1 Corinthians 10:13

s by day. 2. It was a pillar of fire to give light to the camp by night. 3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See the note on Exo 13:21. Verse 2 And were all baptized unto Moses - Rather Into Moses - into the covenant of which Moses was the mediator; and by this typical baptism they were brought under the obligation of acting according to the Mosaic precepts, as Christians receiving Christian baptism are said to be baptized Into Christ, and are thereby brought under obligation to keep the precepts of the Gospel. Verse 3 Spiritual meat - The manna which is here called spiritual. 1. Because it was provided supernaturally; and, 2. Because it was a type of Christ Jesus, who speaking of it, Joh 6:31, etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, Joh 6:33, and that himself was the bread of life, Joh 6:48. Verse 4 Spiritual drink - By the βρωμα πνευματικον spiritual meat, and πομα πνευματικον, spiritual drink, the apostle certainly means both meat and drink, which were furnished to the Israelitish assembly miraculously, as well as typically: and he appears to borrow his expression from the Jews themselves, who expressly say הלחם הלז רוחני hallechem hallaz ruchani, that bread was spiritual, and מיים רוחניים היו meyim ruchainiyim haiu, the waters were spiritual. Alschech in legem. fol. 238, to which opinion the apostle seems particularly to refer. See Schoettgen. The spiritual rock that followed them - There is some difficulty in this verse. How could the rock follow them? It does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to encamp, the waters formed themselves into cisterns and pools; and that the rulers of the people guided them, by their staves, in rivulets to the different tribes and families. And this is the sense they give to Num 21:17: Spring up, O well, etc. See the places in Schoettgen. Others contend, that by the rock following them we are to understand their having carried of its waters with them on their journeyings. This we know is a common custom in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty-eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see Schoettgen. Now, though of all the senses already given that of Bishop Pearce is the best, yet it does appear that the apostle does not speak about the rock itself, but of Him whom it represented; namely, Christ: this was the Rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said 1Cor 10:9, that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long, five broad, and - high. A fragment of this typical rock now lies before me, brought by a relative of my own, who broke it off, and did not let it pass into any hand till he placed it in mine. See the note on Exo 17:6. Verse 5 They were overthrown in the wilderness - And yet All these persons were under the cloud - All passed through the sea - All were baptized into Moses in the cloud and in the sea - All ate the same spiritual meat - All drank the same spiritual drink, for they were made partakers of the spiritual Rock, Christ. Nothing can be a more decisive proof than this that people, who have every outward ordinance, and are made partakers of the grace of our Lord Jesus, may so abuse their privileges and grieve the Spirit of God as to fall from their state of grace, and perish ever lastingly. Let those who are continually asserting that this is impossible, beware lest they themselves, if in a state of grace, become, through their overmuch security, proofs in point of the possibility of ending in the flesh, though they began in the Spirit. Reader, remember who said, Ye shall not surely die; and remember the mischiefs produced by a belief of his doctrine. Verse 6 These things were our examples - The punishments which God inflicted on them furnish us with evidences of what God will inflict upon us, if we sin after the similitude of those transgressors. We should not lust after evil things - It is most evident that the apostle refers here to the history in Num 11:4, etc.: And the mixed multitude fell a lusting, and said, Who shall give us flesh to eat? Into the same spirit the Corinthians had most evidently fallen; they lusted after the flesh in the idol feasts, and therefore frequented them to the great scandal of Christianity. The apostle shows them that their sin was of the same nature as that of the murmuring rebellious Israelites whom God so severely punished; and if he did not spare the natural branches, there was no likelihood that he should spare them. Verse 7 Neither be ye idolaters - The apostle considers partaking of the idolatrous feasts as being real acts of idolatry; because those who offered the flesh to their gods considered them as feeding invisibly with them on the flesh thus offered, and that every one that partook of the feast was a real participator with the god to whom the flesh or animal had been offered in sacrifice. See 1Cor 10:21. Rose up to play - See the note on Exo 32:6. The Jews generally explain this word as implying idolatrous acts only: I have considered it as implying acts of impurity, with which idolatrous acts were often accompanied. It also means those dances which were practised in honor of their gods. That this is one meaning of the verb παιζειν, Kypke has largely proved. The whole idolatrous process was as follows: 1. The proper victim was prepared and set apart. 2. It was slain, and its blood poured out at the altar of the deity. 3. The flesh was dressed, and the priests and offerers feasted on it, and thus endeavored to establish a communion between themselves and the object of their worship. 4. After eating, they had idolatrous dances in honor of their god; and, 5. as might be expected, impure mixtures, in consequence of those dances. The people sat down to eat and to drink, and rose up to play; and it is in reference to this issue of idolatrous feasts and dancings that the apostle immediately subjoins: Neither let us commit Fornication, etc. Verse 8 Fell in one day three and twenty thousand - In Num 25:9, the number is 24,000; and, allowing this to be the genuine reading, (and none of the Hebrew MSS. exhibit any various reading in the place), Moses and the apostle may be thus reconciled: in Num 25:4, God commands Moses to take all the heads (the rulers) of the people, and hang them up before the Lord against the sun; these possibly amounted to 1000, and those who fell by the plague were 23,000, so that the whole amounted to 24,000. Instead of εικοσιτρεις χιλιαδες, 23,000, two MSS., with the later Syriac and the Armenian, have εικοσιτεσσαρες χιλιαδες, 24,000; but this authority is too slender to establish a various reading, which recedes so much from the received text. I think the discordance may be best accounted for by supposing, as above, that Phineas and his companions might have slain 1000 men, who were heads of the people, and chief in this idolatry; and that the plague sent from the Lord destroyed 23,000 more; so an equal number to the whole tribe of Levi perished in one day, who were just 23,000. See Num 26:62; and see Lightfoot. Verse 9 Neither let us tempt Christ - I have already supposed, in the note on 1Cor 10:4 (note), that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God's presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, Act 7:38, Act 7:39. Instead of Χριστον, Christ, several MSS. and a few versions have Κυριον, the Lord, and some few Θεον, God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called יהוה Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, etc. Verse 10 Neither murmur ye - How the Israelites murmured because of the manna, which their souls despised as a light bread - something incapable of affording them nourishment, etc., and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God had failed; and how they were destroyed by serpents, and by the destroyer or plague; may be seen at large in the texts referred to in the margin on this and the preceding verses. It appears from what the apostle says here, that the Corinthians were murmuring against God and his apostle for prohibiting them from partaking of the idolatrous feasts, just as the Israelites did in the wilderness in reference to a similar subject. See the history of Phineas, with Zimri and Cosbi, and the rebellion of Corah and his company, etc., etc. Destroyed of the destroyer - The Jews suppose that God employed destroying angels to punish those rebellious Israelites; they were five in number, and one of them they call משחית Meshachith, the destroyer; which appears to be another name for Samael, the angel of death, to whose influence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God. Verse 11 Upon whom the ends of the world are come - Τα τελη των αιωνων· The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation." The phrase סוף יומיא soph yomaiya, the end of days, says the Targum of Jerusalem, Gen 3:15, means ביומוי דמלכא משיחא beyomoi demalca Meshicha, in the days of the King Messiah. We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation. Verse 12 Let him that thinketh he standeth - Ὁ δοκων ἑσταναι· 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 the note on Luk 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. 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. Verse 14 Therefore - flee from idolatry - This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection. Verse 15 I speak as to wise men - The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you. Verse 16 The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah, cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on Mat 26:75, and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814. The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here. Verse 17 For we, being many, are one bread - The original would be better translated thus: Because there is one bread, or loaf; we, who are many, are one body. As only one loaf was used at the passover, and those who partook of it were considered to be one religious body; so we who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this of which it was the type. Verse 18 Behold Israel after the flesh - The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavors. 1. All who join together in celebrating the Lord's Supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ. 2. All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship. Verse 19 What say I then? - A Jewish phrase for, I conclude; and this is his conclusion: that although an idol is nothing, has neither power nor influence, nor are things offered to idols any thing the worse for being thus offered; yet, as the things sacrificed by the Gentiles are sacrificed to demons and not to God, those who partake of them have fellowship with demons: those who profess Christianity cannot have fellowship both with Christ and the devil. Verse 21 Ye cannot drink the cup of the Lord - It is in vain that you who frequent these idol festivals profess the religion of Christ, and commemorate his death and passion in the holy eucharist; for you can not have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honor of their gods, is sufficiently clear from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The following from Virgil, Aen. viii, verse 179-273, is proof in point: - Tum lecti juvenes certatim araeque sacerdos Viscera tosta ferunt taurorum, onerantque canistris Dona laboratae Cereris, Bacchumque ministrant. Vescitur Aeneas simul et Trojana juventus Perpetui tergo bovis et lustralibus extis. - Quare agite, O juvenes, tantarum in munere laudum, Cingite fronde comas, et pocula porgite dextris, Communemque vocate Deum, et date vina volentes. The loaves were served in canisters; the wine In bowls; the priests renewed the rites divine: Broiled entrails are their food, and beef's continued chine Ye warlike youths, your heads with garlands crown, Fill high the goblets with a sparkling flood, And with deep draughts invoke our common god. Verse 22 Do we provoke the Lord to jealousy? - All idolatry is represented as a sort of spiritual adultery; it is giving that heart to Satan that should be devoted to God; and he is represented as being jealous, because of the infidelity of those who have covenanted to give their hearts to him. Are we stronger than he? - As he has threatened to punish such transgressors, and will infallibly do it, can we resist his omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance. Verse 23 All things are lawful for me - I may lawfully eat all kinds of food, but all are not expedient; ου παντα συμφερει· It would not be becoming in me to eat of all, because I should by this offend and grieve many weak minds. See the notes on 1Cor 6:12, etc. Verse 24 Let no man seek his own, etc. - Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded. Verse 25 Whatsoever is sold in the shambles, that eat - The case to which the apostle refers is simply this; it was customary to bring the flesh of the animal to market, the blood of which had been poured out in sacrifice to an idol; or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol: a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids, because this was one part of the religious worship which was paid to the idol; it was sitting down as guests at his table, in token that they were in fellowship with him. This was utterly incompatible with receiving the sacrament of the Lord's Supper, which was the communion of the body and blood of Christ. But as to the third share, the apostle leaves them at liberty either to eat of it or forbear; except that, by eating, their weak brethren should be offended; in that case, though the thing was lawful, it was their duty to abstain. See the notes on 1Cor 8:1, etc. Hindoos eagerly embrace whatever has been offered to an idol: hence it is common to see the flowers that have been thus offered placed in the hair of a Hindoo. Water that has been thus made sacred is preserved in Hindoo houses, and with it they rub their bodies, and occasionally sip a drop, regarding it as the water of life. - See Ward. Asking no questions for consciences sake - Dr. Lightfoot observes, that "the Jews were vexed with innumerable scruples in their feasts, as to the eating of the thing, as well as to the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to inquire whether they were tithed according to custom; whether they were consecrated by the Truma, or whether they were profane; whether they were clean, or touched with some pollution, etc. And concerning flesh set on the table, they were to inquire whether it was of that which had been offered to idols; whether it were the flesh of an animal that had been torn by wild beasts; or of that which had been strangled, or not killed according to the canons; etc., etc. All which doubts the liberty of the Gospel abolished as to one's own conscience, with this proviso, that no scandal or offense be cast before another man's weak or scrupulous conscience." From this it is evident that the apostle had the case of the Jewish converts in view, and not the Gentiles. The latter were not troubled with such extraordinary scrupulousness. Verse 26 For the earth is the Lord's - And because God made the earth and its fullness, all animals, plants, and vegetables, there can be nothing in it or them impure or unholy; because all are the creatures of God. Verse 27 If any - bid you to a feast - The apostle means any common meal, not an idol festival; for to such no Christian could lawfully go. Whatsoever is set before you, eat - Do not act as the Jews generally do, torturing both themselves and others with questions, such as those mentioned in 1Cor 10:26. Verse 28 This is offered in sacrifice unto idols - While they were not apprized of this circumstance they might lawfully eat; but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak conscience who pointed out the circumstance. For the apostle still takes it for granted that even the flesh offered in sacrifice to an idol might be eaten innocently at any private table, as in that case they were no longer in danger of being partakers with devils, as this was no idol festival. For the earth is the Lord's, and the fullness thereof - This whole clause, which appears also in 1Cor 10:26, is wanting here in ABCDEFGH, several others, the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala; and in several of the fathers. Griesbach has left it out of the text: and Professor White says, "Certissime delendum;" it should most undoubtedly be erased. It has scarcely any authority to support it. Verse 29 For why is my liberty judged of another man's conscience? etc. - Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians), it was necessary to sacrifice something to an over-scrupulous conscience, yet the Gospel of Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt or be stumbled; for the liberty of the Gospel must not take for its rule the scrupulosity of any conscience; for if a man, by grace - by the allowance or authority of the Gospel, partake of any thing that God's bounty has sent, and which the Gospel has not forbidden, and give thanks to God for the blessing, no man has right or authority to condemn such a person. This seems to be the meaning of these two verses; and they read a lesson of caution to rash judges, and to those who are apt to take offense. Verse 31 Whether therefore ye eat, or drink - As no general rule can be laid down in reference to the above particulars, there is one maxim of which no Christian must lose sight - that whether he eats or drinks of this or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions. Verse 32 Give none offense, etc. - Scrupulously avoid giving any cause of offense either to the unconverted Jews or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the Church of God, made up of converts from the above parties. Verse 33 Even as I please all men - Act as I do: forgetting myself, my own interests, convenience, ease, and comfort, I labor for the welfare of others; and particularly that they may be saved. How blessed and amiable was the spirit and conduct of this holy man! This chapter has already presented the serious reader with a variety of maxims for his regulation. - 1. As to his own private walk; 2. His domestic duties; and 3. His connection with the Church of God. Let us review some of the principal parts. 1. We should be on our guard against what are called little sins, and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead by almost imperceptible links to sins of the deepest dye. See the example in this chapter: 1. The people sat down to eat and to drink. 2. They rose up to play, dance, and sing: and 3. They committed fornication, and brought upon themselves swift destruction. 2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence either in itself or its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy. 3. The Gentiles were in communion with demons by their idolatrous services. In what communion are those who feed themselves without fear, who eat with the glutton and drink with the drunkard? So they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, etc., and who carry their self-importance and worldly spirit even into the house and worship of God? 4. A spirit of curiosity too much indulged may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience, productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift. 5. In many actions we have a twofold rule - the testimony of God and charity: and in many things charity is the best interpreter of the testimony. The testimony often permits what charity forbids, because circumstances in time, place, etc., may render a thing improper on one occasion that might be proper on another. 6. Pious Quesnel has well said: Every thing honors God when it is done for his sake; every thing dishonors him when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality that all comes from God by his love, and all should be returned to him by ours. This rule we should keep inviolate. 7. Though many of the advices given in this chapter appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general in certain circumstances. God has given no portion of his word to any people or age exclusively; the whole is given to the Church universal in all ages of the world. In reading this epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises, let us act conscientiously, and inquire how many of its reprehensions we may fairly appropriate also. Introduction The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, 1Cor 11:1-6. Reasons why they should act differently, 1Cor 11:7-16. They are also reproved for their divisions and heresies, 1Cor 11:17-19. And for the irregular manner in which they celebrated the Lord's Supper, 1Cor 11:20-22. The proper manner of celebrating this holy rite laid down by the apostle, 1Cor 11:23-26. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, 1Cor 11:27-34. Verse 1 Be ye followers of me - This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection. Verse 2 That ye remember me in all things - It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; and that contentions and divisions were the consequences, which he here reproves and endeavors to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly, which they might think was an improvement on the apostle's plan. Verse 3 The head of every man is Christ - The apostle is speaking particularly of Christianity and its ordinances: Christ is the Head or Author of this religion; and is the creator, preserver, and Lord of every man. The man also is the lord or head of the woman; and the Head or Lord of Christ, as Mediator between God and man, is God the Father. Here is the order - God sends his Son Jesus Christ to redeem man; Christ comes and lays down his life for the world; every man who receives Christianity confesses that Jesus Christ is Lord, to the glory of God the Father; and every believing woman will acknowledge, according to Gen 3:16, that God has placed her in a dependence on and subjection to the man. So far there is no difficulty in this passage. Verse 4 Praying, or prophesying - Any person who engages in public acts in the worship of God, whether prayer, singing, or exhortation: for we learn, from the apostle himself, that προφητευειν, to prophesy, signifies to speak unto men to edification, exhortation, and comfort, 1Cor 14:3. And this comprehends all that we understand by exhortation, or even preaching. Having his head covered - With his cap or turban on, dishonoreth his head; because the head being covered was a sign of subjection; and while he was employed in the public ministration of the word, he was to be considered as a representative of Christ, and on this account his being veiled or covered would be improper. This decision of the apostle was in point blank hostility to the canons of the Jews; for they would not suffer a man to pray unless he was veiled, for which they

Admonitions and Warnings. ( a. d. 57.) 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore 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. 14 Wherefore, my dearly beloved, flee from idolatry. The apostle, having recited their privileges, proceeds here to an account of their faults and punishments, their sins and plagues, which are left upon record for an example to us, a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as they suffered. I. Several of their sins are specified as cautions to us; as, 1. We should shun inordinate desires after carnal objects: Not lust after evil things, as they lusted, v. 6 . God fed them with manna, but they must have flesh, Num. xi. 4 . They had food for their supply, but, not content with this, they asked meat for their lusts, Ps. xvi. 14 . Carnal desires get head by indulgence, and therefore should be observed and checked in their first rise: if once they prevail, and bear sway in us, we know not whither they will carry us. This caution stands first, because carnal appetites indulged are the root and source of much sin. 2. He warns against idolatry ( v. 7 ): Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. The sin of the golden calf is referred to, Exod. xxxii. 6 . They first sacrificed to their idol, then feasted on the sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet the sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feast on the heathen sacrifices, things offered to idols, though they do not seem to have been under any temptation to offer sacrifice themselves. Even eating and drinking of the sacrifices before the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid. 3. He cautions against fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus (that is, to lust), with above a thousand priestesses belonging to it, all common prostitutes. How needful was a caution against fornication to those who lived in so corrupt a city, and had been used to such dissolute manners, especially when they were under temptations to idolatry too! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served were represented as patterns of lewdness; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh ( Num. xxv. ), which brought on a plague, that in one day slew twenty-three thousand, besides those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would shun their plagues. 4. He warns us against tempting Christ (as some of them tempted, and were destroyed of serpents, v. 9 ), or provoking him to jealousy, v. 22 . He was with the church in the wilderness; he was the angel of the covenant, who went before them. But he was greatly grieved and provoked by them in many ways: They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness? for which reason God sent fiery serpents among them ( Num. xxi. 5, 6 ), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent. 5. He warns against murmuring: Neither murmur you as some of them also murmured, and were destroyed of the destroyer ( v. 10 ), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe them in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacrifices than bear the reproach, or expose themselves to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as it did on the Israelites, Num. xiv. 37 . Note, Murmuring against divine disposals and commands is a sin that greatly provokes, especially when it grows to such a head as to issue in apostasy, and a revolt from him and his good ways. II. The apostle subjoins to these particular cautions a more general one ( v. 11 ): All these things happened to them for ensamples, and were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God towards them, were typical. Their sins against God, and backslidings from him, were typical of the infidelity of many under the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: To us, on whom the end of the world is come, the concluding period of God's gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution ( v. 12 ): Let him that thinketh he standeth take heed lest he fall. Note, The harms sustained by others should be cautious to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confident of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution. III. But to this word of caution he adds a word of comfort, v. 13 . Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. We live indeed in a tempting world, where we are compassed about with snares. Every place, condition, relation, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For, 1. " No temptation, " says the apostle, " hath yet taken you, but such as is common to man, what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through." Note, The trials of common Christians are but common trials: others have the like burdens and the like temptations; what they bear up under, and break through, we may also. 2. God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children. 3. He is wise as well as faithful, and will proportion our burden to our strength. He will not suffer us to be tempted above what we are able. He knows what we can bear, and what we can bear up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way when God will take care that they shall not be too great for us to encounter, especially. 4. When he will make them to issue well. He will make a way to escape, either the trial itself, or at least the mischief of it. There is no valley so dark but he can find a way through it, no affliction so grievous but he can prevent, or remove, or enable us to support it, and in the end overrule it to our advantage. IV. And upon this argument he grounds another caution against idolatry: Wherefore, my dearly beloved, flee from idolatry. Observe, 1. How he addresses them: My dearly beloved. It is out of tender affection to them that he presses this advice upon them. 2. The matter of his advice: " Flee idolatry; shun it, and all approaches towards it." Idolatry is the most heinous injury and affront to the true God; it is transferring his worship and honour to a rival. 3. The ground of this advice: "Seeing you have such encouragement to trust God, and to be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them; and therefore be not guilty of any idolatrous compliances." Note, We have all the encouragement in the world to flee sin and prove faithful to God. We cannot fall by a temptation if we cleave fast to him.

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.

. 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 gay 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. (ειμηανθωπινος.) 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 fitted 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. Mt 4:1 and following. Who will not suffer you to be tempted, etc. 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. Comp. Mt 6:13. (2.) When men are tempted, it is because God suffers or permits it. He does not himself tempt men, ( Jas 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 suffers 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 have not 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, any more than there is sin in the oak when it is prostrated before the tempest. (5.) If men 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 men 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, etc. He will, at the same time that he suffers 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 effect 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 suffer them to be tempted above what they are able to bear; or because he will not make a way for their escape. As no Christian can believe either of these, it follows that they who are converted shall be kept unto salvation. (2) "common" "moderate" (a) "who will not suffer" Dan 3:17, 2Pet 2:9 (b) "able" Jas 5:11 Verse 14. Wherefore. In view of the dangers and tempta