneth us." It may be urged, in conclusion, that the falls of the self secure and over confident are usually sudden, violent, and overwhelming falls; though even these may be only permitted to break down the over confidence and to humble them under God"s mighty hand. 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.

The common translation runs, Let him that thinketh he standeth; but the word translated thinketh, most certainly strengthens, rather than weakens, the sense.

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

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

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

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

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

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

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

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

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

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

TEMPTATION

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

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

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

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

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

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

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.

12. Let him that thinketh he standeth, etc. Presumption is the greatest of all dangers. He who realizes his danger will be on his guard. See the case of Peter's fall, for an illustration. The safe way is, conscious of weakness, not to dally with temptation.

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.

12. ὁ δοκῶν ἑστάναι. A warning against the over-confidence too common among the Corinthians. See chapter 1 throughout; ch. 1Co 3:18, 1Co 4:8. It is not sufficient to have been admitted into the Christian covenant; we need watchfulness, in order to use our privileges aright. Cf. Rom 11:20.

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.

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

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

12, 13. The Apostle adds two admonitions: to those who are so self-confident that they think that they have no need to be watchful; and to those that are so despondent that they think that it is useless to struggle with temptation.

12. Ὥστε. See on 3:21. ‘So then, let him that thinketh that he is standing securely beware lest he fall’; i.e. fall from his secure position and become ἀδόκιμος. The Apostle does not question the man’s opinion of his condition; he takes the security for granted: but there is danger in feeling secure, for this leads to carelessness. Perhaps there is special reference to feeling secure against contamination from idol-feasts. It is less likely that there is a reference to one who “thinks that through the sacrament he ipso facto possesses eternal life with God.” See Rom 11:20, Rom 14:4. Μὴ τοίνυν ἐπὶ τῇ στάσει φρόνει μέγα, ἀλλὰ φυλάττου τὴν πτῶσιν (Chrys.).

Both AV. and RV. disregard the difference between ὥστε here and διόπερ in v. 14, translating both ‘wherefore.’ In Php 2:12, AV. has ‘wherefore,’ and RV. ‘so then,’ for ὥστε. Vulg. rightly distinguishes, with itaque here and propter quod in v. 14. Διόπερ indicates more strongly than ὥστε that what follows is a reasoned result of what precedes.

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