1 Corinthians 10:13

1Co 10:13. Πειρασμὸς, temptation) It is mere human temptation, such as may be overcome by a man, when the man has to do either with himself, or with others like himself; to this is opposed the temptation of demons; comp. 1Co 10:20; 1Co 10:14. Paul had greater experience; the Corinthians were inexperienced, and therefore more free from concern.—οὐκ εἴληφεν, has not taken) he says οὐκ, not οὐκέτι. He is, therefore, speaking of some temptation, with which they are at present struggling; comp. with εἴληφεν, hath taken, Luk 5:5; Luk 5:26; 2Co 12:16.—πιστὸς δὲ, but faithful) An abbreviated expression, of which the one member must be supplied from the other. Hitherto you have not been severely tempted; you owe that not to your own care, but to the protection of God; but now a greater temptation hangs over you; in it God also will be your defence, but be ye watchful. Thus δὲ, but, extends its meaning to 1Co 10:14. God is faithful in affording the assistance which both His word and His former works promise.—πειρασθῆναι, to be tempted) by men or demons.—δύνασθε, you are able) viz., to bear, from the end of the verse.—σὺν, with) God permits us to be moderately tempted; and at the same time provides a way of escape.—καὶ, also) the connection being unbroken.—ἐκβασιν) a way of escape, which takes place gradually, even while some things remain to be borne. The same word is found, Wis 2:17; Wis 8:8; Wis 8:11:(14)15.

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

1Co_10:13. Encouragement to this βλεπέτω μὴ πέσῃ. Your temptations, as you know, have not hitherto gone beyond your strength, neither will they, through the faithfulness of God, do so in the future. Rückert follows Chrysostom, Theodoret, Theophylact, Grotius, Bengel, Zachariae, and others, in his interpretation: You are not yet out of danger; the temptations which have hitherto assailed you were only human ones, and you have not withstood them over well(?); there may come others greater and more grievous. Similarly Olshausen, de Wette, Osiander, Neander, Ewald; so that, according to this view, Paul seeks first of all to humble, and then, from πιστός onwards, to encourage,a connecting thought, however, being interpolated between the two clauses (sed nunc major tentatio imminet, Bengel).

πειρασμός] The context makes no special mention of sufferings and persecutions (Chrysostom, Theodoret, Camerarius, Grotius, Ewald, al[1624]), but of incitements to sin in general, as things which, if not overcome, instead of being a discipline to the man exposed to them, will bring about his πίπτειν; but suffering is included among the rest in virtue of the moral dangers which it involves. Pott restricts the reference too much (comp also Hofmann): tentatio quae per invitationem ad convivia ilia vobis accidit, which is inadmissible in view of the general terms employed in 1Co_10:12; the particular application follows only in 1Co_10:14.

εἴληφεν] marks the continuance of the fact of its not having taken them. It has not done so, and does not now. This use of λαμβάνειν, in reference to fortunes, states, etc., which seize upon men, is very common in the classics (Thuc. ii. 42; Pind. Ol. i. 130; Xen. Symp. i. 15, and often in Homer). Comp Luk_5:26; Luk_7:16; Wis_11:12; Bar_6:5.

ἀνθρώπινος] i.e. viribus humanis accommodatus, οὐχ ὑπὲρ ὃ δύναται ἄνθρωπος. See Pollux, iii. 131. The fact that in the second clause of the verse this phrase has ὑπὲρ ὃ δύνασθε and τοῦ δύνασθαι ὑπενεγκεῖν corresponding to it, militates against the rendering: not of superhuman origin (comp Plato, Alc. i. p. 103 A; Phaedr. p. 259 D; Rep. p. 497 C, 492 E), i.e. either not from the devil (Melanchthon, Piscator, Vorstius, al[1628]), or not from God (Olshausen, who finds an allusion in the second clause to the dolores Messiae). Comp οὐκ ἀνθρωπίνη κακία, Polyb. i. 67. 6, and the like; Plato, Prot. p. 344 C, Crat. p. 438 C; οὐκ ἀνθρωπίνης δυνάμεως, Thuc. vi. 78. 2; ὅσα ἄνθρωποι (sc[1630] δύνανται), Plato, Rep. p. 467 C; μεῖζον ἢ κατʼ ἄνθρωπον, Soph. Oed. Col. 604. Chrysostom: ἀνθρώπινος, τουτέστι μικρὸς, βραχὺς, σύμμετρος.

πιστός] for if He allowed them to be tempted beyond their powers, He would then be unfaithful to them as regards His having called them to the Messianic salvation, which now, in the case supposed, it would be impossible for them to reach.

ὅς] in the sense of ὅτι οὗτος, like the German er der. Comp Bernhardy, p. 291. Ὅσγε would be still more emphatic.

ὃ δύνασθε] what you are in a position to bear. The context shows the more special meaning. Comp on 1Co_3:2.

ἀλλὰ ποιήσει κ.τ.λ[1633]] but will with the (then existing) temptation make also the issue, i.e. not the one without the other. God is therefore conceived of here as He who makes the temptation, i.e. brings about the circumstances and situations which give rise to it (comp on Mat_6:13), but, previously, as He who lets men be tempted. The two things, according to Pauls view of the divine agency in the world, are in substance the same; the God who allows the thing to be is He also who brings it to pass. Hence the two modes of conception may be used interchangeably, as here, without contradiction. Comp on Rom_1:24.

Τ. ἜΚΒΑΣΙΝ] the issue (egressum, Wis_2:17; Wis_8:9; Wis_11:16; Hom. Od. v. 410; Xen. Anab. iv. 1. 20, iv. 2. 1; Polyb. iv. 64. 5) from the temptation, so that one escapes out of it morally free (comp ἘΚ ΠΕΙΡΑΣΜΟῦ ῬΎΕΣΘΑΙ, 2Pe_2:9); similarly Eur. Med. 279, ἔκβασις ἄτης. Theophylact gives the sense with substantial correctness, ΤῊΝ ἈΠΑΛΛΑΓῊΝ ΤΟῦ ΠΕΙΡΑΣΜΟῦ; but it is unsuitable to make, as he does, the ΣῪΝ Κ.Τ.Λ[1637] refer to coincidence in time (ἅμα τῷ ἐπελθεῖν ὑμῖν τὸν πειρασμόν); so also Hofmann. Bengel puts it well: καί, etiam, indivulso nexu.

τοῦ δύνασθαι ὑπεν.] does not say wherein the issue might consist (of being able to bear the temptation; comp Fritzsche, a[1639] Matth. p. 844), for the δύνασθαι ὑπεν. is no ἔκβασις (the taking it so is illogical); but it is the genitive of design: in order that you may be able to bear it (the temptation). Were it not that God gave the ἔκβασις along with the πειρασμός, the latter would be too heavy for you; you would not be able to bear up under it, but would be crushed altogether. But that is not His will. That ὑμᾶς should be supplied to δύν. ὑπεν., is clear of itself from what precedes. See Kühner, a[1640] Xen. Mem. iii. 6. 10.

[1624] l. and others; and other passages; and other editions.

[1628] l. and others; and other passages; and other editions.

[1630] c. scilicet.

[1633] .τ.λ. καὶ τὰ λοιπά.

[1637] .τ.λ. καὶ τὰ λοιπά.

[1639] d refers to the note of the commentator or editor named on the particular passage.

[1640] d refers to the note of the commentator or editor named on the particular passage.

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_10:13

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).

No temptation, i.e. no trial, whether in the form of seductions or of afflictions, has taken you but such as is common to man; literally human, accommodated to human strength such as men are able to bear. You have been subjected to no superhuman or extraordinary temptations. Your trials hitherto have been moderate; and God will not suffer you to be unduly tried. This is the ordinary interpretation of this passage, and one which gives a simple and natural sense. It may, however, mean, Take heed lest ye fall. The temptations which you have hitherto experienced are moderate compared to those to which you are hereafter to be subjected. In this view, it is not so much an encouragement, as a warning that all danger was not over. The apostle is supposed to refer to those peculiar trials which were to attend the last times. As these times were at hand, the Corinthians were in circumstances which demanded peculiar care. They should not run into temptation, for the days were approaching when, if it were possible, even the elect would be deceived. As, however, there is no contrast between the present and the future intimated in the passage, the common interpretation is the more natural one.

But God is faithful. He has promised to preserve his people, and therefore his fidelity is concerned in not allowing them to be unduly tempted. Here, as in 1Co_1:9, and every where else in Scripture, the security of believers is referred neither to the strength of the principle of grace infused into them by regeneration, nor to their own firmness, but to the fidelity of God. He has promised that those given to the Son as his inheritance, should never perish. They are kept, therefore, by the power of God, through faith, unto salvation, 1Pe_1:4. This promise of security, however, is a promise of security from sin, and therefore those who fall into willful and habitual sin are not the subjects of the promise. Should they fall, it is after a severe struggle, and they are soon renewed again unto repentance. The absolute security of believers, and the necessity of constant watchfulness, are perfectly consistent. Those whom God has promised to save, he has promised to render watchful. Who will not suffer you to be tempted above that you are able, i.e. able to bear. This is the proof of his fidelity. But will with the temptation make a way of escape. This means either, that when the temptation comes, God will make a way of escape; or, that when God brings the temptation he will also bring the way of escape. In the latter sense God is regarded as the author of the temptation, in the former he is not. The latter is to be preferred on account of the σύν, with. He will make with the temptation a way of escape, i.e. he makes the one, he will make the other. The apostle James indeed says, God cannot be tempted with evil, neither tempteth he any man, Jam_1:3. To tempt there, however, means to solicit, or attempt to seduce into sin. In that sense God tempts no man. But he does often put their virtue to the test, as in the case of Abraham. And in that sense he tempts or tries them. What the apostle here says is, that when God thus tries his people it will not be beyond their strength, and that he will always make a way of escape that they may be able to bear it. This expresses the design of God in making a way of escape. (The genitive τοῦ δύνασθαι, etc., is the genitive of design).

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

Which cometh of weakness.

He that would have you tempted for your profit’s sake, will give you an issue to escape out of the temptation.

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

Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [WAHL].

faithful-- (Psa 125:3; Isa 27:3, Isa 27:8; Rev 3:10). "God is faithful" to the covenant which He made with you in calling you (Th1 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (Co1 10:9; Mat 4:7).

way to escape-- (Jer 29:11; Pe2 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jam 1:2-4, Jam 1:12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people.

to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (Co2 12:7-9).

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 13. But such as is common to man] ανθρωπινος. Chrysostom has properly translated this word ανθρωπινος, τουτεστι μικρος, βραχυς, συμμετρος; that is, small, short, moderate. Your temptations or trials have been but trifling in comparison of those endured by the Israelites; they might have been easily resisted and overcome. Besides, God will not suffer you to be tried above the strength he gives you; but as the trial comes, he will provide you with sufficient strength to resist it; as the trial comes in, he will make your way out. The words are very remarkable, ποιησει συν τῳ πειρασμῳ και την εκβασιν, "He will, with the temptation, make the deliverance, or way out." Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortification. Should an upright soul get into difficulties and straits, he may rest assured that there is a way out, as there was a way in; and that the trial shall never be above the strength that God shall give him to bear it.

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

13. No temptation has taken you. Let others take their own way of interpreting this. For my part, I am of opinion that it was intended for their consolation, lest on hearing of such appalling instances of the wrath of God, as he had previously related, they should feel discouraged, being overpowered with alarm. Hence, in order that his exhortation might be of advantage, he adds, that there is room for repentance. “There is no reason why you should despond; for I have not had it in view to give you occasion for despair, nor has anything happened to you but what is common to men.” Others are of opinion that he rather chides their cowardice in giving way, on being so slightly tried; and unquestionably the word rendered human is sometimes taken to mean moderate. The meaning, then, according to them would be this: “Did it become you thus to give way under a slight trial?” But as it agrees better with the context, if we consider it as consolation, I am on this account rather inclined to that view.

But God is faithful As he exhorted them to be of good courage as to the past, in order that he might stir them up to repentance, so he also comforts them as to the future with a sure hope, on the ground that God would not suffer them to be tempted beyond their strength. He exhorts them, however, to look to the Lord, because a temptation, however slight it may be, will straightway overcome us, and all will be over with us, if we rely upon our own strength. He speaks of the Lord, as faithful, not merely as being true to his promises, but as though he had said. The Lord is the sure guardian of his people, under whose protection you are safe, for he never leaves his people destitute. Accordingly, when he has received you under his protection, you have no cause to fear, provided you depend entirely upon him. For certainly this were a species of deception, if he were to withdraw his aid in the time of need, or if he were, on seeing us weak and ready to sink under the load, to lengthen out our trials still farther.

Now God helps us in two ways, that we may not be overcome by the temptation; for he supplies us with strength, and he sets limits to the temptation. It is of the second of these ways that the Apostle here chiefly speaks. At the same time, he does not exclude the former — that God alleviates temptations, that they may not overpower us by their weight. For he knows the measure of our power, which he has himself conferred. According to that, he regulates our temptations. The term temptation I take here as denoting, in a general way, everything that allures us.

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.

(13) There hath no temptation taken you.—What is meant by a “temptation common to man” (or rather, suited to man) is explained further on as a temptation which one is “able to bear.” From the warning and exhortation of the previous verse the Apostle passes on to words of encouragement, “You need not be hopeless or despairing.” God permits the temptation by allowing the circumstances which create temptation to arise, but He takes care that no Fate bars the path of retreat. With each temptation he makes a way to escape from it. And that is so, must be so, because God is faithful. The state of salvation to which God has called us would be a delusion if there were an insuperable difficulty to our continuing in it. We have in this verse, perhaps, the most practical and therefore the clearest exposition to be found of the doctrine of free-will in relation to God’s overruling power. God makes an open road, but then man himself must walk in it. God controls circumstances, but man uses them. That is where his responsibility lies.

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

13. There hath no temptation taken you but such as is common to man] Adapted to human powers (ἀνθρώπινος). A consolation, as the last verse was a warning. These words were intended to meet an objection that it was impossible to walk warily enough—impossible to adjust aright the boundaries of our own freedom and our brother’s need. Every temptation as it comes, St Paul says, will have the way of escape provided from it by God: All that a Christian has to do is to live in humble dependence upon Him, neither perplexed in the present nor anxious for the future. Cf. 2Pe_2:9.

will with the temptation also make a way to escape] The original is stronger—with the temptation will make the way of escape also.

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.

There hath no temptation taken you,.... Some, indeed, understand these words by way of reproof, that whereas their trials and exercises which had attended them were very light ones, and comparatively trivial; and yet they had given way to these temptations, and had sunk under them, and fallen by them, for which they were greatly to be blamed; or as threatening them with something more severe than anything as yet had befallen them, signifying that though they had as yet stood, and thought they still should; yet they ought not to presume on their own strength, or depend on outward things; since the temptations that as yet had come upon them were such as men might easily bear; there was no great trial or experiment of their grace and strength by them; they had not yet resisted unto blood; there were heavier and severer trials they might expect; and therefore should not be too secure in themselves, but take heed lest when these things should come upon them, in such a time of great temptation, they should fall away: but I rather think the words are spoken by way of comfort to the saints; intimating that as no temptation or affliction had befallen them, so none should, but what either came from men, or was common to men, or which men by divine assistance, and under divine influence, might bear; and therefore should not distress themselves with the apprehensions of it, as if it was some strange or unusual thing, and as if they must unavoidably perish and be destroyed by it:

but such as is common to man: "or is humane". There are divine temptations, or such as come from God; God may be said to tempt his people, as he did Abraham, by enjoining them things very hard and disagreeable to nature; and by afflicting them either in body or estate; and by withdrawing his presence, and withholding the communications of his grace, to try their faith, show them their weakness and need of himself. There are also diabolical temptations, or such as come from Satan; who tempts by soliciting to sin, by suggesting blasphemous thoughts, and filling with doubts and fears; and by dissuading from the use of means, as attending at the throne of grace, and on the word and ordinances: but the apostle here speaks of human temptations, such as come from men; meaning reproaches and persecutions, for the sake of Christ and his Gospel; and which are temptations or trials of grace, as of faith and patience, and under which there is great danger of falling away: now when the apostle says that none but such temptations had befallen them, he does not mean that they had been, or were, or would be entirely free from other temptations; but that those which they mostly dreaded, and were in danger by, were but human, such as came from men, and were, as our version suggests, common to Christian men, their brethren, who were in the flesh as they, and might be endured by men, strengthened by the grace of God; wherefore they had nothing to fear from hence, especially when they considered the faithfulness, care, and power of God next observed:

but God is faithful, who will not suffer you to be tempted above that ye are able: no man can be tempted, afflicted, or persecuted by men, but by a divine permission, and that voluntary; nor more than, or above that measure which God hath determined; who proportions the affliction to the strength he determines and promises to give, and does give, and the strength of his people to the temptation or affliction he suffers to befall them; for which his faithfulness is engaged, having promised that as their day is, their strength shall be; that he will never leave them nor forsake them, and that he will bear, and carry, and save them unto the uttermost, and that they shall hold on and out unto the end:

but will with the temptation make a way to escape; for as he by his permission makes way for the temptation or affliction, which otherwise could not come; and as he knows how, in what manner, and at the best time, to deliver his people out of temptations; so he does and will, in his providence, open a way that they may escape out of them, at least so as not to be overpressed and destroyed by them:

that ye may be able to bear it; for God does not always think fit to remove at once an affliction or temptation, though at the earnest request of his people, as in the case of Paul, Co2 12:7 yet he gives them grace sufficient to endure and stand up under it, yea, to get the victory of it, to be more that conquerors, and triumph over it.

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

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.

Ver. 13. But such as is common] Such as is human, παν πρασδοκαν δει ανθρωπον οντα. (Xenophon.) Either such as is incident to men as men, Job 5:6; or such as men may well bear without buckling under it; or such as come from men, not from devils; "Ye wrestle against flesh and blood," &c. Or you are yet only allured to idolatry, not forced by persecution. You gratify your idolatrous acquaintance with your presence at their idol feasts; you are tempted and soon taken.

But God is faithfid] When Mr Latimer stood at the stake, and the tormentors about to set fire to him and Ridley, he lifted up his eyes toward heaven with an amiable and comfortable countenance, saying these words, Fidelis est Deus, &c. God is faithful, Ridley also at the stake, with a wondrous cheerful look, ran to Latimer, embraced and kissed, and, as they that stood near reported, comforted him, saying, Be of good heart, brother, God will either assuage the fury of the flame, or else will strengthen us to abide it. (Acts and Mon.)

But will with the temptation] He proportioneth the burden to the back, and the stroke to the strength of him that beareth it. I thank God, said Mr Bradford, my common disease (which was a rheum, with a feebleness of stomach) doth less trouble me than when I was out of prison, which doth teach me the merciful providence of God toward me.

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.

There hath no temptation taken you - What temptation the apostle refers to here is not quite certain. It is probable, however, that he refers to such as would, in their circumstances, have a tendency to induce them to forsake their allegiance to their Lord, and to lead them into idolatry and sin. These might be either open persecutions, or afflictions on account of their religion; or they might be the various allurements which were spread around them from the prevalence of idolatry. They might be the open attacks of their enemies, or the sneers and the derision of the frivilous and the great. The design of the apostle evidently is, to show them that, if they were faithful, they had nothing to fear from any such forms of temptation, but that God was able to bring them through them all. The sentiment in the verse is a very important one, since the general principle here stated is as applicable to Christians now as it was to the Corinthians.

Taken you - Seized upon you, or assailed you. As when an enemy grasps us, and attempts to hold us fast.

But such as is common to man - εἰ μὴ ἀνθρώπινος ei mē anthrōpinos. Such as is “human.” Margin, “Moderate.” The sense is evident. It means such as human nature is liable to, and has been often subjected to; such as the human powers, under the divine aid may be able to resist and repel. The temptations which they had been subjected to were not such as would be suited to angelic powers, and such as would require angelic strength to resist; but they were such as human nature had been often subjected to, and such as man had often contended with successfully. There is, therefore, here a recognition of the doctrine that man has natural ability to resist all the temptations to which he is subject; and that consequently, if he yields, he is answerable for it. The “design” of the apostle is to comfort the Corinthians, and to keep their minds from despondency. He had portrayed their danger; he had shown them how others had fallen; and they might be led to suppose that in such circumstances they could not be secure. He therefore tells them that they might still be safe, for their temptations were such as human nature had often been subject to, and God was able to keep them from falling.

But God is faithful - This was the only source of security; and this was enough. If they looked only to themselves, they would fall. If they depended on the faithfulness of God, they would be secure. The sense is, not that God would keep them without any effort of their own; not that he would secure them if they plunged into temptation; but that if they used the proper means, if they resisted temptation, and sought his aid, and depended on his promises, then he would be faithful. This is everywhere implied in the Scriptures; and to depend on the faithfulness of God, otherwise than in the proper use of means and in avoiding the places of temptation, is to tempt him, and provoke him to wrath; see the notes on Matt. 4.

Who will not suffer you to be tempted ... - This is a general promise, just as applicable to all Christians as it was to the Corinthians. It implies:

(1) That all the circumstances, causes, and agents that lead to temptation are under the control of God. Every man that tempts another; every fallen spirit that is engaged in this; every book, picture, place of amusement; every charm of music, and of song; every piece of indecent statuary; and every plan of business, of gain or ambition, are all under the control of God. He can check them; he can control them; he can paralyze their influence; he can destroy them; compare Mat 6:13.

(2) When people are tempted, it is because God suffers or permits it. He Himself does not tempt human beings Jam 1:13; He does not infuse evil thoughts into the mind; He does not create an object of temptation to place in our way, but He suffers it to be placed there by others. When we are tempted, therefore, we are to remember that it is because He allows or permits it; not because He does it. His agency is that of sufferance, not of creation. We are to remember, too, that there is some good reason why it is thus permitted; and that it may be turned in some way to his glory, and to our advancement in virtue.

(3) There is a certain extent to which we are able to resist temptation. There is a limit to our power. There is a point beyond which we are not able to resist it. We do not have the strength of angels.

(4) That limit will, in all cases, be beyond the point to which we are tempted. If not, there would be no sin in falling, anymore than there is sin in the oak when it is prostrated before the tempest.

(5) If people fall into sin, under the power of temptation, they only are to blame. They have strength to resist all the temptations that assail them, and God has given the assurance that no temptation shall occur which they shall not be able, by His aid, to resist. In all instances, therefore, where people fall into sin; in all the yielding to passion, to allurement, and to vice, man is to blame, and must be responsible to God. And this is especially true of Christians, who, whatever may be said of others, cannot plead that there was not power sufficient to meet the temptation, or to turn aside its power.

But will with the temptation ... - He will, at the same time that He allows the trial or temptation to befall us, make a way of deliverance; He will save us from being entirely overcome by it.

That ye may be able to bear it - Or that you may be able to bear up under it, or endure it. God knows what His people are able to endure, and as He has entire control of all that can affect them, He will adapt all trials to their strength, and will enable them to bear all that is appointed to them. This is a general promise, and is as applicable to other Christians as it was to the Corinthians. It was to them a positive promise, and to all in the same circumstances it may be regarded as such now. It may be used, therefore:

(1) As a ground of encouragement to those who are in temptation and trial. God knows what they are able to endure; and he will sustain them in their temptations. It matters not how severe the trial; or how long it may be continued; or how much they may feel their own feebleness; yet He who has appointed the trial is abundantly able to uphold them. They may, therefore, repose their all upon Him, and trust to His sustaining grace.

(2) It may be used as an argument, that none who are true Christians, and who are thus tried, shall ever fall away, and be lost. The promise is positive and certain, that a way shall be made for their escape, and they shall be able to bear it. God is faithful to them; and though he might suffer them to be tempted beyond what they are able to bear, yet He will not, but will secure an egress from all their trials. With this promise in view, how can it be believed that any true Christians who are tempted will be suffered to fall away and perish? If they do, it must be from one of the following causes; either because God is not faithful; or because He will permit them to be tempted above what they are able to bear; or because He will not make a way for their escape. Since no Christian can believe either of these, it follows that they who are converted shall be kept unto salvation.

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

Let no temptation [1] take hold on you. Or, no temptation hath taken hold of you, or come upon you as yet, but what is human, or incident to man. (Challoner) --- The sense of these words is obscure: we may expound them by way of prayer, let no temptation, but such as are of human frailty, and not hard to be overcome, happen to you. See the Greek text. --- Will make also with temptation issue, that you may be able to bear it. The literal signification of the Latin, compared with the Greek is, that God will bring you off, and make you escape out of those dangers, when you are tempted. (Witham) --- The most violent temptations are occasions of merit and triumph to such as are in the hands of God; whilst the lightest are snares and a deep abyss to such as are in their own hands.

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[BIBLIOGRAPHY]

Tenatio vos non apprehendat. In almost all Greek copies, non apprehendit in præterito, Greek: ouk eilephen. Which reading is also in divers ancient Latin interpreters, as if he puts them in mind that hitherto they had not suffered any great temptations or persecutions. Faciet cum tenatione proventum, is not the saem as progressum, or utilitatem, by the Greek, but that they should escape out of it. Greek: sun to peirasme kai ten ekbasin.

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).

There hath no temptation taken you: temptation (as hath been said before) signifieth in the general notion of it no more than trials, and is often so used in holy writ. Now, in regard we are tried either by afflictive providences, or by motions made to us, either from God, or our own lusts, or the devil, or men of the world; temptations, in Scripture, sometimes signify afflictions, as Jam 1:2; 1Pe 1:6; sometimes, motions made to us by God, Gen 22:1,2; both which sorts of temptations are good in themselves. Sometimes the term signifies motions made by the lusts and unrenewed part of our own souls, or by the devil, or by sinful men in the world; these are sinful temptations, and what we most ordinarily call by that name. Whether the apostle here means all or some of these, cannot certainly be determined; what he saith is true of all, and therefore that is the safest interpretation of the term in this place. Though he had not been before speaking indeed of afflictive temptations, he had before affrighted them with minding them of the possibility of their falling, though they did stand, or thought they stood, and cautioned them to take heed: here he comforteth them, by minding them, that no temptation had befallen them, but what was incident and common to man, anthrwpinov, and they could not expect to be freed from the common fate of mankind: then he minds them, that that God who had promised strength and assistance to his people, Mat 7:11; Luk 11:13; 2Co 1:18; 1Th 5:4; 2Th 3:3, was one that would be as good as his word, being

faithful, and would not suffer them to be tempted above their strength, and ability to oppose and resist; yea, and would

make a way to escape, both the evil of the temptation, that it should not overbear them to a total ruin of their souls, and likewise the burdensome and afflictive evil, that it should not continually lie upon them, provided they used their just endeavours, and (as he had said before) took heed lest they fell.

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

13. There—But your falling from grace, though possible, is by no means necessary. God, on his part, has done every thing for your perseverance if you do yours. He will keep you, none can pluck you from his hand, he will provide your escape from every temptation; only you must consent to be kept, to stay in his hand, and to escape by the way he provides. Sinners and apostates can defeat all the provisions of God’s grace. See our Note on Rom_8:35-39.

Common to man—A prolix but correct rendering of the Greek word ανθρωπινος, human. No temptation not ordinary in the level of human probation. Whether to idolatry, to fornication, to presumption against Christ, or to murmuring against his Church, all are no greater than Israel suffered before you and others will suffer after you.

To escape—Even if force compels a mechanical wrong act the will may refuse consent, and the deed is guiltless. If there were no power of escape, these would (unless we have wickedly destroyed our own power) be irresponsible for yielding to the temptation.

Able to bear—Thus far does God’s grace go. No power of motive will oblige our wills to apostatize or sin. When we choose to sin, it is not because we have not the power of contrary choice, but because we do not use it, or have guiltily forfeited it. On the other hand, no divine efficiency or decree—no motive force—will oblige us to use the way of escape. When God purposes to leave our free wills to act on trial, he does not destroy the trial by previously fixing the way we shall choose. From the very nature of trial or probation that would be to upset his own divine purpose.

Resumption (from 1Co_8:13) of the response touching the eating of idolatrous sacrifices, 1Co_10:14 to 1Co_11:1.

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

But such as is common to man; rather, except such as is human; i.e. such as man can bear. The last verse was a warning; this is an encouragement. Having just heard what efforts even St. Paul had to make to run in the Christian race, and how terribly their fathers in the wilderness had failed to meet the requirements of God, they might be inclined to throw up every effort in despair. St. Paul, therefore, reminds them that these temptations were not superhuman, but were such as men had resisted, and such as they could resist. God is faithful He had called them, (1Co_1:9) and since he knew "how to deliver the godly out of temptations", (2Pe_2:9) he would surely perform his side of the covenant, and, if they did their parts, would stablish and keep them from. (2Th_3:3) Also. The mode of deliverance shall be ready simultaneously with the temptation. Away to escape; rather, the way to escape. The way to escape is different in different temptations, but for each temptation God would provide the special means of escaping it.

Temptation.

With warning the inspired teacher conjoins encouragement. The self confident are admonished lest their high opinion of themselves should be the occasion of their fall. And, in the next verse, the timid are cheered by the assurance that, although they must be tempted, a Divine Deliverer shall appear upon their behalf, and they shall be led in the path of safety. This is an assurance consolatory to all who are desirous to turn the discipline of life to high spiritual account, and especially to the doubtful and the diffident.

I TEMPTATION IS PERMITTED BY GOD.

1. Seeing that it is allowed by Providence to be an incident of human life, none need expect to escape. The young are tempted by the pleasures of sense and of society; the old by avarice and the love of ease; the learned by self confidence; the great by ambition; the pious and the useful by spiritual pride.

2. There is in this very fact an element of consolation. To every tempted soul it may be said, "Your case is not peculiar; all the good have attained to goodness by passing through the fiery furnace of affliction and persecution, of doubt and spiritual conflict." Christ himself was sorely tempted, and the disciple is not above his Lord. It is the common lot, in which we have fellowship with one another and with Christ.

II TEMPTATION IS WITHSTOOD THROUGH THE FAITHFULNESS OF GOD.

1. God has undertaken to defend and deliver his servants: "He knoweth how to deliver the godly out of temptation." The faithfulness of a true and unchanging God is the anchor by which the tempted shall ride out the fiercest storm.

2. God effects this by the instrumentality of his Word. This is "the sword of the Spirit." When Jesus was beset by the adversary, he warded off every thrust by the rower of the Scripture.

3. God encourages his people to call upon him in the day of trial. The sentry does not advance to meet the approaching foe; he falls back, and gives warning to the garrison and the commander. So, when tempted, should we arise and call upon our God.

III TEMPTATION IS ITSELF TEMPERED BY AN OVERRULING PROVIDENCE. It shall not exceed our powers of endurance and resistance. It may be subtle; it may be sudden; yet the watchful, prayerful soul shall repel and overcome. The dart which would pierce the unarmed falls broken from the coat of mail; the flaming torch, which would explode the powder did it fall into a powder magazine, drops harmless into a pool of water; and the Ruler of all can both moderate the force of the onset and impart strength to stand in the evil day.

IV TEMPTATION IS, IN THE CASE OF GOD"S PEOPLE, ACCOMPANIED BY A MEANS OF ESCAPE. The same God who delivered Daniel from the lions" den, and Peter from the prison, makes a path of safety for all who trust in him. The experience of every Christian verifies this assurance. The story of the soul is the same as the story of the Church; dangers and distresses ever recur, but they ever afford to the Divine Lord an opportunity for revealing his compassion, and for effecting an interposition and securing a deliverance. It is only when Christ"s followers have entered the gates of heaven that they will be beyond the reach of the tempter"s arm. T.

The hour of temptation.

I TEMPTATION COMES TO ALL. It came to the writer of this Epistle, to all the apostles, to Christ himself. It has come to the great and good in all ages, as well as to the insignificant and evil. It will come to us. The conditions of our life on earth make it unavoidable. It must not be regarded as indicative of Divine disfavour or as an evil altogether. The salutary effect of the hour of temptation has often been shown in the hour after temptation. Many who have fallen "into manifold temptations" have been led to "count it all joy". (Jam_1:2)

II TO BE TEMPTED IS NOT TO SIN. We need to remember this. Some sensitive natures conclude that they must be very sinful because they are so much tempted, whereas multiplicity of temptation is often rather an evidence of faithfulness and integrity. The strongest attacks are made upon the strongest forts. Satan does not waste his ammunition. He would not be so earnestly seeking to capture us if we were already completely his captives. Repeated temptation argues the existence of resistance. Sin is consent to the temptation. Where there is no acquiescence there is no sin. The greatly tempted Christ was the perfectly sinless Christ.

III TEMPTATION IS NOT COMPULSION. Some dread temptation, because they think it will force them to that which is evil. But since the world was, no man has ever been compelled to commit a single sin. Satan has no power of compulsion. Indeed, to be "compelled to sin" involves a contradiction in terms; if we are compelled, there can be no sin. We could not be responsible if we were under compulsion. Temptation at its strongest is only inducement. Satan said to Christ, "Cast thyself down;" he can say no mere to us; he cannot cast us down. Here the responsibility of sin comes in. Every sin that we commit is voluntary. We do it no one else.

IV GOD"S GRACIOUS PROVISION FOR HIS TEMPTED PEOPLE.

1. He will not allow them to be unduly tempted. Our temptations are under his control. His eye is upon us whilst we are tempted. His hand is stretched out. His voice says, "Thus far." Though he never tempts us in an evil sense, every temptation is weighed by him before it reaches us. He is faithful to his covenant with believers. (1Th_5:24)

2. He will provide the appropriate means for dealing with the temptation. A "way of escape," not necessarily from the temptation, but from the peril of it. As with Job, Daniel, Paul. (2Co_12:8, 2Co_12:9) "The way of escape" as it should be rendered the precise way in which the temptation should be received, borne, resisted. This way of escape comes with the temptation: when the temptation comes, this comes also; to the true believer the two are inseparable. With the sickness comes the cure, with the shaft the shield. In temptation we should look to God; from him cometh our help. When the enemy comes in like a flood, he lifts up the standard against him. The promise is only to those who are in alliance with God. Others go down under temptation, not because they are compelled, but because to the invitation from without there is a quick response from within. We should enter into covenant with God through Christ; then we shall be in his hands who can "keep us from falling" and who will. H.

The commonness of our temptation.

temptation taken you but such as is common to man." In Christian experience there is constant fresh surprise at the forms which temptation can take; and one of our gravest difficulties arises from our fear that the forms are special to us such as no ethers have known. We are thus led to think that we must battle with the temptation alone, since we can hope to gain no real help from the sympathy or the experience of our Christian brethren. It is a great joy to us when we find out that all the ages are linked together in a common experience of the possible forms of temptations. Human nature is the same in every age and every place. The corruption of human nature shows itself in the same forms among all classes. Even in what we think to be quite subtle and peculiar forms of sinful inclination and passion, we are really but sharing a common experience; our temptation is one that is common to men. Again and again, as life advances, we find this out, often with a great surprise; and, although the finding it out does not relieve us from the conflict with the evil, it does relieve us from the strain of feeling that our experience is unique, our tempter a hitherto unconquered one. We seem to gain new strength when we can say, "Our brothers have mastered this very foe many a time; and God has adapted his grace to those tempted just as I am over and over again." The Revised Version gives a somewhat different turn to the sentence: "There hath no temptation taken you but such as man can bear;" i.e. such as is fairly within the limitations of a human and earthly experience.

I TEMPTATION IS A COMMON HUMAN EXPERIENCE. It is a necessity of our probationary state; it is the condition of our changing the mere innocence of ignorance for the virtue that comes by knowledge and will. If God were pleased to give us, as moral creatures, the discernment between right and wrong, with a distinct understanding that he stood by the right, then he must set his creatures in the midst of circumstances which would test their good will towards the right. So, in one sense, temptations around us, taking their thousandfold forms, make the battle and the bitterness of our human life. But, in another sense, our surrounding of temptation is but the great sphere in which we are to win holiness and virtue. None of us can get out of the way of temptation. It goes with us where we go, because God will not leave us alone: he wants us to be holy.

II CHRISTIAN LIFE IS NOT EXEMPT FROM TEMPTATION. It cannot be too fully shown that becoming a Christian never alters a man"s circumstances; it only alters his relation to the circumstances. The laws of life rule on for the Christian and the unrenewed man; and, from his higher position, the Christian has still to see all virtue wrung from the remitter. Temptation may even take more subtle and perilous forms for the Christian. His new thought and feeling may even discover temptations where duller souls would miss them.

III THE RELATIONS IN WHICH GOD STANDS TO TEMPTATION, AS AFFECTING THE CHRISTIAN. Here three points need treatment.

1. God modifies the temptation to the bearing power of the man to whom it comes. We may be sure that God will "not suffer us to be tempted above that we are able.

2. God will provide the necessary escapes either from or through the temptation.

3. God comforts with gracious promises and assurances, to which he is ever faithful. "God permits the temptation by allowing the circumstances which create temptation to arise, but he takes care that no fate bars the loath of retreat." Then "all that a Christian has to do is to live in humble dependence upon him, neither perplexed in the present nor anxious for the future. 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.

Common to man - Or, as the Greek word imports, proportioned to human strength. God is faithful - In giving the help which he hath promised. And he will with the temptation - Provide for your deliverance.

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

Here the apostle answers a plea which the Corinthians might probably make for their compliance with their fellow-citizens, in eating things offered unto idols in their temples with them; namely, that thereby they should avoid persecution.

Fear not that, says the apostle, you have hitherto been preserved, and no temptation has taken you, but such as is common unto man; that is, you have not yet been exercised with any trial, but what is human, what the ordinary strength and resolution of human nature is able to bear: but in case you should be tried with extremity of suffering, and that you must either comply with the heathen idolatry, or endure suffering to extremity, yet you have the promise of a faithful God for your support in that case: God is faithful, who will not suffer you to be tempted at any time above what you are able, but will with the temptation also make a way so far to escape, that ye may be able to bear it.

Learn hence, 1. That it is a great addition to an affliction not to see or discern a way to escape, and get out of affliction: God is exceeding gracious in our afflictions, in that he doth not hedge us in on every side, and hinder all possibility of escape out of our troubles.

Learn, 2. That the consideration of God’s strength to support us in and under our sufferings, is a mighty encouragement to us to grapple with them resolutely, and to bear them patiently and submissively: if our sufferings were intolerable, and human nature were not divinely assisted to stand under them, we should be forced to consult our present ease and deliverance, and choose sin rather than affliction; but the assistance of God makes suffering work easy.

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

13. “No temptation hath overtaken us except human.” If we should encounter superhuman temptations, we would certainly go down under them. But, since Christ Himself is a man, He is sure to give His victory over every human temptation. “But God is faithful, who will not suffer you to be tempted above that ye are able; but with the temptation will also make a way of escape by which you shall bear up under it.” It does not mean that He will take away the temptation, as in that case we would miss a blessing; because temptation is certainly one of the greatest sources of blessing this side of Heaven, as we always gain strength by the battle and courage by the victory. The soldier who fights no battles, wins no victories and will never wear the laurel crown. Hence you need not expect to get where you will have no temptations, as in that case you would have to go out of this world, which is thronged with evil spirits, Satanic and human, besetting you with temptations on every side. But as these temptations are only human, and none of them superhuman, and our Savior Himself is a man, He is certain to give us all the help we need to triumph over every foe and have victory in every temptation. He does not promise to take us out of temptation, “but to make a way of escape by which we shall be able to bear up under it.” Hence the soldier is not relieved of the battlefield, but he is not only immortal, but invulnerable. Therefore it is fun to fight and conquer and achieve. This Scripture certainly covers all the ground on the temptation problem, assuring you that victory is always at hand, and a glorious blessing for you in every temptation. You enter the battlefield with victory in sight, and the mount of triumph cheering you onward.

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

There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it . [The temptations which befell the Corinthians were such as men had resisted and could resist. The temptations which had overcome some of the Israelites had been resisted by others of their number. The faithfulness of God who called them would give them strength for the journey which he required of them ( 2Pe_2:9 ; 2Th_3:3 ; 1Th_5:23-24 ). God shows his faithfulness by providing an opportunity of escape, and we must show our faithfulness by seizing the opportunity when it presents itself. As temptations vary, so the means of escape also vary. God permits temptation for our strengthening, not for our destruction.]

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.

13. There hath no temptation taken you but such as is common. Perhaps the Corinthians thought their temptations were usually severe, but these were only what human nature is exposed to. But God is faithful. Will keep every promise, and hence will give them strength and deliverance in every temptation if they trust in him. None who devoutly follow Christ, who pray constantly for strength, and trust God, will fall.

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.

13. ἀνθρώπινος. The word means adapted to human capacities, διὰ τοῦτο ἀνθρώπινόν ἐστιν (τὸ δίκαιον) Arist. Nic. Eth. 1Co 10:9, i.e. justice is in accordance with the conditions of human life. A consolation, as the last verse was a warning. These words were intended to meet an objection that it was impossible to walk warily enough—impossible to adjust aright the boundaries of our own freedom and our brother’s need. Every temptation as it comes, St Paul says, will have the way of escape provided from it by God. All that a Christian has to do is to live in humble dependence upon Him, neither perplexed in the present nor anxious for the future. Cf. 2Pe 2:9.

καὶ τὴν ἔκβασιν. The way of escape is provided by the same wisdom that permits the temptation.

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.

13.] There are two ways of understanding the former part of this verse. Chrys., Theophyl., Grot., Est., Bengel, Olsh., De Wette, al., take it as a continuation, and urging of the warning of the verse preceding, by the consideration that no temptation had yet befallen them but such as was ἀνθρώπινος, ‘within the power of human endurance:’ but ‘major tentatio imminet,’ Beng.:—while Calvin, al., and Meyer regard it as a consolation, tending to shew them that βλεπέτω μὴ πέσῃ is within the limits of their power, seeing that their temptation to sin was nothing extraordinary or unheard of, but only ‘according to man:’ and they might trust to God’s loving care, that no temptation should ever befall them which should surpass their power to resist. This latter seems to me beyond doubt the correct view. For (1) in the parallel which they bring for the former sense, Heb 12:4, οὔπω is distinctly expressed,—and would have been here also, had it been intended. Besides, in that case, οὔπω, as having the primary emphasis, would have been prefixed, as in Heb 12:4: οὔπω πειρασμὸς ὑμᾶς εἴληφεν … Then again (2) this restricts the sense of πειρασμός to persecution, which it here does not mean, but solicitation to sin, in accordance with the whole context.

εἴληφεν—has taken you, not ἔλαβεν, ‘took you,’ shews that the temptation was still soliciting them.

ἀνθρώπινος] not, as Piscator, al., and Olsh., originating with man, as opposed to other temptations originating with the devil, or even with God’s Providence: but, as Chrys.: ξύμμετρος,—opposed to ὑπὲρ ὃ δύνασθε, adapted to man.

πιστός] He has entered into a covenant with you by calling you: if He suffered temptation beyond your power to overcome you, He would be violating that covenant. Compare 1Th 5:24, πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει.

ὅς = ὅτι οὗτος.

ποιήσει … καὶ τὴν ἔκβ]. Then God makes the temptation too: arranges it in His Providence, and in His mercy will ever set open a door for escape.

τὴν ἔκβ.] the [way to] escape, i.e. which belongs to the particular temptation: τὴν ἀπαλλαγὴν τοῦ πειρασμοῦ, Theophyl.

τοῦ δύν.] in order that you may be able to bear (it): obs., not, ‘will remove the temptation:’ but, ‘will make an escape simultaneously with the temptation, to encourage you to bear up against it.’

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

13. πειρασμὸς ὑμᾶς οὐκ εἴληφεν. An appeal to their past experience. Hitherto they have had no highly exceptional, superhuman temptations, but only such as commonly assail men, and therefore such as a man can endure. The τύποι just mentioned show that others have had similar temptations. This ought to encourage them with regard to the future, which he goes on to consider. It is reading too much into the verse to suppose that Corinthians had been pleading that they must go to idol-feasts; otherwise they might be persecuted and tempted to apostatize. In three of his letters, however (to the Alexandrians, to the clergy of Samosata, and to Acacius and others), Basil applies this text to persecution (Epp. 139, 219, 256). With εἴληφεν compare Wisd. 11:12; Luk 5:26, Luk 7:16, Luk 9:39.

πιστὸς δὲ ὁ Θεός. ‘On the contrary, God is faithful,’ id est verax in hac promissione, ut sit semper nobiscum (Herv.). Both AV. and RV. have ‘but’ for δέ. But the opposition is to what is negatived in what precedes; this clause continues the encouragement already given. The perfect tense (οὐκ εἴληφεν) brings us down to the present moment; there never has been πειρασμὸς μὴ ἀνθρώπινος. In addition to this there is the certainty that God will never prove faithless: est certus custos suoruym (Calv.).

ὃς οὐκ ἐάσει ὑμᾶς. ‘And therefore He will not suffer you to be tempted beyond what ye are able to endure.’ This follows from His faithfulness, ‘as being one who will not allow,’ etc. For a similar use of ὅς see 1Ti 2:4.

ἀλλὰ ποιήσει κ.τ.λ. ‘But will provide, with the temptation, the way of escape also.’ ‘A way to escape’ (AV.) ignores the article before ἔκβασιν, ‘the necessary way of escape,’ the one suitable for such a difficulty. The σύν and the articles imply that temptations and possibilities of escape always go in pairs there is no πειρασμός without its proper ἔκβασις, for these pairs are arranged by God, who permits no unfairness. He knows the powers with which He has endowed us, and how much pressure they can withstand. He will not leave us to become the victims of circumstances which He has Himself ordered for us, and impossibilia non jubet. For ἔκβασις Vulg. has proventus; Beza and Calv. (better) exitus, which Vulg. has Heb 13:7; egresses might be better still. On the history of πειράζειν see Kennedy, Sources, p. 106. As to God’s part in temptation, see Mat 6:13; 1Ch 21:1; Job 1:12, Job 1:2:6; Exo 16:4; Deu 8:2; and, on the other side, Jas 1:13.

τοῦ δύνασθαι ὑπενεγκεῖν. This τοῦ with the infinitive to express purpose or result* is very frequent in Luke (1:77, 79, 2:24, where see note) and not rare in Paul (Gal 3:10; Php 3:10; Rom 1:24, Rom 1:6:6, Rom 1:7:3, Rom 1:8:12, Rom 1:11:8, Rom 1:10). Ὑγποφέρειν means ‘to bear up under,’ ‘to endure patiently’ (2Ti 3:11; 1Pe 2:19; Pro 6:33; Psa 69:7; Job 2:10). Temptation is probation, and God orders the probation in such a way ‘that ye may be able to endure it.’ The power to endure is given σὺν τῷ πειρασμῷ the endurance is not given; that depends on ourselves. On the liturgical addition to the Prayer, ‘Lead us not into temptation which we are not able to bear, ’ see Resch, Agrapha, pp. 85, 355; Hastings, DB. 3. p. 144.

Cassian (Inst. v. 16) says that “some not understanding this testimony of the Apostle have read the subjunctive instead of the indicative mood: tentatio vos non apprehendat nisi humana” (so Vulg.). The verse is a favourite one with Cassian.

A few texts insert οὐ before δύνασθε and ὐπενεγκεῖν after it: a few insert ὑμᾶς before or after ὑπενεγκεῖν: א* A B C D* F L P 17 omit ὑμᾶς.

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

Temptation [πειρασμος] . See on Mt 6:13.

Common to man [ανθρωπινος] . The word means what belongs to men, human. It occurs mostly in this epistle; once in Rom 6:19, meaning after the manner of men, popularly (see note). See Jas 3:7; 1Pe 2:13; 1Co 2:4, 13; 1Co 4:3. It may mean here a temptation which is human, i e., incident or common to man, as A. V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning "let him that thinketh," etc. They are in danger and must watch, but the temptation will not be beyond their strength.

A way to escape [την εκβασιν] . Rev., better, the way of escape. The word means an egress, a way out. In classical Greek, especially, of a way out of the sea. Hence, in later Greek, of a landing - place. Compare Xenophon : "The ford that was over against the outlet leading to the mountains" (" Anabasis, " 4. 3, 20). 110 For the sense of issue or end, see on Heb 13:7. The words with the temptation and the way of escape imply an adjustment of the deliverance to each particular case.

To bear. Not the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See Jas 1:12.

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