1 Corinthians 10 commentary

To dissuade the Corinthians from communion with idolaters, and security in any sinful course, the apostle sets before them the example of the Jewish nation of old. They were, by a miracle, led through the Red Sea, where the pursuing Egyptians were drowned. It was to them a typical baptism. The manna on which they fed was a type of Christ crucified, the Bread which came down from heaven, which whoso eateth shall live for ever. Christ is the Rock on which the Christian church is built; and of the streams that issue therefrom, all believers drink, and are refreshed. It typified the sacred influences of the Holy Spirit, as given to believers through Christ. But let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness.

Carnal desires gain strength by indulgence, therefore should be checked in their first rise. Let us fear the sins of Israel, if we would shun their plagues. And it is but just to fear, that such as tempt Christ, will be left by him in the power of the old serpent. Murmuring against God's disposals and commands, greatly provokes him. Nothing in Scripture is written in vain; and it is our wisdom and duty to learn from it. Others have fallen, and so may we. The Christian's security against sin is distrust of himself. God has not promised to keep us from falling, if we do not look to ourselves. To this word of caution, a word of comfort is added. Others have the like burdens, and the like temptations: what they bear up under, and break through, we may also. God is wise as well as faithful, and will make our burdens according to our strength. He knows what we can bear. He will make a way to escape; he will deliver either from the trial itself, or at least the mischief of it. We have full encouragement to flee from sin, and to be faithful to God. We cannot fall by temptation, if we cleave fast to him. Whether the world smiles or frowns, it is an enemy; but believers shall be strengthened to overcome it, with all its terrors and enticements. The fear of the Lord, put into their hearts, will be the great means of safety.

Did not the joining in the Lord's supper show a profession of faith in Christ crucified, and of adoring gratitude to him for his salvation? Christians, by this ordinance, and the faith therein professed, were united as the grains of wheat in one loaf of bread, or as the members in the human body, seeing they were all united to Christ, and had fellowship with him and one another. This is confirmed from the Jewish worship and customs in sacrifice. The apostle applies this to feasting with idolaters. Eating food as part of a heathen sacrifice, was worshipping the idol to whom it was made, and having fellowship or communion with it; just as he who eats the Lord's supper, is accounted to partake in the Christian sacrifice, or as they who ate the Jewish sacrifices partook of what was offered on their altar. It was denying Christianity; for communion with Christ, and communion with devils, could never be had at once. If Christians venture into places, and join in sacrifices to the lust of the flesh, the lust of the eye, and the pride of life, they will provoke God.

There were cases wherein Christians might eat what had been offered to idols, without sin. Such as when the flesh was sold in the market as common food, for the priest to whom it had been given. But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behaviour to any, however they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. In eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies.

What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, “Comme feroyent des gendarmes, qui ont desia fidelement serui si long temps, que pour leur faire honneur on les enuoye se reposer le reste de leur vie;” — “After the manner of soldiers, who have already served with fidelity for so long a time, that with the view of putting honor upon them, they were discharged, so as to be exempted from labor during the remainder of their life.” or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; “Aussi bien qu’a nous;” — “As well as to us.” but, on their abusing their privileges, they did not escape the judgment of God. “Ils ont senti le jugement de Dieu, et ne l’ont peu euiter;” — “They have felt the judgment of God, and have not been able to escape it.” Be afraid, therefore; for the same thing is impending over you. Jude makes use of the same argument in his Epistle. (Jude 1:5.)

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

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

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

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

It is however objected again, that we do not find a word of all this. “Es Escritures;” — “In the Scriptures.” This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (John 3:14,) and yet not a word has come down to us as to this thing, “Nous n’en auons maintenant pas un seul mot en’toute l’Escriture;” — “We have not a single word of it in the whole of Scripture.” but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid.

3. The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ’s words, (John 6:31,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it was a seal of the righteousness of the faith, (Romans 4:11,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by it to keep the whole law (Galatians 5:2, 3.) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as indeed they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. “Moses is held by you in the highest esteem, and even in admiration, as a most eminent Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?.” We see then that the Lord speaks there — not according to the nature of the thing, but rather according to the apprehension of his hearers. See Calvin on John, vol. 1, p. 247. — Ed. Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse of it by the wicked.

Farther, when he says that the fathers ate the same spiritual meat, he shows, first, what is the virtue and efficacy of the Sacraments, and, secondly, he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies. “Choses qui ayent apparence sans efibt;” — “Things that have an appearance, without reality.” A sign, it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course, “Entre ees deux extremitez;” — “Between these two extremes.” or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other.

It remains that we speak of the second point — the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of “more and less,” for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality. Our author, having occasion to refer to the same “Scholastic dogma” as to the Sacraments of the Old and New Testaments, (when commenting on Romans 4:12,) says, “Illis enim vim justificandi adimunt, his attribuunt:” — “They deny to the former the power of justifying, while they assign it to the latter.” — Ed.

Some explain it to mean, that they “Les Israelites;” — “The Israelites.” ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation — that it suits best with the similitude made use of immediately before — that all the Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these considerations to give up my opinion; for it is not without good reason that the Apostle makes mention of two sacraments merely, and, more particularly, baptism. For what purpose was this, but to contrast them with us? Unquestionably, if he had restricted his comparison to the body of that people, he would rather have brought forward circumcision, and other sacraments that were better known and more distinguished, but, instead of this, he chose rather those that were more obscure, because they served more as a contrast between us and them. Nor would the application that he subjoins be otherwise so suitable — “All things that happened to them are examples to us, inasmuch as we there see the judgments of God that are impending over us, if we involve ourselves in the same crimes.”

4. That rock was Christ Some absurdly pervert these words of Paul, as if he had said, that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly treating of outward signs. The objection that they make — that the rock is spoken of as spiritual, is a frivolous one, inasmuch as that epithet is applied to it simply that we may know that it was a token of a spiritual mystery. In the mean time, there is no doubt, that he compares our sacraments with the ancient ones. Their second objection is more foolish and more childish — “How could a rock,” say they, “that stood firm in its place, follow the Israelites?” — as if it were not abundantly manifest, that by the word rock is meant the stream of water, which never ceased to accompany the people. For Paul extols “Celebre et magnifie;” — “Celebrates and extols.” the grace of God, on this account, that he commanded the water that was drawn out from the rock to flow forth wherever the people journeyed, as if the rock itself had followed them. Now if Paul’s meaning were, that Christ is the spiritual foundation of the Church, what occasion were there for his using the past tense? “Estoit;” — “Was.” It is abundantly manifest, that something is here expressed that was peculiar to the fathers. Away, then, with that foolish fancy by which contentious men choose rather to show their impudence, than admit that they are sacramental forms of expression! “C’est a dire, lesquelles il ne faut pendre cruement, et a la lettre, comme on dit;” — “That is to say — which must not be taken strictly or according to the letter, as they say.” The reader will find this subject handled at some length in the Harmony, vol. 3, pp. 207,208. — Ed.

I have, however, already stated, that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows, that Christ was connected with them, not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says, that the rock was Christ, for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign — not as if it were strictly applicable, but figuratively, on the ground of that connection which I have mentioned. I touch upon this, however, the more slightly, because it will be more largely treated of when we come to the 11th Chapter.

There remains another question. “Seeing that we now in the Supper eat the body of Christ, and drink his blood, how could the Jews be partakers of the same spiritual meat and drink, when there was as yet no flesh of Christ that they could eat?” I answer, that though his flesh did not as yet exist, it was, nevertheless, food for them. Nor is this an empty or sophistical subtilty, for their salvation depended on the benefit of his death and resurrection. Hence, they required to receive the flesh and the blood of Christ, that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who wrought in them in such a manner, that Christ’s flesh, though not yet created, was made efficacious in them. He means, however, that they ate in their own way, which was different from ours, “D’vnc autre facon et mesure que nous ne faisons pas;” — “In another way and measure than we do.” and this is what I have previously stated, that Christ is now presented to us more fully, according to the measure of the revelation. For, in the present day, the eating is substantial, which it could not have been then — that is, Christ feeds us with his flesh, which has been sacrificed for us, and appointed as our food, and from this we derive life.

5. But many of them. We have now the reason why the Apostle has premised these things — that we might not claim for ourselves any dignity or excellence above them, but might walk in humility and fear, for thus only shall we secure, that we have not been favored in vain with the light of truth, and with such an abundance of gracious benefits. “God,” says he, “had chosen them all as his people, but many of them fell from grace. Let us, therefore, take heed, lest the same thing should happen to us, being admonished by so many examples, for God will not suffer that to go unpunished in us, which he punished so severely in them.”

Here again it is objected: “If it is true, that hypocrites and wicked persons in that age ate spiritual meat, do unbelievers in the present day partake of the reality in the sacraments?” Some, afraid lest the unbelief of men should seem to detract from the truth of God, teach that the reality is received by the wicked along with the sign. This fear, however, is needless, for the Lord offers, it is true, to the worthy and to the unworthy what he represents, but all are not capable of receiving it. In the meantime, the sacrament does not change its nature, nor does it lose anything of its efficacy. Hence the manna, in relation to God, was spiritual meat even to unbelievers, but because the mouth of unbelievers was but carnal, they did not eat what was given them. The fuller discussion, however, of this question I reserve for the 11th Chapter.

For they were overthrown. Proof is here furnished, by adducing a token, that they did not please God — inasmuch as he exercised his wrath upon them with severity, “Il a fait une horrible vengence sur eux;” — “He inflicted dreadful vengeance upon them.” and took vengeance on their ingratitude. Some understand this as referring to the whole of the people that died in the desert, with the exception of only two — Caleb and Joshua. (Numbers 14:29.) I understand him, however, as referring merely to those, whom he immediately afterwards makes mention of in different classes.

1 Corinthians 10:6-12

6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

6. Haec autem typi nobis fuerunt, ne simus concupiscentes malorum, sicut illi concupiverunt.

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.

7. Neque idololatrae sitis, quemadmodum quidam eorum: sicut scriptum est. (Exodus 32:6.) Sedit populus ad edendum et bibendum, et surrexerunt ad ludendum.

8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

8. Neque scortemur, quemadmodum et quidam eorum scortati sunt, et ceciderunt uno die viginti tria millia.

9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

9. Neque tentemus Christum, quemadmodum et quidam eorum tentarunt, et exstincti sunt a serpentibus.

10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

10. Neque murmuretis, quemadmodum et quidam eorum murmurarant, et perditi ruerunt a vastatore.

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.

11. Haec autem omnia typi contigerunt illis: scripta autem sunt ad nostri admonitionem, in quos fines saeculorum inciderunt.

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

12. Proinde qui se putat stare, videat ne cadat.

6. Now these things were types to us. He warns us in still more explicit terms, that we have to do with the punishment that was inflicted upon them, so that they are a lesson to us, that we may not provoke the anger of God as they did. “God,” says he, “in punishing them has set before us, as in a picture, his severity, that, instructed by their example, we may learn to fear.” Of the term type I shall speak presently. Only for the present I should wish my readers to know, that it is not without consideration that I have given a different rendering from that of the old translation, The rendering of the Vulgate is — in figura — (in figure.) Wiclif (1380) reads the clause thus: “But these thingis ben don in figure of us.” — Ed. and of Erasmus. For they obscure Paul’s meaning, or at least they do not bring out with sufficient clearness this idea — that God has in that people presented a picture for our instruction.

That we might not lust after evil things. He now enumerates particular instances, or certain examples, that he may take occasion from this to reprove some vices, as to which it was proper that the Corinthians should be admonished. I am of opinion, that the history that is here referred to is what is recorded in Numbers 11:4, etc., though others refer it to what is recorded in Numbers 26:64. The people, after having been for some time fed with manna, at length took a dislike to it, and began to desire other kinds of food, which they had been accustomed to partake of in Egypt. Now they sinned in two ways, for they despised the peculiar gift of God, and they eagerly longed after a variety of meats and delicacies, contrary to the will of God. The Lord, provoked by this lawless appetite, inflicted upon the people a grievous blow. Hence the place was called the

graves of lust, Our Author gives here the literal meaning of Kibroth-hatta-avah. — Ed. because there they buried those whom the Lord had smitten. (Numbers 11:34.)

The Lord by this example testified how much he hates those lusts that arise from dislike of his gifts, and from our lawless appetite, for whatever goes beyond the measure that God has prescribed is justly reckoned evil and unlawful.

7. Neither be ye idolaters He touches upon the history that is recorded in Exodus 32:7, etc. For when Moses made a longer stay upon the mountain than the unseemly fickleness of the people could endure, Aaron was constrained to make a calf, and set it up as an object of worship. Not that the people wished to change their God, but rather to have some visible token of God’s presence, in accordance with their carnal apprehension. God, in punishing at that time this idolatry with the greatest severity, showed by that example how much he abhors idolatry.

As it is written, The people sat down This passage is rightly interpreted by few, for they understand intemperance among the people to have been the occasion of wantonness, “Et esgayement desborde;” — “And unbridled excess.” in accordance with the common proverb, “Dancing comes after a full diet.” “Apres la panse vient la danse;” — “After dinner comes the dance.” But Moses speaks of a sacred feast, or in other words, what they celebrated in honor of the idol. Hence feasting and play were two appendages of idolatry. For it was customary, both among the people of Israel and among the rotaries of superstition, to have a feast in connection with a sacrifice, as a part of divine worship, at which no profane or unclean persons were allowed to be present. The Gentiles, in addition to this, appointed sacred games in honor of their idols, in conformity with which the Israelites doubtless on that occasion worshipped their calf, “Et ne faut point douter que les Israelites n’ayent pour lots adore leur veau auec telle ceremonie et obseruation que les Gentils faisoyent leurs idoles;” — “And we cannot doubt, that the Israelites on that occasion adored their calf with the same ceremony and care as the Gentiles did their idols. for such is the presumption of the human mind, that it ascribes to God whatever pleases itself. Hence the Gentiles have fallen into such a depth of infatuation as to believe, that their gods are delighted with the basest spectacles, immodest dances, impurity of speech, and every kind of obscenity. Hence in imitation of them the Israelitish people, having observed their sacred banquet, rose up to celebrate the games, that nothing might be wanting in honor of the idol. This is the true and simple meaning.

But here it is asked, why the Apostle makes mention of the feast and the games, rather than of adoration, for this is the chief thing in idolatry, while the other two things were merely appendages. The reason is, that he has selected what best suited the case of the Corinthians. For it is not likely, that they frequented the assemblies of the wicked, for the purpose of prostrating themselves before the idols, but partook of their feasts, held in honor of their deities, and did not keep at a distance from those base ceremonies, which were tokens of idolatry. It is not therefore without good reason that the Apostle declares, that their particular form of offense is expressly condemned by God. He intimates, in short, that no part of idolatry “Tant petite soit elle;” — “Be it ever so little.” can be touched without contracting pollution, and that those will not escape punishment from the hand of God, who defile themselves with the outward tokens of idolatry.

8. Neither let us commit fornication Now he speaks of fornication, in respect of which, as appears from historical accounts, great licentiousness prevailed among the Corinthians, and we may readily infer from what goes before, that those who had professed themselves to be Christ’s were not yet altogether free from this vice. The punishment of this vice, also, ought to alarm us, and lead us to bear in mind, how loathsome impure lusts are to God, for there perished in one day twenty-three thousand, or as Moses says, twenty-four. Though they differ as to number, it is easy to reconcile them, as it is no unusual thing, when it is not intended to number exactly and minutely each head, “De faire vn denombrement entier des personnes par testes, comme on dit;” — “To make a complete enumeration of persons by heads, as they say.” to put down a number that comes near it, as among the Romans there were those that received the name of Centumviri, “Les juges qui estoyent deputez pour cognoistre des matieres ciuiles, estoyent nommez les cent, et toutes lois il yen auoit deux par dessus;” — “The judges who were deputed to take cognizance of civil matters were called The Hundred, and yet there were two above the hundred.” As the Centumviri were chosen out of the thirty-five tribes, into which the Roman people were divided, three from each tribe, they consisted properly of 105 persons. — Ed. (The Hundred,) while in reality there were two above the hundred. As there were, therefore, about twenty-four thousand that were overthrown by the Lord’s hand — that is, above twenty-three, Moses has set down the number above the mark, and Paul, the number below it, and in this way there is in reality no difference. This history is recorded in Numbers 25:9

There remains, however, one difficulty here — why it is that Paul attributes this punishment to fornication, while Moses relates that the anger of God was aroused against the people on this account — that they had initiated themselves in the sacred rites of Baalpeor. “Auoit sacrifie a Baalpheor;” — “Had sacrificed to Baalpeor.” But as the defection began with fornication, and the children of Israel fell into that impiety, not so much from being influenced by religious considerations, “Non pas tant pour affection qu’ils eussent a la fausse religion;” — “Not so much from any attachment that they had to a false religion.” as from being allured by the enticements of harlots, everything evil that followed from it ought to be attributed to fornication. For Balaam had given this counsel, that the Midianites should prostitute their daughters to the Israelites, with the view of estranging them from the true worship of God. Nay more, their excessive blindness, in allowing themselves to be drawn into impiety “Vne impiete si vileine;” — “An impiety so base.” by the enticements of harlots, was the punishment of lust. Let us learn, accordingly, that fornication is no light offense, which was punished on that occasion by God so severely and indeed in a variety of ways.

9. Neither let us tempt Christ This part of the exhortation refers to the history that is recorded in Numbers 21:6. For the people, having become weary of the length of time, began to complain of their condition, and to expostulate with God — “Why has God deceived us,” etc. This murmuring of the people Paul speaks of as a tempting; and not without good reason, for tempting is opposed to patience. What reason was there at that time why the people should rise up against God, except this — that, under the influence of base desire, “Vn desir importun et desordonne;” — “An importunate and inordinate desire.” they could not wait in patience the arrival of the time appointed by the Lord? Let us, therefore, take notice, that the fountain of that evil against which Paul here warns us is impatience, when we wish to go before God, and do not give ourselves up to be ruled by Him, but rather wish to bind him to our inclination and laws. This evil God severely punished in the Israelitish people. Now he remains always like himself — a just Judge. Let us therefore not tempt him, if we would not have experience of the same punishment.

This is a remarkable passage in proof of the eternity of Christ; for the cavil of Erasmus has no force — “Let us not tempt Christ, as some of them tempted God;” for to supply the word God is extremely forced. Billroth, in his’Commentary on the Epistles to the Corinthians, alleges, that the view that is here taken by Calvin “could have been suggested only by reasons of a dogmarital character.” The objection thus brought forward, however, is satisfactorily set aside in a valuable note by Dr. Alexander, in his translation of Billroth. See Biblical Cabinet, No. 21, pp. 246, 247. See also Henderson on Inspiration, pp. 553, 554. — Ed. Nor is it to be wondered that Christ is called the Leader of the Israelitish people. For as God was never propitious to his people except through that Mediator, so he conferred no benefit except through his hand. Farther, the angel who appeared at first to Moses, and was always present with the people during their journeying, is frequently called יהוה, Jehovah. “C’est a dire, l’Eternel;” — “That is to say, the Eternal.” Let us then regard it as a settled point, that that angel was the Son of God, and was even then the guide of the Church of which he was the Head. As to the term Christ, from its having a signification that corresponds with his human nature, it was not as yet applicable to the Son of God, but it is assigned to him by the communication of properties, as we read elsewhere, that

the Son of Man came down from heaven. (John 3:13.)

10. Neither murmur ye Others understand this to be the murmuring that arose, when the twelve, who had been sent to spy out the land, disheartened, on their return, the minds of the people. But as that murmuring was not punished suddenly by any special chastisement from the Lord, but was simply followed by the infliction of this punishment — that all were excluded from the possession of the land, it is necessary to explain this passage otherwise. It was a most severe punishment, it is true, to be shut out from entering the land, “De n’entrer point en la iouissance de la terre promise;” — “Not to enter on the enjoyment of the promised land.” but the words of Paul, when he says that they were destroyed by the destroyer, express another kind of chastisement. I refer it, accordingly, to the history, which is recorded in the sixteenth chapter of Numbers. [Nu 16:1-50]. For when God had punished the pride of Korah and Abiram, the people raised a tumult against Moses and Aaron, as if they had been to blame for the punishment which the Lord had inflicted. This madness of the people God punished by sending down fire from heaven, which swallowed up many of them — upwards of fourteen thousand. It is, therefore, a striking and memorable token of God’s wrath against rebels and seditious persons, that murmur against him.

Those persons, it is true, murmured against Moses; but as they had no ground for insulting him, and had no occasion for being incensed against him, unless it was that he had faithfully discharged the duty which had been enjoined upon him by God, God himself was assailed by that murmuring. Let us, accordingly, bear in mind that we have to do with God, and not with men, if we rise up against the faithful ministers of God, and let us know that this audacity “Ceste temerite outrecuidee;” — “This presumptuous rashness.” will not go unpunished.

By the destroyer you may understand the Angel, who executed the judgment of God. Now he sometimes employs the ministry of bad angels, sometimes of good, in punishing men, as appears from various passages of Scripture. As Paul here does not make a distinction between the one and the other, you may understand it of either.

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

They are written for our admonition This second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record. “Car quant aux Israelites qui viuoyent lors, il n’estoit point requis que ces choses firssent enregistrees et mises par escrit, mais seulement pour nous;” — For in so far as concerned the Israelites who lived at that time, it was not requisite that these things should be recorded and committed to writing, but solely on our account.” It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known.

Upon whom the ends of the world are come The word τέλη (ends) sometimes means mysteries; The term is applied in this sense, more especially to the Eleusinian mysteries, which were called τὰ μεγάλα τέλη — the great mysteries Plat. Rep. 560 E. See also Eurip. Med. 1379. — Ed and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace? “Dequoy sert cela pour prouuer que les meschans, et ceux qui abusent de la grace de Dieu demeureront impunis?” — “Of what use is this for proving that the wicked, and those that abuse the grace of God, will go unpunished?”

This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now, on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes. Our Author probably refers more particularly to that part of the Institutes in which he states the points of difference between the Old and the New Testaments. See Institutes, volume 1, pp. 525-529. — Ed.

12. Wherefore let him that thinketh he standeth The Apostle concludes from what goes before, that we must not glory in our beginnings or progress, so as to resign ourselves to carelessness and inactivity. “Que nous-nous endormions comme gens asseurez, et sans grand soin;” — “That we should resign ourselves to sleep, as persons who are confident, and without much care.” For the Corinthians gloried in their condition in such a way, that, forgetting their weakness, they fell into many crimes. This was a false confidence of such a kind as the Prophets frequently reprove in the Israelitish people. As, however, Papists wrest this passage for the purpose of maintaining their impious doctrine respecting faith, as having constantly doubt connected with it, “Par laquelle ils disent qu’il nous faut tousiours douter de la foy;” — “By which they say that we must always doubt as to faith.” let us observe that there are two kinds of assurance.

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

The other arises from negligence, when men, puffed up with the gifts that they have, give themselves no concern, as if they were beyond the reach of danger, but rest satisfied with their condition. Hence it is that they are exposed to all the assaults of Satan. This is the kind of assurance which Paul would have the Corinthians to abandon, because he saw that they were satisfied with themselves under the influence of a silly conceit. He does not, however, exhort them to be always anxiously in doubt as to the will of God, or to tremble from uncertainty as to their salvation, as Papists dream. The reader will observe that our Author has already touched upon this subject at some length, when commenting on chapter 2:12. — Ed. In short, let us bear in mind, that Paul is here addressing persons who were puffed up with a base confidence in the flesh, and represses that assurance which is grounded upon men — not upon God. For after commending the Colossians for the solidity or steadfastness of their faith, (Colossians 2:5,) he exhorts them to be

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

1 Corinthians 10:13-18

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

13. Tentatio vos non apprehendit nisi humana. Fidelis autem Deus, qui non sinet vos tentari supra quam potestis: sed dabit una cum tentatione etiam exitum, ut possitis sustinere.

14. Wherefore, my dearly beloved, flee from idolatry.

14. Quapropter, dilecti mei, fu gite ab idololatria.

15. I speak as to wise men; judge ye what I say.

15. Tanquam prudentibus loquor: iudicate ipsi quod dico.

16. The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

16. Calix benedictionis, cui bene dicimus, nonne communicatio est sanguinis Christi? panis, quem fran gimus, nonne communicatio est cor ports Christi?

17. For we being many are one bread, and one body: for we are all partakers of that one bread.

17. Quoniam unus panis, unum corpus multi sumus: omnes enim de uno pane participamus.

18. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

18. Videte Israel secundum car nem: nonne qui edunt hostias, altari communicant?

13. No temptation has taken you. “Tentation ne vous a point saisis, ou surprins;” — “No temptation has taken, or overtaken 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; “Pour si petites et legeres tentations;” — “On so small and light trials.” and unquestionably the word rendered human is sometimes taken to mean moderate. The word ανθρώπινος (human) may be understood here to mean — proportioned to man’s strength, or suited to, man’s weakness It is rendered in Tyndale’s version, and also in Cranmer’s: “Soche as followeth the nature of man.” Most interpreters understand in a similar sense an expression which occurs in 2 Samuel 7:14 — the rod of men, and stripes of the children of men. — Ed 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. Mr. Fuller of Kettering, when comparing 1 Corinthians 10:13, with 2 Corinthians 1:8, justly observes: “The ability in the former of these passages, and the strength in the latter, are far from being the same. The one is expressive of that divine support which the Lord has promised to give to his servants under all their trials: the other, of the power which we possess naturally as creatures. We may be tried beyond this, as all the martyrs have been, and yet not beyond the other. The outward man may perish, while the inward man is renewed day by day.” — Fuller’s Works, volume 3, p. 609. — Ed.

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.

14. Wherefore, my beloved, flee, etc. The Apostle now returns to the particular question, from which he had for a little digressed, for, lest bare doctrine should have little effect among them, he has introduced those general exhortations that we have read, but now he pursues the discussion on which he had entered — that it is not allowable for a Christian man to connect himself with the superstitions of the wicked, so as to take part in them. Flee, says he, from idolatry In the first place, let us observe what meaning he attaches to the term Idolatry He certainly did not suspect the Corinthians of such a degree of ignorance or carelessness “Tant despourueus de sens et cognoissance de Dieu;” — “So devoid of judgment and knowledge of God.” as to think, that they worshipped idols in their heart. But as they made no scruple of frequenting the assemblies of the wicked, and observing along with them certain rites instituted in honor of idols, he condemns this liberty taken by them, as being a very bad example. It is certain, then, that when he here makes mention of idolatry, he, speaks of what is outward, or, if you prefer it, of the profession “La profession et demonstrance;” — “The profession and display.” of idolatry. For as God is said to be worshipped by the bending of the knee, and other tokens of reverence, while the principal and genuine worship of him is inward, so is it also as to idols, for the case holds the same in things opposite. It is to no purpose that very many in the present day endeavor to excuse outward actions “Les actes ou gestes externes d’idolatrie;” — “The outward acts or gestures of idolatry.’ on this pretext, that the heart is not in them, while Paul convicts of idolatry those very acts, and assuredly with good reason. For, as we owe to God not merely the secret affection of the heart, but also outward adoration, the man who offers to an idol an appearance of adoration takes away so much of the honor due to God. Let him allege as he may that his heart is quite away from it. The action itself is to be seen, in which the honor that is due to God is transferred to an idol.

15. I speak as to wise men. As he was about to take his argument from the mystery of the Supper, he arouses them by this little preface, that they may consider more attentively the magnitude of the thing. “L’excellence de ce mystere;” — “The excellence of this mystery.” “I do not address mere novices. You understand the efficacy of the sacred Supper in it we are ingrafted into the Lord’s body. How unseemly a thing is it then, that you should enter into fellowship with the wicked, so as to be united in one body. At the same time, he tacitly reproves their want of consideration in this respect, that, while accurately instructed in the school of Christ, they allowed themselves in gross vice, as to which there was no difficulty in forming an opinion.

16. The cup of blessing While the sacred Supper of Christ has two elements — bread and wine — he begins with the second. He calls it, the cup of blessing, as having been set apart for a mystical benediction. “A la consecration mystique“ — “For a mystical consecration.” For I do not agree with those who understand blessing to mean thanksgiving, and interpret the verb to bless, as meaning to give thanks I acknowledge, indeed, that it is sometimes employed in this sense, but never in the construction that Paul has here made use of, for the idea of Erasmus, as to supplying a preposition, “Qu’on supplee Pour;” — “That for should be supplied.” The original words ὅ εὐλογοῦμεν, are supposed by many eminent interpreters to be instead of καθ ᾿ ὅ εὐλογοῦμεν τὸν Θεὸν — for which we give thanks to God. — Ed is exceedingly forced. On the other hand, the meaning that I adopt is easy, and has nothing of intricacy.

To bless the cup, then, is to set it apart for this purpose, that it may be to us an emblem of the blood of Christ. This is done by the word of promise, when believers meet together according to Christ’s appointment to celebrate the remembrance of his death in this Sacrament. The consecration, however, which the Papists make use of, is a kind of sorcery derived from heathens, The reader will find this subject more largely dwelt upon in the Harmony, vol. 3, p. 206. — Ed. which has nothing in common with the pure rite observed by Christians. Everything, it is true, that we eat is sanctified by the word of God, as Paul himself elsewhere bears witness, (1 Timothy 4:5;) but that blessing is for a different purpose — that our use of the gifts of God may be pure, and may tend to the glory of their Author, and to our advantage. On the other hand, the design of the mystical blessing in the Supper is, that the wine may be no longer a common beverage, but set apart for the spiritual nourishment of the soul, while it is an emblem of the blood of Christ.

Paul says, that the cup which has been in this manner blessed is κοινωνίαν — the comnunion of the blood of the Lord. It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. It is true, that believers are united together by Christ’s blood, so as to become one body. It is also true, that a unity of this kind is with propriety termed κοινωνία (communion.) I make the same acknowledgment as to the bread Farther, I observe what Paul immediately adds, as it were, by way of explanation — that we all become one body, because we are together partakers of the same bread But whence, I pray you, comes that κοινωνία (communion) between us, but from this, that we are united to Christ in such a way, that

we are flesh of his flesh, and bone of his bones? (Ephesians 5:30.)

For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. In addition to this, Paul is not disputing at present merely in reference to a mutual fellowship among men, but as to the spiritual union between Christ and believers, with the view of drawing from this, that it is an intolerable sacrilege for them to be polluted by fellowship with idols. From the connection of the passage, therefore, we may conclude, that (κοινωνίαν) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him.

Now, when the cup is called a participation, the expression, I acknowledge, is figurative, provided that the truth held forth in the figure is not taken away, or, in other words, provided that the reality itself is also present, and that the soul has as truly communion in the blood, as we drink wine with the mouth. But Papists could not say this, that the cup of blessing is a participation in the blood of Christ, for the Supper that they observe is mutilated and torn: if indeed we can give the name of the Supper to that strange ceremony which is a patchwork of various human contrivances, and scarcely retains the slightest vestige of the institution of our Lord. But, supposing that everything else were as it ought to be, this one thing is at variance with the right use of the Supper — the keeping back of the whole of the people from partaking of the cup, which is the half of the Sacrament.

The bread which we break From this it appears, that it was the custom of the ancient Church to break one loaf, and distribute to every one his own morsel, in order that there might be presented more clearly to the view of all believers their union to the one body of Christ. And that this custom was long kept up appears from the testimony of those who flourished in the three centuries that succeeded the age of the Apostles. Hence arose the superstition, that no one dared to touch the bread with his hand, but each one had it put into his mouth by the priest.

17. For we are one bread. I have already stated above, that it was not Paul’s particular design here to exhort us to love, but he mentions this by the way, that the Corinthians may understand that we must, even by external profession, maintain that unity which subsists between us and Christ, inasmuch as we all assemble together to receive the symbol of that sacred unity. In this second part of the statement, he makes mention only of the one part of the Sacrament, and it is the manner of Scripture to describe by Synecdoche A figure of speech in which a part is put for the whole. — Ed. the entire Supper by the breaking of bread It is necessary to warn my readers, in passing, as to this, lest any less experienced person should be put off his guard by the foolish cavil that is brought forward by certain sycophants — as if Paul, by mentioning merely the bread, had it in view to deprive the people of the one half of the Sacrament.

18. Behold Israel after the flesh He establishes it by another example, that such is the nature of all sacred observances, that they bind us in a kind of fellowship with God. For the law of Moses admits no one to a feast upon a sacrifice, but the man who has duly prepared himself. I speak not of priests merely, but of those among the common people who eat of the remains of the sacrifice. Hence it follows, that all who eat of the flesh of the sacrificed victim, are partakers with the altar, that is, of the sanctification, with which God has set apart his Temple, and the sacred rites that are performed in it.

This expression after the flesh, may seem to be added in order that the Corinthians, on comparing the two, might set a higher value on the efficacy of our Supper. “If there was so much virtue in the ancient figures and in those rudiments of youthful education, how much more must we reckon that there is in our mysteries, in which God shines forth much more fully upon us!” At the same time, it is more simple, in my opinion, to say that Paul intended merely by this mark to distinguish the Jews that were still under the law from those that had been converted to Christ. Now there was a contrast that remained to be made — that if the sacred rites appointed by God sanctify those who observe them, pollution, on the other hand, is contracted from the sacred rites rendered to idols. “Des saerifiees et autres eeremonies des idoles;” — “Sacrifices and other ceremonies rendered to idols.” For it is God alone that sanctifies, and hence all strange gods pollute. “Rendent profanes ceux qui les seruent;” — “Render profane those who serve them.” Again, if mysteries “Les sacremens;” — “The sacraments.” unite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowship “Vne conionetion et union auec leurs idoles;” — “A connection and union with their idols.” with idols. But the Apostle, before proceeding to this, answers by an anthypophora Anthypophora (ἀνθυποφορα) is a figure of speech, by which a speaker anticipates the objections of his opponent, and answers them. — Ed (anticipation) a question that might be proposed by way of objection.

1 Corinthians 10:19-24

19. What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

19. Quid ergo dieo? idolum, aliquid esse? aut idolo immolatum, aliquid esse?

20. But I say, that the things which the Gentiles saerifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

20. Sed quae immolant Gentes, daemoniis immolant, non Deo: nolo autem vos participes fieri daemoniorum.

21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.

21. Non potestis calicem Domini bibere, et calicem daemoniorum: non potestis mensae Domini communicare, et mensae daemoniorum.

22. Do we provoke the Lord to jealousy? are we stronger than he?

22. An provocamus Dominum? numquid fortiores illo sumus?

23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

23. Omnia mihi licent, sed non omnia conducunt: omnia mihi licent, at non omnia aedificant.

24. Let no man seek his own, but every man another’s wealth

24. Nemo quod suum est quaerat, sed quisque quod alterius est.

19. What do I say then? It might seem at first view as if the Apostle either argued inconclusively, or ascribed to idols something of existence and of power. Now it might readily be objected — “What comparison is there between the living God and idols? God connects us with himself by the sacraments. Be it so. How comes it that idols, which are nothing, (1 Corinthians 8:4,) have so much power, as to be able to do the like? Do you think that idols are anything, or can do anything?” He answers, that he does not look to the idols themselves; “Simplement, et en soy;” — “Simply, and in themselves.” but rather has in view the intention of those who sacrifice to idols. For that was the source of the pollution that he had indirectly pointed out. He confesses, therefore, that an idol is nothing. He confesses that it is a mere delusion when the Gentiles take it upon them to go through solemn rites of dedication, “Les ceremonies des dedicaces et consecrations solemlelles desquelles les Gentils vsent, ne sont que vent, et n’emportent rien;” — “The ceremonies of solemn dedications and consecrations, which the Gentiles make use of, are mere wind, and signify nothing.” and that the creatures of God are not polluted by such fooleries. But as the design of them is superstitious and condemnable, and as the work is base, he infers, that all who connect themselves with them as associates, are involved in pollution.

20. But the things “Mais ie di, que les choses;” — “But I say, that the things.” that the Gentiles sacrifice. To complete the answer, a negative must be understood in this way: “I do not say that an idol is anything, nor do I imagine it to be endued with any virtue, but I say that the Gentiles sacrifice to the devil and not to gods those things which they do sacrifice, and hence I estimate the work by their wicked and impious superstition. For we must always look to the intention with which a thing is done. He, then, who connects himself with them, declares that he has fellowship with them in the same impiety.” He proceeds accordingly with what he had commenced: “If we had to do with God only, those things would be nothing, but, in relation to men, they become faulty; because no one sits down to an idol feast, who does not declare himself to be a worshipper of the idol.”

Some, however, understand the term demons here as meaning the imaginary deities of the Gentiles, agreeably to their common way of speaking of them; for when they speak of demons they meant inferior deities, as, for example, heroes, “Ils entcndoyent ceux qui estans hornroes de grand renom, auoyent este faits dieux;” — “They meant those, who, being men of great renown, had been made gods.” and thus the term was taken in a good sense. Plato, in a variety of instances, employs the term to denote genii, or angels. The following instances may be adduced from Plato (in Sympos.): — Παν το δαιμονιον μεταξυ εστι θεου τε και θνητου — Every demon holds a middle place between God and mortal man; Θεος ανθρωπῳ ου μιγνυται, αλλα δια δαιμονιων πασα εστιν ἡ ὁμιλια και ἡ διαλεκτος θεοις προς ανθρωπους — God does not hold direct converse with man, but all intercourse and communication is carried on between gods and men by means of demons; Το Δαιμονιον εστιν ερμηνευον και διαπορθμενον θειος τα παρ ανθρωπων, και ανθρωποις τα παρα θεων, των μεν τας δεησεις και θυσιας, των δε τας επιταξεις και αμοιβας των θυσιων — a demon is an interpreter and reporter from men to the gods, and from the gods to men — of the prayers and the sacrifices of the one, and the injunctions and rewards of devotion on the part of the other. — Ed That meaning, however, would be quite foreign to Paul’s design, for his object is to show that it is no light offense to have to do with actions that have any appearance of putting honor upon idols. Hence it suited his purpose, not to extenuate, but rather to magnify the impiety that is involved in it. How absurd, then, it would have been to select an honorable term to denote the most heinous wickedness! It is certain from the Prophet Baruch, (4:7,) that those things that are sacrificed to idols are sacrificed to devils (Deuteronomy 32:17; Psalm 96:5.) In that passage in the writings of the Prophet, the Greek translation, which was at that time in common use, has δαιμόνια — demons, and this is its common use in Scripture. How much more likely is it then, that Paul borrowed what he says from the Prophet, to express the enormity of the evil, than that, speaking after the manner of the heathen, he extenuated what he was desirous to hold up to utter execration!

It may seem, however, as if these things were somewhat at variance with what I stated a little ago — that Paul had an eye to the intention of idolaters, for it is not their intention to worship devils, but imaginary deities of their own framing. I answer, that the two things are quite in harmony, for when men become so vain in their imaginations (Romans 1:21) as to render divine honor to creatures, rather than to the one God, this punishment is in readiness for them — that they serve Satan. For they do not find that “middle place” Calvin has very probably in his eye here the sentiment of Plato already quoted — that “every demon holds a middle place between God and mortal man.” — Ed. that they are in search of, but Satan straightway presents himself to them, as an object of adoration, whenever they have turned their back upon the true God.

I would not that ye. If the term demon were used in an indifferent sense, how spiritless were Paul’s statement here, while, instead of this, it has the greatest weight and severity against idolaters! He subjoins the reason — because no one can have fellowship at the same time with God and with idols. Now, in all sacred observances, there is a profession of fellowship. Let us know, therefore, that we are then, and then only, admitted by Christ to the sacred feast of his body and blood, when we have first of all bid farewell to every thing sacrilegious. “Quand auant que nous y presenter, nous auons renonce a tous sacrileges, c’est a dire a toute impiete et idolatrie;” — “When, before approaching it, we have renounced everything sacrilegious, that is to say, all impiety and idolatry.” For the man who would enjoy the one, must renounce the other. O thrice miserable the condition of those “O plus que miserable la condition de ceux;” — “O more than miserable the condition of those.” who, from fear of displeasing men, do not hesitate to pollute themselves with unlawful superstitions! For, by acting in this way, they voluntarily renounce fellowship with Christ, and obstruct their approach to his health-giving table.

22. Do we provoke the Lord? Having laid down the doctrine, he assumes a more vehement tone, from observing, that what was a most atrocious offense against God was regarded as nothing, or, at least, was looked upon as a very trivial error. The Corinthians wished the liberty that they took to be reckoned excusable, as there is not one of us that willingly allows himself to be found fault with, but, on the contrary, we seek one subterfuge after another, under which to shelter ourselves. Now Paul says, and not without reason, that in this way we wage war against God; for nothing does God more require from us than this — that we adhere strictly to everything that he declares in his word. Do not those, then, who use subterfuges, “Qui ne veulent point venir au poinet;” — “Who are not willing to come to the point.” in order that they may be at liberty to transgress the commandment of God, arm themselves openly against God? Hence that curse which the Prophet denounces against all those who call evil, good, and darkness, light (Isaiah 5:20.)

Are we stronger? He warns them how dangerous a thing it is to provoke God — because no one can do this but to his own ruin. “Ruine et condemnation;” — “Ruin and condemnation.” Among men the chance of war, as they speak, is doubtful, but to contend with God is nothing short of voluntarily courting destruction. Accordingly, if we fear to have God as an enemy, let us shudder at the thought of framing excuses for manifest sins, that is, whatever stand opposed to his word. Let us, also, shudder at the thought of calling in question those things that he has himself pronounced upon — for this is nothing less than to rise up against heaven after the manner of the giants. The reader will find the same incident in Sacred History referred to by our Author, and dwelt upon at considerable length, in the Harmony, vol. 1, p. 58. See also Calvin on Genesis, vol. 1, p. 328. — Ed. (Genesis 11:4.)

23. All things are lawful for me Again he returns to the right of Christian liberty, by which the Corinthians defended themselves, and sets aside their objection by giving the same explanation as before. “To eat of meats that were sacrificed, and be present at the banquet, was an outward thing, and therefore was in itself lawful.” Paul declares that he does not by any means call this in question, but he replies, that we must have a regard to edification. All things are lawful for me, says he, but all things are not profitable, that is, for our neighbors, for no one, as he immediately adds, ought to seek his own advantage exclusively, and if anything is not profitable to the brethren, it must be abstained from. He, in the next place, expresses the kind of advantage — when it edifies, for we must not have respect merely to the advantage of the flesh. “What then? “Dira quelqu’ vn;” — “Some one will say.” Does a thing that is in other respects permitted by God, come on this account to be unlawful — if it is not expedient for our neighbor. Then in that case our liberty would be placed under subjection to men.” Consider attentively Paul’s words, and you will perceive that liberty, nevertheless, remains unimpaired, when you accommodate yourself to your neighbors, and that it is only the use of it that is restricted, for he acknowledges that it is lawful, but says that it ought not to be made use of, if it does not edify

24. Let no one seek his own. He handles the same subject in the 14th Chapter of the Romans. Let no one please himself, but endeavor to please his brethren for their edification This is a precept that is very necessary, for we are so corrupted by nature, that every one consults his own interests, regardless of those of his brethren. Now, as the law of love calls upon us to love our neighbors as ourselves, (Matthew 22:39,) so it requires us to consult their welfare. The Apostle, however, does not expressly forbid individuals to consult their own advantage, but he requires that they should not be so devoted to their own interests, as not to be prepared to forego part of their right, as often as the welfare of their brethren requires this.

1 Corinthians 10:25-33

25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

25. Quicquid in macello venditur, edite, nihil disceptantes propter conscientiam.

26. For the earth is the Lord’s, and the fulness thereof.

26. Domini enim est terra, et plenitudo eius. (Psalm 24:1.)

27. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

27. Si quis autem infidelium vos vocat, et vultis ire, quicquid vobis apponitur edite, nihil disceptantes propter conscientiam.

28. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:

28. Quodsi quis vobis dixerit, Hoc est idolo immolatum: ne edatis propter eum qui indicavit, et propter conscientiam.

29. Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?

29. Conscientiam autem dico, non tuam, sed alterius: utquid enim libertas mea indicatur ab alia conscientia?

30. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

30. Si ergo per gratiam sum particeps, quid in eo blasphemor, in quo gratias ago?

31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

31. Sive ergo editis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite.

32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

32. Nullis satis offendiculo, sive Iudaeis, sive Graecis, et Ecclesiae Dei:

33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

33. Quemadmodum ego quoque per omnia omnibus placeo, non quaerens quod mihi est utile, sed quod multis, ut salvi fiant.

25. Whatsoever is sold in the shambles He has spoken above of dissembling in connection with idolatry, or, at least, as to those actions which the Corinthians could not engage in, without professing themselves to be the associates of the wicked in their superstitions. He now requires them, not merely to abstain from all professions of idolatry, but also to avoid carefully all occasions of offense, which are wont to arise from the indiscriminate use of things indifferent. For, although there was but one kind of offense on the part of the Corinthians, “Car combien que les Corinthiens faissent en cela plusieurs fautes qui estoyent toutes comprises sous vne generalite;” — “For although the Corinthians in this case committed many faults which were all comprehended under one general description.” there were, at the same time different degrees of it. Now, as to the eating of food, he makes, in the first place, this general statement — that it is lawful to eat, with a safe conscience, any kind of food, because the Lord permits it. In the second place, he restricts this liberty as to the use of it — lest weak consciences should be injured. Thus this conclusion is divided into two parts the first relates to liberty and power as to things indifferent: the second to a limitation of it — that the use of it may be regulated in accordance with the rule of love.

Debating nothing “Sans en enquerir rien;” — “Without asking any question as to it.” ᾿Ανακρίνεσθαι, the word that Paul makes use of, means to reason on both sides, “Debatre en son entendement pour et contre, comme on dit;” — “To debate in one’s mind for and against, as they say. in such a way, that the person’s mind vacillates, inclining now to this side, and then to that. ᾿Ανακρίνω, properly means to examine narrowly It is stated by Bloomfield, that “the best recent Commentators consider the expression μηδὲν ἀνακρίνοντες, as put for μηδὲν κρέας (that is, κρέατος γένος) ἀνακρίνοντες, examining no kind of meat, to see whether it be idol-meat or not.” This interpretation is natural, and agrees particularly well with the expression, as repeated in the 27th verse. — Ed Accordingly, in so far as concerns a distinction of meats, he frees our consciences from all scruple and hesitation; because it is proper that, when we are certain from the word of the Lord that he approves of what we do, we should have ease and tranquillity in our minds.

For conscience sake — that is to say, Before the judgment-seat of God — “In so far as you have to do with God, there is no occasion for your disputing with yourself, whether it be lawful or not. For I allow you to eat freely of all kinds of meat, because the Lord allows you everything without exception.”

26. The earth is the Lord’s He establishes, from the testimony of David, the liberty which he had allowed. (Psalm 24:1, and Psalm 50:12.) But it will be asked by some one, “What has this to do with the point?” I answer, If the fullness of the earth “C’est ‘a dire, le contenu d’icelle;” — “That is to say, what it contains.” is the Lord’s, there is nothing in the world that is not sacred and pure. We must always keep in view, what the question is of which the Apostle treats. It might be doubted, whether the creatures of God were polluted by the sacrifices of the wicked. Paul says they are not, inasmuch as the rule and possession of the whole earth remain always in the hands of God. Now, what things the Lord has in his hands, he preserves by his power, and consequently sanctifies them. The sons of God, therefore, have the pure use of everything, because they receive them no otherwise than from the hand of God.

The fullness of the earth, “Lequel mot nous auons traduit, Le contenu de la terre;” — “Which expression we have rendered — What the earth contains.” is an expression which is made use of by the Prophet to denote the abundance of blessings, with which the earth is furnished and adorned by the Lord. For if the earth were stripped of trees, herbs, animals, and other things, it would be like a house devoid of furniture and every kind of utensil: nay more, it would be mutilated and disfigured. Should any one object, that the earth is cursed on account of sin, the answer is easy — that he has an eye to its pure and perfect nature, because Paul is speaking of believers, to whom all things are sanctified through Christ.

27. If any one of them that believe not invites you. Here follows an exception, to this effect, that if a believer has been warned, that what is set before him has been offered to an idol, and sees that there is a danger of offense being given, he sins against the brethren if he does not abstain. He shows then, in short, that care must be taken not to hurt weak consciences.

When he says — and you are willing to go, he intimates indirectly, that he does not altogether approve of it, and that it would be better if they declined, but as it is a thing indifferent, he does not choose to forbid it absolutely. And, certainly, there could be nothing better than to keep at a distance from such snares — not that those are expressly to be condemned, who accommodate themselves to men only in so far as conscience permits, “Seulement autant que faire se pent sans offenser Dieu;” — “Only so far as they can do so without offending God.” but because it becomes us to proceed with caution, “Auec grand auis et prudence;” — “With great care and prudence.” where we see that we are in danger of falling.

29. Conscience, I say, not thine own He always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. “Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience.”

It must be observed here, that the term conscience is taken here in its strict acceptation; for in Romans 13:5, and 1 Timothy 1:5, it is taken in a larger sense. “We ought, says Paul, to obey princes, not merely for the sake of wrath, but also for that of conscience” — that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren — that is, because we are to this extent subject to them in the sight of God? Farther, the end of the commandment is love out of a good conscience Is not the affection of love included in a good conscience? Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place.

Some manuscripts repeat the statement — The earth is the Lord’s. But the probability is, that some reader having put it on the margin, it had crept into the text. It is omitted in the Alex., Clermont, and in all of the more ancient MSS.; and in the Syriac, Arabic, and Vulgate versions. — Ed. It is not, however, a matter of great importance.

For why is my liberty It is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. “In restricting yourself, for the sake of another man’s conscience, your liberty is not thereby made subject to him.” If in the name of the Corinthians, the meaning will be this: “You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others.” I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To be judged, then, I explain here as meaning — to be condemned, agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors — that they will condemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will be condemned If we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul’s exhortation.

30. If therefore by grace. This argument is similar to the preceding one, or nearly so. “As it is owing to the kindness of God that all things are lawful for me, why should I act in such a manner, that it should be reckoned to my account as a vice?” We cannot, it is true, prevent the wicked from reviling us, nor even the weak from being sometimes displeased with us; but Paul here reproves the forwardness of those, who of their own accord give occasion of offense, and hurt weak consciences, when neither necessity or expediency calls for it. He would have us, then, make a good use of our benefits, “C’est a dire, de nestre liberte;” — “That is to say, of our liberty.” that the weak may not have occasion of reviling from our inconsiderate use of liberty.

31. Whether, therefore, ye eat, or drink Lest they should think, that in so small a matter they should not be so careful to avoid blame, he teaches that there is no part of our life, and no action so minute, “Qu’il n’y a rien en toute nostre vie, tant petit soit-il;” — “That there is nothing in our whole life, be it ever so small.” that it ought not to be directed to the glory of God, and that we must take care that, even in eating and drinking, we may aim at the advancement of it. This statement is connected with what goes before; for if we are eagerly desirous of the glory of God, as it becomes us to be, we will never allow, so far as we can prevent it, his benefits to lie under reproach. It was well expressed anciently in a common proverb, that we must not live to eat; but eat to live The proverbial expression referred to occurs in Auctor. ad Herenn. 4. 28: — “Esse oportet ut vivas, non vivere ut edas;” — “You should eat to live — not live to eat.” — Ed. Provided the end of living be at the same time kept in view, the consequence will thus be, that our food will be in a manner sacred to God, inasmuch as it will be set apart for his service.

32. Be not occasions of stumbling to any This is the second point, which it becomes us to have an eye to — the rule of love. A desire, then, for the glory of God, holds the first place; a regard to our neighbor holds the second He makes mention of Jews and Gentiles, not merely because the Church of God consisted of those two classes, but to teach us that we are debtors to all, even to strangers, that we may, if possible, gain them. (1 Corinthians 9:20, 21.)

33. Even as I please all men in all this As he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord — as if it were allowable, for the sake of our neighbor, to venture farther than the Lord permits us. It is, however, more than certain, that Paul accommodated himself to men only in things indifferent, and in things lawful in themselves. Farther, the end must be carefully observed — that they may be saved Hence what is opposed to their salvation ought not to be conceded to them, “I1 ne leur faut pas accorder, et s’accommoder a eux en cela;” — “It is not proper to concede to them, and to accommodate ourselves to them in that.” but we must use prudence, and that of a spiritual kind. The view here given by Calvin of the spirit by which Paul was actuated in this part of his conduct, is most successfully brought out, at greater length, by the Reverend Andrew Fuller, when comparing 1 Corinthians 10:33, with Galatians 1:10. — “Though both these kinds of action are expressed by one term — to please — yet they are exceedingly diverse; no less so than a conduct which has the glory of God and the good of mankind for its object, and one that originates and terminates in self. The former of these passages should be read in connection with what precedes and follows it, (1 Corinthians 10:31-33.) Hence it appears plain, that the things in which the Apostle pleased all, men, require to be restricted to such things as tend to their ‘profit, that they may be saved.’ Whereas the things in which, according to the latter passage, he could not please men, and yet be the servant of Christ, were of a contrary tendency. Such were the objects pursued by the false teachers whom he opposed, and who desired to ‘make a fair show in the flesh, lest they should suffer persecution for the cross of Christ.’ (1 Corinthians 6:12.) The former is that sweet inoffensiveness of spirit which teaches us to lay aside all selfwill and self-importance, that charity which ‘seeketh not her own,’ and ‘is not easily provoked;’ it is that spirit, in short, which the same writer elsewhere recommends from the example of Christ himself: ‘We, then, who are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor, for his good to edification: for even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.’ But the latter spirit referred to is that sordid compliance with the corruptions of human nature, of which flatterers and deceivers have always availed themselves, not for the glory of God or the good of men, but for the promotion of their own selfish designs.” — Fullers Works, volume 3. — Ed.

CHAPTER 11

1 Corinthians 11:1-16

1. Be ye followers of me, even as I also am of Christ.

1. Imitatores mei estote, sicut et ego Christi.

2. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

2. Laudo autem vos, fratres, quod omnia mea meministis et traditiones “Mes ordonnances;” — “My ordinances.” tenetis, quemadmodum vobis tradidi.

3. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

3. Volo autem vos scire, quod omnis viri caput est Christus, caput autem mulieris, vir: caput autem Christi, Deus.

4. Every man praying or prophesying, having his head covered, dishonoureth his head.

4. Omnis vir orans aut prophetans velato capite, dedecore afficit caput suum.

5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

5. Omnis mulier orans aut prophetans aperto capite, dedecore afticit caput suum: perinde enim acsi radatur.

6. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

6. Si enim non velatur mulier, etiam tondeatur: si autem mulieri turpe est tonderi aut radi, veletur.

7. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

7. Vir quidem velato esse capite non debet, quum sit imago et gloria Dei: mulier autem gloria viri est.

8. For the man is not of the woman; but the woman of the man.

8. Non enim est virex muliere, sed mulier ex viro.

9. Neither was the man created for the woman; but the woman for the man.

9. Etenim non est creatus vir mulieris causa, sed mulier causa viri.

10. For this cause ought the woman to have power on her head because of the angels.

10. Propterea debet mulier potestatem habere super caput suum, propter angelos.

11. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

11. Caeterum neque vir absque muliere, neque mulier absque viro in Domino.

12. For as the woman is of the man, even so is the man also by the woman; but all things of God.

12. Quemadmodum enim mulier ex viro, sic et vir per mulierem: olnnia autem ex Deo.

13. Judge in yourselves: is it comely that a woman pray unto God uncovered?

13. In vobis ipsis iudicate, deceatne mulierem retecto capite Deum precari.

14. Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

14. An ne ipsa quidem natura vos docet, quod si vir comam alat, dedecus illi sit?

15. But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

15. Si vero mulier comam alat, gloria sit illi? quoniam illi coma instar velamenti data est.

16. But if any man seem to be contentious, we have no such custom, neither the churches of God.

16. Quodsi quis videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesiae Dei.

CHAPTER 10

1Co 10:1-33. Danger of Fellowship with Idolatry Illustrated in the History of Israel: Such Fellowship Incompatible with Fellowship in the Lord's Supper. Even Lawful Things Are to Be Forborne, so as Not to Hurt Weak Brethren.

1. Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.

ignorant--with all your boasted "knowledge."

our fathers--The Jewish Church stands in the relation of parent to the Christian Church.

all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Psa 105:37) [Bengel]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (1Co 10:1-4). Five times, correspondingly, they sinned (1Co 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (1Co 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Co 9:24), "They which run in a race, run all, but one receiveth the prize."

under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence (Ex 13:21, 22; Psa 105:39; compare Is 4:5).

passed through the sea--by God's miraculous interposition for them (Ex 14:29).

2. And--"And so" [Bengel].

baptized unto Moses--the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh 1:17; He 3:5, 6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (Ex 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (Joh 3:5; Ac 10:44-47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.

3. same spiritual meat--As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Co 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [Grotius and Alford] Ga 4:29, "born after the Spirit," that is, supernaturally. Psa 78:24, "corn of heaven" (Psa 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Joh 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare He 4:2).

4. drink--(Ex 17:6). In Nu 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called.

spiritual Rock that followed them--rather, "accompanied them." Not the literal rock (or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on Nu 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare De 9:21). But Christ, the "Spiritual Rock" (Psa 78:20, 35; De 32:4, 15, 18, 30, 31, 37; Is 28:16; 1Pe 2:6), accompanied them (Ex 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (Ex 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Ex 15:24, 25; 17:6; Nu 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13, 14; see on 1Co 10:3).

5. But--though they had so many tokens of God's presence.

many of them--rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.

not--in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c.

God--whose judgment alone is valid.

for--the event showed, they had not pleased God.

overthrown--literally, "strewn in heaps."

in the wilderness--far from the land of promise.

6. were--Greek, "came to pass as."

our examples--samples to us of what will befall us, if we also with all our privileges walk carelessly.

lust--the fountain of all the four other offenses enumerated, and therefore put first (Jas 1:14, 15; compare Psa 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (Nu 11:4, 33, 34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.

7. idolaters--A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (1Co 8:10, 11; 10:14, 20, 21; Ex 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at 1Co 10:16.

some--The multitude follow the lead of some bad men.

play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Ac 7:41).

8. fornication--literally, Fornication was generally, as in this case (Nu 25:1-18), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians (1Co 5:1, 9; 6:9, 15, 18; 1Co 8:10). Balaam tempted Israel to both sins with Midian (Re 2:14). Compare 1Co 8:7, 9, "stumbling-block," "eat ... thing offered unto ... idol."

three and twenty thousand--in Nu 25:9 "twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of the subject matter and thought, than against verbal inspiration. The solution is: Moses in Numbers includes all who died "in the plague"; Paul, all who died "in one day"; one thousand more may have fallen the next day [Kitto, Biblical Cyclopædia]. Or, the real number may have been between twenty-three thousand and twenty-four thousand, say twenty-three thousand five hundred, or twenty-three thousand six hundred; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numbers near the exact one, and the other writer the other [Bengel]. Whichever be the true way of reconciling the seeming discrepant statements, at least the ways given above prove they are not really irreconcilable.

9. tempt Christ--So the oldest versions, Irenæus (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (1Co 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Nu 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1Co 10:9, "God," to harmonize it with Nu 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (Ex 17:2, 7. Compare Ro 14:11, with Is 45:22, 23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (Ex 23:20, 21; 32:34; Is 63:9). Though they drank of "that Rock ... Christ" (1Co 10:4), they yet complained for want of water (Ex 17:2, 7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare Joh 8:56; He 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Psa 95:8, 9; Nu 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.

10. some of them ... murmured--upon the death of Korah and his company, who themselves were murmurers (Nu 16:41, 49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Ex 16:8, 10). Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ.

destroyed--fourteen thousand seven hundred perished.

the destroyer--THE same destroying angel sent by God as in Ex 12:23, and 2Sa 24:16.

11. Now ... these things ... ensamples--resuming the thread of 1Co 10:6. The oldest manuscripts read, "by way of example."

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

12. thinketh he standeth--stands and thinks that he stands [Bengel]; that is, stands "by faith ... well pleasing" to God; in contrast to 1Co 10:5, "with many of them God was not well pleased" (Ro 11:20).

fall--from his place in the Church of God (compare 1Co 10:8, "fell"). Both temporally and spiritually (Ro 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.

13. 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; Is 27:3, 8; Re 3:10). "God is faithful" to the covenant which He made with you in calling you (1Th 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (1Co 10:9; Mt 4:7).

way to escape--(Jr 29:11; 2Pe 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 (Jas 1:2-4, 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 (2Co 12:7-9).

14. Resuming the argument, 1Co 10:7; 1Co 8:9, 10.

flee--Do not tamper with it by doubtful acts, such as eating idol meats on the plea of Christian liberty. The only safety is in wholly shunning whatever borders on idolatry (2Co 6:16, 17). The Holy Spirit herein also presciently warned the Church against the idolatry, subsequently transferred from the idol feast to the Lord's Supper itself, in the figment of transubstantiation.

15. Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Ac 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so.

To wise men--refers with a mixture of irony to the Corinthian boast of "wisdom" (1Co 4:10; 2Co 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."

16. The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mt 26:27; Lu 22:17, 20).

we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare 1Co 10:18, "They who eat ... are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Ep 5:30, 32), and of the benefits of His sacrifice on the cross (compare 1Co 10:18). In contrast to this is to have "fellowship with devils" (1Co 10:20). Alford explains, "The cup ... is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup ... is the blood," or "the bread ... is the body," but "is the communion [joint-participation] of the blood ... body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Le 17:11, 12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1Co 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.

17. one bread--rather, "loaf." One loaf alone seems to have been used in each celebration.

and one body--Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).

we ... all--Greek, "the whole of us."

18. Israel after the flesh--the literal, as distinguished from the spiritual, Israel (Ro 2:29; 4:1; 9:3; Ga 4:29).

partakers of the altar--and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.

19-20. What say I then?--The inference might be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating idol-meats they had fellowship with the god. This verse guards against such an inference: "What would I say then? that a thing sacrificed to an idol is any real thing (in the sense that the heathen regard it), or that an idol is any real thing?" (The oldest manuscripts read the words in this order. Supply "Nay") "But [I say] that the things which the Gentiles sacrifice, they sacrifice to devils (demons)." Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are or are not conscious of it (De 32:17; Le 17:7; 2Ch 11:15; Psa 106:37; Re 9:20). "Devil" is in the Greek restricted to Satan; "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (compare the English word "panic," from Pan, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now); just as fear is the spirit of Satan and his demons (Jas 2:19).

21. Ye cannot drink the cup of the Lord--really and spiritually; though ye may outwardly (1Ki 18:21).

cup of devils--in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol.

the Lord's table--The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (compare Mal 1:7, "altar ... table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices (Is 65:11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jews' sacrifice was but a shadow of the substance which was to come. Our one sacrifice of Christ is the only substantial reality; therefore, while the partaker of the Jew's sacrificial feast partook rather "of the altar" (1Co 10:18) than of God manifested fully, and the heathen idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity.

22. Do we provoke the Lord to jealousy?--by dividing our fellowship between Him and idols (Eze 20:39). Is it our wish to provoke Him to assert His power? De 32:21 is before the apostle's mind [Alford], (Ex 20:5).

are we stronger?--that we can risk a contest with Him.

23. All things are lawful for me, &c.--Recurring to the Corinthian plea (1Co 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me."

edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Ac 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (1Co 6:12). Their use or non-use is to be regulated by regard to edification.

24. (1Co 10:33; 1Co 13:5; Ro 15:1, 2).

25. shambles--butchers' stalls; the flesh market.

asking no question--whether it has been offered to an idol or not.

for conscience' sake--If on asking you should hear it had been offered to idols, a scruple would arise in your conscience which was needless, and never would have arisen had you asked no questions.

26. The ground on which such eating without questioning is justified is, the earth and all its contents ("the fulness thereof," Psa 20:1; 50:12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to be eaten (Ro 14:14, 20; 1Ti 4:4, 5; compare Ac 10:15).

27. ye be disposed to go--tacitly implying, they would be as well not to go, but yet not forbidding them to go (1Co 10:9) [Grotius]. The feast is not an idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol.

for conscience' sake--(See on 1Co 10:25).

28. if any man--a weak Christian at table, wishing to warn his brother.

offered in sacrifice unto idols--The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided.

for conscience' sake--not to cause a stumbling-block to the conscience of thy weak brother (1Co 8:10-12).

for the earth is the Lord's, &c.--not in the oldest manuscripts.

29. Conscience ... of the other--the weak brother introduced in 1Co 10:28.

for why is my liberty judged off another man's conscience?--Paul passes to the first person, to teach his converts by putting himself as it were in their position. The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern. If a guest know the meat to be idol meat while I know it not, I have "liberty" to eat without being condemned by his "conscience" [Grotius]. Thus the "for," &c., is an argument for 1Co 10:27, "Eat, asking no questions." Or, Why should I give occasion by the rash use of my liberty that another should condemn it [Estius], or that my liberty should cause the destruction of my weak brother?" [Menochius]. Or, the words are those of the Corinthian objector (perhaps used in their letter, and so quoted by Paul), "Why is my liberty judged by another's conscience?" Why should not I be judged only by my own, and have liberty to do whatever it sanctions? Paul replies in 1Co 10:31, Your doing so ought always to be limited by regard to what most tends "to the glory of God" [Vatablus, Conybeare and Howson]. The first explanation is simplest; the "for," &c., in it refers to "not thine own" (that is, "not my own," in Paul's change to the first person); I am to abstain only in the case of liability to offend another's conscience; in cases where my own has no scruple, I am not bound, in God's judgment, by any other conscience than my own.

30. For--The oldest manuscripts omit "For."

by grace--rather, "thankfully" [Alford].

I ... be partaker--I partake of the food set before me.

evil spoken of--by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes.

give thanks--which consecrates all the Christian's acts (Ro 14:6; 1Ti 4:3, 4).

31. Contrast Zec 7:6; the picture of worldly men. The godly may "eat and drink," and it shall be well with him (Jr 22:15, 16).

to the glory of God--(Col 3:17; 1Pe 4:11)--which involves our having regard to the edification of our neighbor.

32. Give none offence--in things indifferent (1Co 8:13; Ro 14:13; 2Co 6:3); for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offense may be the result (1Co 1:23). Giving offense is unnecessary, if our own spirit cause it; necessary, if it be caused by the truth.

33. I please--I try to please (1Co 9:19, 22; Ro 15:2).

not seeking mine own--(1Co 10:24).

many--rather as Greek, "THE many."

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

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

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

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

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Now - That ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud - That eminent token of God's gracious presence, which screened them from the heat of the sun by day, and gave them light by night. And all passed through the sea - God opening a way through the midst of the waters. Exod 13:21 Exod 14:22

And were all, as it were, baptized unto Moses - initiated into the religion which he taught them. In the cloud and in the sea - Perhaps sprinkled here and there with drops of water from the sea or the cloud, by which baptism might be the more evidently signified.

And all ate the same manna, termed spiritual meat, as it was typical, Of Christ and his spiritual benefits: Of the sacred bread which we eat at his table. Exod 16:15.

And all drank the same spiritual drink - Typical of Christ, and of that cup which we drink. For they drank out of the spiritual or mysterious rock, the wonderful streams of which followed them in their several journeyings, for many years, through the wilderness. And that rock was a manifest type of Christ - The Rock of Eternity, from whom his people derive those streams of blessings which follow them through all this wilderness. Exod 17:6.

Yet - Although they had so many tokens of the divine presence. They were overthrown - With the most terrible marks of his displeasure.

Now these things were our examples - Showing what we are to expect if, enjoying the like benefits, we commit the like sins. The benefits are set down in the same order as by Moses in Exodus; the sins and punishments in a different order; evil desire first, as being the foundation of all; next, idolatry, 1Co 10:7,14; then fornication, which usually accompanied it, 1Co 10:8; the tempting and murmuring against God, in the following verses. As they desired - Flesh, in contempt of manna. Num 11:4

Neither be ye idolaters - And so, "neither murmur ye," 1Co 10:10. The other cautions are given in the first person; but these in the second. And with what exquisite propriety does he vary the person! It would have been improper to say, Neither let us be idolaters; for he was himself in no danger of idolatry; nor probably of murmuring against Christ, or the divine providence. To play - That is, to dance, in honour of their idol. Exod 32:6.

And fell in one day three and twenty thousand - Beside the princes who were afterwards hanged, and those whom the judges slew so that there died in all four and twenty thousand. Num 25:1,9.

Neither let us tempt Christ - By our unbelief. St. Paul enumerates five benefits, 1Co 10:1 - 4; of which the fourth and fifth were closely connected together; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth sin, he shows it was committed against Christ. As some of them tempted him - This sin of the people was peculiarly against Christ; for when they had so long drank of that rock, yet they murmured for want of water. Num 21:4, &c

The destroyer - The destroying angel. Num 14:1,36

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

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

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.

Flee from idolatry - And from all approaches to it.

The cup which we bless - By setting it apart to a sacred use, and solemnly invoking the blessing of God upon it. Is it not the communion of the blood of Christ - The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ. The communion of the body of Christ - The means of our partaking of those benefits which were purchased by the body of Christ - offered for us.

For it is this communion which makes us all one. We being many are yet, as it were, but different parts of one and the same broken bread, which we receive to unite us in one body.

Consider Israel after the flesh - Christians are the spiritual "Israel of God." Are not they who eat of the sacrifices partakers of the altar - Is not this an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols?

What say I then - Do I in saying this allow that an idol is anything divine? I aver, on the contrary, that what the heathens sacrifice, they sacrifice to devils. Such in reality are the gods of the heathens; and with such only can you hold communion in those sacrifices.

Ye cannot drink the cup of the Lord, and the cup of devils - You cannot have communion with both.

Do we provoke the Lord to jealousy - By thus caressing his rivals? Are we stronger than he - Are we able to resist, or to bear his wrath?

Supposing this were lawful in itself, yet it is not expedient, it is not edifying to my neighbour.

His own only, but another's welfare also.

The apostle now applies this principle to the point in question. Asking no questions - Whether it has been sacrificed or not.

For God, who is the Creator, Proprietor, and Disposer of the earth and all that is therein, hath given the produce of it to the children of men, to be used without scruple. Psalm 24:1

For his sake that showed thee, and for conscience' sake - That is, for the sake of his weak conscience, lest it should be wounded.

Conscience I say, not thy own - I speak of his conscience, not thine. For why is my liberty judged by another's conscience - Another's conscience is not the standard of mine, nor is another's persuasion the measure of my liberty.

If I by grace am a partaker - If I thankfully use the common blessings of God.

Therefore - To close the present point with a general rule, applicable not only in this, but in all cases, Whatsoever ye do - In all things whatsoever, whether of a religious or civil nature, in all the common, as well as sacred, actions of life, keep the glory of God in view, and steadily pursue in all this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own soul, then in all mankind.

Give no offence - If, and as far as, it is possible.

Even as I, as much as lieth in me, please all men.

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

The Apostle saw that many in this Church of Corinth were puffed up with their knowledge, and other gifts and great priviledges with which God had blessed them; as also with the opinion of their being a Gospel-Church, and some of the first-fruits of the Gentiles unto Christ, and might therefore think, that they needed not to be pressed to such degrees of strictness and watchfulness; to beat them therefore off from this confidence and vain presumption, the Apostle here sets before them the example of the Church of the Jews, when he tells them, he would not have them ignorant, his meaning is, he would have them know and remember, he would have them well acquainted with, and to reflect upon this, That all the Jews in Moses his time, whom he calls their Father's, not according to the flesh; for the Corinthians were not descended from Jews, but with respect to the Covenant, and their relation they stood unto God, as they were the only people God had on Earth; these, he saith, were all of them (the whole Camp of Israel) under very great priviledges, of which he reckoneth divers, they were under the conduct of the Cloud, Exod. 13.21.

and they all obtained the favour of God so far for them, as to divide the Red sea, so as they passed through it upon dry ground.

Marginal references: Num. 9.18. Deut. 1.33. Neh. 9.12, 19. Psal. 78.14.; Exod. 14.22. Josh. 4.23.

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

There are two great difficulties in this verse: 1. What is meant by Moses. 2. How and why the Israelites are said to be baptized unto Moses. Some understand by Moses the person of Moses: others, the Law or Doctrine of Moses. Those who by Moses understand the person of Moses, are divided in their opinions, Whether the Preposition [non-Latin text not transcribed], which signifieth divers things, were better translated by, or into, or unto, or together with. Some think it were better translated by, and thus all the Jews were baptized by Moses in the Cloud and in the Sea, that is, by his Ministry, and thus this very Particle is translated, Acts 7.53. & 19.3. Some think it were better translated in Moses, that is, Moses going before them, when they were under the conduct of the Cloud, and when they passed through the Red sea. Others judge it better translated into Moses, that is, either Moses going before them: or, 2. as Moses was a Type of Christ, Gal. 3.19. Some would have the Particle here to signifie together with. Others even unto Moses, Moses himself not being excepted from that Baptism in the Cloud and in the Sea. Others by Moses here understand the Doctrine and Law of Moses: thus the term Moses is used, Luke 16.29. Acts 15.21. So they say, that to be baptized into Moses, is to believe Moses so far, as to follow his conduct through the Sea, and under the Cloud. 2. The second difficulty, is to resolve what is meant by being baptized: the word signifieth in the common acception of it, a being washed; in the Ecclesiastical acception, it signifies an holy Institution of the New Testament, according to which Christians are initiated into the Church of God, by washing them In the Name of the Father, Son, and Holy Ghost. Now how could the Jews be sad either to be washed (that is, baptized) either in Moses, or by Moses, or with Moses, or into Moses? Whenas the History of the Old Testament tells us, That both Moses and all the Israelites went through the Sea on dry ground, and we do not read, that the Cloud under the conduct of which the Israelites journied, ever poured down any water with which the Iews, or Moses their Leader, could be washed. Answ. Some think, that the Cloud which passing over the Israelites, was all darkness to their Enemies, yet poured down water for the refreshing of the Israelites, as it passed over their heads, and that this is hinted to us by the Psalmist, Psal. 68.7, 8, 9. Others think, that the Apostle applieth the term of Baptism to a priviledge of which the old Israelites had as much reason to glory, as the Corinthians had of their Baptism, properly so called. Others say, that the Israelites walking under the Cloud and through the Sea, which was darkness and destruction to their Adversaries, was a figure of Baptism, the Seal of the New Testament, by which Christs Victory over our spiritual Enemies is confirmed to us, and in that respect the Apostle maketh use of this term baptized. Others most probably think, that the Apostle useth this term, in regard of the great Analogy betwixt Baptism (as it was then used) the persons going down into the waters, and being dipped in them; and the Israelites going down into the Sea, the great receptacle of water, though the water at that time were gathered on heaps on either side of them; yet they seemed buried in the waters, as persons in that Age were when they were baptized, and for being baptized in the Cloud, there is a great probability that the Cloud did showre down rain, according to what is quoted out of the Psalmist.

3 And did all eat the same spiritual meat .

Those of the Jews that perished in the Wilderness, did all eat the same Manna which Caleb and Ioshua a[illegible: 1 letter]e of, who went into Canaan. Or those Iews that so perished in the Wilderness did eat the same spiritual meat that we do, they in the Type, we in the Antitype. Manna is called spiritual meat: 1. Because it was bread came down from Heaven, the habitation of spiritual Beings, Ioh. 6.31. 2. It was miraculously produced. 3. Because it was Angels food given out by their ministry. 4. But principally, because it signified Christ, who was the true Bread from Heaven, Ioh. 6.32.

Marginal references: Exod. 16.[illegible: 2 letters]

4 And did all drink the same spiritual drink : for they drank of that spiritual Rock that followed them, and that Rock-was Christ .

And all the Jews, as well those that perished in the Wilderness, as those that were preserved to go into Canaan, they drank of the water which came out of the Rock, of which we read, Exod. 17.6. Num. 20.11. which water was spiritual drink in the same respects that the Manna was spiritual meat, being miraculously produced, and being a figure of Christ. For,

saith the Apostle, That Rock was Christ, that is, that Rock did signifie or prefigure Christ, the Rock was Christ in the same sense that the Bread in the Lords Supper is the Body of Christ, that is, a sign which by Divine Institution did signifie Christ. Here ariseth a question in what sense it is said, That the Rock followed them? That by the Rock is to be understood the water that God made to flow out of the Rock, is evident; but though we read of water twice fetched out of the Rock upon Moses smiting of it, once at Rephidim, before they came so far as Mount Sinai, Exod. 17.6. another time at Cadesh, Num. 20.7, 8. yet we no where read in the History of the Jewish journeyings to Canaan, that the Rock followed them. But this is not the only thing that we read in the New Testament relating to the History of the Old Testament, with some circumstances which we do not find recorded there, it is enough that it is plainly asserted here, and it must be presumed, or how can we imagine, that the Israelites were supplied with water for forty years together? Whereas some object, That if the water, which came out of the Rock at Rephidim, had followed them, there would have been no need of Moses striking the Rock at Kadesh: It is answered, That God, to try them, probably caused the water to stop. For the Analogy betwixt the Rock and Christ, Divines make it to lie in these particulars. 1. That Christ is the firm and unmoveable Foundation of his Church, called therefore a Stone, a tried Stone, Isa. 28.16. Rom. 9.33. 1 Pet. 2.6. 2. As this Rock sent out no water for the refreshment of the Israelites, till Moses had struck it: So all the benefit we have from Christ as Mediator, floweth from him as smitten of God, and afflicted. 3. As the water of the Rock served both for cleansing, and upholding life in satisfying thirst: So the Blood of Christ is useful to the Soul, both for washing from the guilt of sin, and the upholding spiritual life in a Soul. 4. As the Rock that followed the Israelites, afforded water not only to that generation that were alive and present when the Rock was smitten, but to all the succeeding generations, until the Israelites came in Canaan: So the Blood of Christ is not useful only to his people in this or that place or Age, but to all that shall believe in him, and that till they shall come into the heavenly Canaan.

Marginal references: Psal. 7[illegible: 1 letter].[illegible: 2 letters]; Or, [illegible: 1 span] the[illegible: 1 letter].

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

These many were no less than that whole generation, which were at that time twenty years old and upward, according to the threatning, Num. 14.28, 29. of the accomplishment of which we read, Num. 26.64, 65.

as an instance of Gods being displeased with them, he giveth their falling in the Wilderness It is very possible, that many of these were the objects of Gods eternal and special love, and eternally saved, notwithstanding their joyning with worser men, in their rebellion and murmuring; but that signal judgment of God upon them, was enough to prove, that their being baptized into Moses, in the Cloud, and in the Sea, and being made partakers of those great priviledges of eating spiritual meat, and drinking spiritual drink, typifying Christ, did not set them out of the danger of Gods judgments, which is the use the Apostle maketh of it.

6 Now these things were our examples , to the end that we should not lust after evil things , as they also lusted .

Our Types or Patterns (as the Greek word signifies) we may, by Gods dispensations to them, learn what God will be to us: as they were patterns to us, of persons injoying great spiritual priviledges, so they are also examples or patterns to shew us what we may expect from God,

and to deter us from such practices, as brought the vengeance of God upon them: which was their sinful lustings or desirings of things which God had forbidden,

as they did the Flesh-pots, and Onions, and Garlick of Egypt, and to return thither again. Num. 11.4, 33. Chap. 14.2, 3, 4.

Marginal references: [illegible: 1 span] f[illegible: 1 letter]g[illegible: 3 letters]s [illegible: 1 word].; [illegible: 1 word] 106.14.

7 Neither be ye idolaters, as were some of them ; as it is written, * The people sate down to eat and drink, and rose up to play .

The people of Israel being first inticed to whoredom with the daughters of Moab, were after that, Num. 25.2. invited to the Sacrifices of their Gods, and did eat, and bowed down to their Gods. So, either worshipped the Creature instead of the Creator, or worshipped the Creator in and by the Creature.

Thus it is written in Exod. 32.6. (which History mentioneth another Idolatry) they were guilty of in worshipping the golden Calf.) They were wont to have Feasts after their Sacrifices, and passtimes and diversions after such Feasts; and particularly we are told in the History concerning the golden Calf, that they danced before it. Stephen, Acts 7.41. saith, They rejoiced in the work [illegible: 1 letter]f their hands.

8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand .

The story to which this verse relates is, that, Num. 25.1, 9. when Balaam could not curse the Israelites, he advised the debauching of them by the Moabitish women, first inticing them to Fornication and Adultery, then to Idolatry: and they were inticed, which caused a plague amongst them, which destroyed amongst them in one day three and twenty thousand (saith our Apostle,) Moses saith, that there dyed four and twenty thousand; there are many guesses for the clearing of that seeming contradiction: Some say, that Moses mentioneth not one day, there might in all dye 24000, but not all the same day, nor possibly by the same death. But nothing is in Scripture more ordinary, than to speak of things or persons in round numbers, though something over or under; and also to speak according to the common reckoning of people, who also may tal[illegible: 2 letters] variously. Some might report 23, some 24000: or possibly Paul chose to mention the lesser, rather than the greater round number. The sense of Moses might be about 24000, or near up to that number, all of which probably had not been guilty of Adultery or Fornication. Paul saith, there dyed 23000. If there did dye 24000, there must needs dye 23000.

Marginal references: [illegible: 1 span] 29.

9 Neither let us tempt Christ , as some of them also tempted, and were destroyed of serpents .

To tempt in the general notion of the term, signifies to make a tryal, applied unto God; it signifieth to make a tryal of God, either with reference to his power, Psal. 7.8, 9, 10. or to his truth and goodness; not to be satisfied with Gods word, but to challenge him to a sensible demonstration, is to tempt God: Or else tempting may signifie more generally, to provoke God; for indeed all notorious sinning against God is a tempting of God, not believing the wrath of God, which he hath revealed in his Word against sin, till men feel it.

The term Christ here is very remarkable to prove Christs Divine Nature and Existence before he was incarnate; for the same person who is here called Christ, is called God, Psal. 106.14. and Iehovah also in the same Psalm; neither could they have tempted Christ at that time, if at that time he had not been existent.

By Serpents he meaneth the fiery Serpents, we have the History, Num. 21.6, 7

Marginal references: [illegible: 1 word] 27.2,; [illegible: 1 word] [illegible: 2 letters].9.

10 Neither murmur ye, as some of them also murmured , and were destroyed of the destroyer .

Murmuring signifies the speaking against a person or thing, out of dislike, impatience, or discontent. It was a sin the Jews were very much guilty of, as may be read Exod. 16.7, 8. Num. 14.27. Chap. 16.11. Exod. 15.24. Chap. 17.3. Num. 16.41. The Apostle may either refer to all their murmurings, when he saith,

they were (as the punishment of their sin) destroyed of the destroyer, or to that more universal murmuring upon the ill report the Spies brought up of the Land of Canaan, of which we read Num. 14.

Marginal references: Num. 14.37.

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

All these dispensations of Divine Providence in the revelations of Divine wrath against several sorts of sinners, happened to the Jews, which were Gods first and ancient people, and enjoyed those great priviledges, which were before mentioned, not only as just punishments upon them for their sins, but as Examples or Types, to let the succeeding World know what they should find God towards such kind of sinners,

and God in his wise Providence hath ordered the Record of them in holy Writ, that others who should live afterward, might read, and hear, and fear, and take warning, and beware of such wicked actions, as pulled down such vengeance upon a people, than which none can plead to a nearer relation to God, or the receiving of greater favours and priviledges from him.

The Apostles ordinarily in their Epistles speak of the World, as nigh to an end in their Age, though it hath since continued more than 1600 years; which would incline one to think, that they thought it would have been at an end before this time, but had no such Revelation from God. So true is that of our Saviour, That of that day and hour knoweth no man, and it should teach us to beware of too particular determinations in the case, which the Apostles did not make, though they spake of theirs as the last times, and themselves as such upon whom the ends of the World were come.

Marginal references: Or, Types.; Rom. 15.4. Chap. 9.10.; Phil. 4.5. Heb. 10.25.

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

Either in a right and sound judgment and opinion of things, or in a state of favour with God, or confirmed in an holy course of life and conversation. Standeth in Grace, Rom. 5.2. A man may stand in these things, and he may but think that he standeth: be it as it will, he is concerned

to take heed lest he fall, he may but think he standeth, and if so, he will fall; he may really stand in a right judgment and opinion of things, and be a Member of the Church of Christ, and yet may fall into errours and some loose practices, so as to bring down Divine vengeance upon himself; he may have Gods favour so far as concerns external privilegdes, and yet perish, as many of the Jews did in the instances before mentioned; nay, he may really stand in a state of Justification and Regeneration, and yet may fall, though not totally and finally, yet foully, so as to lose his peace, and bring Gods severe judgments upon him; therefore he that thinketh that he standeth, whether his apprehensions be false or true, had need use all means and caution that he may not fall, and that because, if he keepeth his standing, it must be by the use of due means, which God hath appointed in order to that end, though he be also kept by the power of God unto salvation, 1 Pet. 1.5.

Marginal references: Rom. 11.20.

13 There hath no temptation taken you, but what 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 .

Temptation (as hath been said before) signifieth in the general notion of it no more than Tryals, and is often so used in holy Writ. Now in regard we are tryed 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 signifie Afflictions, as Iam. 1.2. 1 Pet. 2.6. Sometimes motions made to us by God, Gen. 22.2. 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 men, [non-Latin text not transcribed], 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, Matt. 7.11. Luke 11.13. 2 Cor. 1.18. 1 Thess. 5.4. 2 Thess. 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 over-bear them to a total ruine of their Souls, and likewise the burdensom 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.

Marginal references: Or, moderate.; Chap. 1.9.; Psal. 125.3. 2 Pet. 2.9.; Jer. 29.11.

14 Wherefore, my dearly beloved, flee from idolatry .

The Apostle would have them avoid all sin, but Idolatry more especially, keeping at the utmost distance imaginable from that, being of all sins in its kind the greatest transgression; upon which account it is often in Scripture compared to Whoredom, though we ought to be afraid of, and to decline all sin; yet as God hath revealed his wrath against any particular sin more than other, so every good Christian is obliged more to detest and abhor that sin. How the Corinthians were concerned in this caution, we shall read afterwards v. 20. For though Idolatry be properly where the failure is in the ultimate or mediate object of our Worship, and the Creature is made either the ultimate term of our Worship, or the medium in and by which we worship the Creator; yet there are many other ways by which we may be partakers of the sins of others, and this sin of Idolatry in particular: and Idolatry being a sin of the greatest magnitude, from which they were bound to keep the furthest distance, they were bound to take heed of being partakers of other mens sins of this kind.

Marginal references: 2 Cor. 6.17. 1 Joh. 5.21.

I speak as to wise men: judge ye what I say .

As to the present case, you are persons that understand the Principles of Christian Religion, I will make you Judges in this case.

16 The cup of blessing which we bless , is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ? .

It is on all hands agreed, That the Apostle is here speaking of Believers communicating in the Sacrament of the Lords Supper; by the Cup of blessing, he meaneth the Cup there, which he so calleth, because we in the taking of it bless the Lord, who gave his Son to die for us; and Christ for that great love which he shewed in dying for us, we are said to bless it, because we by solemn Prayer in the Consecration of it, set it apart for that sacred use, and beg of God to bless it to us.

This Cup (saith the Apostle) is the Communion of the blood of Christ. The Cup is put for the Wine in the Cup (which is very ordinary) the Cup or Wine of Blessing signifieth that Cup of Wine to which the blessing is added, or with which in that holy Institution we thankfully remember the Death of Christ, and bless his Name for that great mercy, and the Wine or Cup of blessing, also here signifieth our religious Action in drinking of that Cup of Wine so blessed, This, saith he, is the Communion of the blood of Christ, that is, it is an Action whereby and wherein Christ communicates himself and his Grace to us, and we communicate our Souls to him; so that Christ and Believers in that Action have a mutual Communion one with another:

And as it is with the one Element in that holy Sacrament, so it is also with the other. The Bread which the Minister breaketh (according to the Institution and Example of Christ) for the Church to make use of in the Celebration of the Lords Supper, that is, their Action in eating of that Bread so broken, and divided amongst them▪ is the Communion of the Body of Christ▪ an Action wherein Christians have a Fellowship and Communion with Christ.

Marginal references: Matt. 26.26.

17 For we being many, are one bread and one body : for we are all partakers of that one bread .

Believers, though many, yet are one Body, and declare themselves to be one Body mystical, by their fellowshi[illegible: 1 letter] together in the Ordinance of the Lords Supper; as the Bread they there eat is one Bread, though it be made up of many grains of Corn, which come into the composition of that Loaf or piece of Bread which is so broken, distributed, and eaten; and the Wine they drink is one Cup, one Body of Wine, though it be made up of many particular Grapes.

And they declare themselves to be one Body, by their joynt partaking of that one Bread. Some have from hence fetched an Argument to prove the unlawfulness of communicating with scandalous sinners at the Lords Table, because we declare our selves one Body with those that communicate: but whether it will (if examined) be cogent enough, I doubt; for one Body signifieth no more than one Church, and that not invisible, but visible. So as we only declare our selves to be fellow-members of the visible Church with those with whom we partake in that Ordinance, and the visible Church may consist of persons that are [illegible: 1 letter]ad mixed with the good. So as, though undoubtedly scandalously wicked persons ought to be excluded from the holy Table, yea, and no Unbeliever hath a right to it: yet it may reasonably be doubted, whether those that partake with Unbelievers, do by it owne themselves to be Unbelievers, they only owne themselves Members of that Church, wherein there are some Unbelievers. But the scope of the Apostle is from hence to argue, That by a parity of reason, those that communicated with an idolatrous Assembly in their Sacrifices, declared themselves by that action to be one Body with those Idolaters.

Marginal references: Rom. 12.5. Chap. 12.27.

18 Behold Israel after the flesh : are not they which eat of the sacrifices, partakers of the altar? .

Israel after the flesh, was the whole seed of Iacob, the whole Body of the Jewish Church; for Believers only were Israelites after the Spirit, Rom. 9.6. called the Israel of God, Gal. 6.16.

If in the Jewish Church any persons ate of the flesh of Sacrifices offered upon Gods Altar, did they not by that act manifest, that they were Members of the Jewish Church, and owned that God, to whom those Sacrifices were offered, and that way of Worship by which God was so worshipped. By the same reason these Corinthians eating of the flesh of those Beasts in the Idols Temple, which had been offered unto Idols, did by that act declare their owning of the Idol, and that idolatrous Worship which had been there performed, and were really partakers of the idolatrous Altar.

Marginal references: Lev. 3.3.7.15.

19 What say I then? that the idol is any thing, or that which is sacrificed to idols is any thing? .

I do not by this contradict what I before said, nor now affirm, that an Idol is any thing, or the Sacrifices offered to it any thing. An Idol hath nothing in it of a Dei[illegible: 1 letter]y, nor can it either sanctifie, or pollute any thing that is set before it; the errour is in your action, as you communicate with such as are Idolaters; it is your own action that polluteth you, not the Idol, nor yet the meat set before it.

Marginal references: Chap. 8.4.

20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God : and I would not that ye should have fellowship with devils .

The Heathens might not intentionally offer Sacrifices to Devils (such a thing can hardly be supposed of men) but actually, they offered their Sacrifices to Devils; for they were Devils, that is, evil Angels, which deluded the poor Heathen, and gave Answers from the Images and Statues which they worshipped, believing the true God to be in them: which Answers they accounted for Oracles. Besides, the Apostle saith, they sacrificed to Devils, because in Gods esteem it was so, though not in their intention; God judgeth of mens acts of Worship and Homage pretendedly done unto him, not according to their intention, but according to the truth and reality of the thing: Now really the Heathen in their Sacrifices paid an Homage to Devils, though such a thing was far from their intention, and this deserves the consideration, both of the Papists, who worship Images, and also of those Protestants (if any such be) who would excuse the Papists in their Idolatries from their intentions. The Nature of Idolatry doth not lye in mens intending to worship the Creature instead of the Creator (there were hardly ever any such Idolaters in the World) but in their actual doing of the thing; and except they can find a direct Rule in holy Writ ordering the Adoration of the Creator in the Creature, or before the Creature, it is much to be fe[illegible: 2 letters]ed, that in the last day God will judge their Homage performed to the Creature, not to him.

Now, saith the Apostle, you had need take heed that by this action, you prove not your selves to have fellowship with Devils instead of Christ and the true and living God.

Marginal references: Lev. 17.7[illegible: 1 letter] Deut. 32.17▪ Psal. 1[illegible: 1 letter]6. 1[illegible: 1 letter] Rev. 9.20.

21 Ye cannot drink the cup of the Lord , and the cup of devils s: ye cannot be partakers of the Lords table, and of the table of devils .

We may either take the phrase as signifying all religio[illegible: 1 letter]s Communion under one great Act of Religion, or as particularly signifying, having a Communion with Christ in the Ordinance of the Lords Supper, which is called the Cup of the Lord, either because God hath instituted and appointed the drinking of it, or because it is done for the honour, glory, and remembrance of our Lord Christ, to remember his death until he come (as the Apostle speaketh Chap. 11.) This the Apostle tells them they could not drink of, that is, not rightly, and with a good conscience; or not really, no man that is an Idolater, or hath Communion with Idolaters in their idolatrous Acts, can have Communion with Christ:

The s[illegible: 1 letter]me is meant by the Table of the Lord, and the Table of Devils. So as I cannot see how either an idolatrous Church can be a true Church, or an Idolater a true Christian, unless we will assert, That a Body of people may be a true Church, that can have no Communion with Christ; or a man may be a true Christian, and yet have no Communion with Christ. Idolatry doubtless both divides the Soul from Christ, as he is the Head of a Believer, and as he is the Head of the Church. To call any Body of Idolaters a true Church, either Morally, or Metaphysically, is to say to those Ammi, You are the Lords people, to whom God hath said Loammi. Let them be what they will, the name of a Church belongeth not to them, if (as the Apostle affirmeth) they can have no Communion with Christ.

Marginal references: [illegible: 1 letter] Cor. 8.; Deut. 32.

22 Do we provoke the Lord to jealousie ? Are we stronger then he? .

Jealousie is a violent passion in a man, not bearing a Companion or a Rival as to a thing or person which he loveth. It is in holy Writ applied unto God, not to signifie any such extravagancy, excess, or vehemence, as attendeth that passion in men, but only his just displeasure at the giving that Homage to any Creature, which is due to him alone. It is most applied to God to express his anger against those who give Divine Homage to Idols. The Worship of God being a great piece of his glory which he hath said he will not give to another, nor his praise to graven images, Isa. 42.8. Hence Divines observe, That jealousie is attributed to God in the second Commandment, which concerns the more external Worship of God, to deter men from the violation of it, Exod. 20.5. So Exod. 34.14. Deut. 4.20. Chap. 5.9. & 6.15. and in many other Texts, it signifieth, that the Worship of God is a thing that he is very tender of, and that his will is to endure no Creature to share with him in it, and that his wrath shall flame against that man, that offers to make any Creature such a sharer.

So that it is not safe for any to do any thing of that nature, unless he could fansie himself to be stronger than God; for he that doth it, must expect the power and strength of God to be ingaged against him. Thus the Apostle hath disswaded them from eating meat sacrificed to Idols in the Idols Temple, from the impiety of it, it being a Species of Idolatry, against which God hath signally revealed his wrath. He returns in the following verses to an Argument, by which he had before disswaded it, Chap. 8. as it was against Charity, and the duty of Love, in which they were indebted to their Brethren.

Marginal references: [illegible: 1 word] 32.21.

23 All things are lawful for me , but all things are not expedient: all things are lawful for me, but all things edifie not y.

All things here must necessarily signifie many things, or at least (as some think) all those things I have spoken of, to eat [illegible: 1 word] offered to Idols, &c. But if we interpret it in the latter sense, it is not true without limitations; for the Apostle had but now determined, that to eat meat offered to Idols in the Idols Temple, was to have Communion with Devils. I had rather therefore interpret all by many, as that universal Particle must be interpreted in a great multitude of Scriptures. So as the sense is, There are many things that are lawful which are not expedient, that is, considered in themselves under due circumstances, they are lawful, but considered in such and such circumstances, are not so, because they are not for the profit, or good, but the hurt and disadvantage of others. Thus the Apostle himself expounds it in the latter clause of the verse, where he saith, they edifie not, that is, they tend not to promote the Gospel, or the Faith and Holiness of particular Christians.

Marginal references: Chap. 6.12.

24 Let no man seek his own, but anothers wealth .

It is the duty of every one who is a Disciple of Christ, not meerly to look at his own pleasure, or profit, but the profit and advantage of others, Chap. 13.5. Charity seeketh not her own (saith the Apostle) that is, it seeketh not its own with the pre [illegible: 1 letter]udice of another. So as admit, that in this practice there were nothing looked like Idolatry and impiety towards God, yet Charity or Love to your Brethren ought to deter you.

Marginal references: [illegible: 1 word] [illegible: 2 letters].1, 2. [illegible: 1 word] 2.4.

25 Whatsoever is sold in the shambles, that eat , asking no question for conscience sake .

It is possible that Butchers, before they brought their meat into the market, might offer some part of it to the Idol; or it is possible that the Priests, who had a share in the beasts offered to Idols; or the people that had offered such beasts, who also had a share returned them, might out of covetousness come and bring it to be sold in the market. The Apostle dire[illegible: 2 letters]eth the Corinthians in such cases to make no scruple, but eat of it, if it were commonly sold in the shambles, which argued, that the thing in it self, considered nakedly, was not sinful;

but yet he would have them in that case ask no questions whence it came? Or whether it had not been offered to an Idol? for the sake of other mens consciences, lest some others standing by, should take notice, that they bought and ate such me[illegible: 1 letter]t. Or their own Consciences, lest though the thing in it self, so separated from a sacred use, and returned to its common use, might be lawfully eaten, yet their consciences should afterwards reflect upon them for the doing of it.

27 If any of them which believe not, bid you to a feast , and ye be disposed to go, whatsoever is set before you eat , asking no questions for conscience sake.

The Apostle puts another case, in which they might lawfully enough eat of meat offered to an Idol, that was in case any of their Neighbours that were Heathens, invited them to dinner or supper in a private house (some add, or in the Idols Temple, if it were a Feast of friendship, not a Feast upon a Sacrifice, but I doubt that; and also whether in the Idol-Temples there were any Feasts but upon Sacrifices)

he determineth it lawful for them to go and eat whatsoever was set before them; but in this case he would also have them ask no questions for conscience sake.

Marginal references: Luke 10.7.

28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake : For the earth is the Lords, and the fulness thereof .

The meat being out of the Idols Temple, and returned to a common use, there could be no impiety in eating it, no communion with Devils, and partaking of the Table of Devils, in and by such an action; but yet there might be a breach of Charity in the action, that is, in case one were there present, who knew that it had been so offered to the Idol, and declared his offence, by telling the Christian that was about to eat, that that meat had been so offered, in that case the Apostle commandeth Christians

He gives them as a reason for it, Because the earth is the Lords, and the fulness thereof, that is, because there was other meat enough to eat. This passage taken out of the Psalmist had a something different application, v. 26. there the Apostle used it to justifie the lawfulness of their eating such meat, returned again to a common use, and exposed to sale in the shambles: here he useth it to disswade them from eating, if any let them know it had been offered to the Idol.

Marginal references: Chap. 8.10, 11.; not to eat, and that partly for his sake that shewed it, lest they should lay a stumbling-block before him, and by their example imbolden him that shewed it to do the like, though he doubted the lawfulness of it; and likewise for conscience sake, that is, for their own conscience sake, which through weakness might afterward trouble them for it, though without just cause.; Deut. 10.14, Psal. 24.1. Vers. 26.

29 Conscience, I say, not thine own, but of the others : for why is my liberty judged by another mans conscience? .

By reason of what we had, v. 28. (where the Apostle forbad eating these meats, in case any of the Feast told them they had been offered to Idols, both for his sake that told him so; and also for conscience sake) it is most reasonable to interpret those words, not thine own in this verse, not thine own only, there being frequent instances in Scripture, where the Negative Particle must be so restrained, as Ioh. 4.42. Chap. 6.27, 38.

For why should my practice in a thing, wherein I have a liberty, be censured or condemned by the conscience of another, he being perswaded, that what I do and judge that I have a liberty to do, and may do lawfully, is done by me sinfully, and I by him accounted a transgressor for it; so as, though I do a thing that is honest, yet it is not honest in the sight of all men, or of good report, whereas Christians are obliged, Rom. 12.17. to provide things honest in the sight of all men, not in his own sight meerly, and to do those things that are lovely and of good report Phil. 3.8.

Marginal references: Chap. 14.16.

30 For if I by grace be a partaker , why am I evil spoken of, for that for which I give thanks? .

If I by the goodness of God, whose the Earth is, and the fulness thereof; or by the Grace of Knowledge, by which God hath given me to understand that I may do that, as to which others less knowing stumble, can eat such meat (out of the Idols Temple) as part of it hath been offered to the Idol; or with Thanksgiving partake of such▪ meat (for so [non-Latin text not transcribed] signifies Luke 6.32. Chap. 17.9.)

Why am I blasphemed, or evilly spoken of, for that which I can give God thanks? That is, I ought not to cause another to speak evil of me for using of meat, but rather than run that danger, to abstain from such meat which I could otherwise eat of, and give God thanks: For in so doing I should but abuse my liberty, and instead of giving God thanks, I should grievously offend God, not at all consulting his Glory.

Marginal references: Or, thanksgiving.; [illegible: 1 letter] Tim. 4.3, [illegible: 1 letter],

31 Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God .

The Apostle in these three last verses, layeth down three Rules, to direct Christians how to use their liberty as to things that are of an indifferent nature, neither in themselves commanded nor forbidden in the Word of God. His first Rule is in this verse, To do whatsoever we do to the glory of God. This is a general Rule, not to be restrained to the eating of meat offered to Idols, of which the former discourse had been. It is a general Rule, not applicable alone to eating and drinking, but to all other humane actions. The reasonableness of this Rule appeareth from our consideration, That the Glory of God was the End of our Creation, Prov. 16.4. The Lord hath made all things for himself: and indeed it is impossible it should be otherwise; for whereas every reasonable Agent both propounds to himself some end of his actions, and the best end he can imagine, it is impossible but that God also in creating man, should propound to himself some End, and there being no better end than his own Glory, he could propound no other unto himself. The Glory of God being the end which he propounded to himself in creating man, it must needs follow, that that must be the chief and greatest end which any man can propound to himself in his actions. God is then glorified by us, when by our means, or by occasion of us, he is well spoken of in the World, or by our obedience to his Will: This our Saviour hath taught us, Io[illegible: 1 letter]. 17.4, 6. No man in any of his actions hath a liberty from this Rule, so as, though a man, as to many things, hath a liberty to marry, or not to marry, to eat meats, or not to eat them, to wear this apparel, or not to wear it; yet he is not even in such things as these so at liberty, but he ought to look about, and to consider circumstances, which will be most for the honour of God, the credit of the Gospel, and reputation of Religion. And the judgment of this is to be made from circumstances, the difference of which may make that unlawful, which otherwise would be lawful, and that lawful, which under other circumstances would be unlawful.

Marginal references: Col 3.17.

32 Give none offence, neither to the Jews, nor to the Gentiles nor to the church of God :

We use to say, that men are offended when they are grieved or anger'd; but these offences are not here meant (as appears by the Greek Phrase, [non-Latin text not transcribed]) but give no occasion of sin or stumbling. This care he commands us, with reference to all men; for at that time all the World fell under one of these denominations, they were either Iews, or Gentiles (that is, Heathens) or the Church of God (that is, Christians) it was always an hard matter, if not a thing impossible, for Christians to carry themselves so, as not to anger those that were no Christians; but it was not impossible for them so to behave themselves, as not to be to them any just occasion of sin:

Much less ought conscientious Christians to give offence to Christians, that made up the Church of God, and were with them Members of the same mystical Body, of which Christ is the Head.

Marginal references: Rom. 14.13. 2 Cor. 6.3.; Gr. Greeks.

33 Even as I please all men in all things , not seeking mine own profit, but the profit of many, that they might be saved .

That is, in all things wherein the Law of God hath left me a liberty; for Paul pleased no man, either in the omission of any thing which God had commanded him to do, or in the doing of any thing which God had forbidden him to do,

not seeking my own advantage, either the satisfaction of my own mind, or humor, or my own gain, but the advantage of others, especially in matters that may any way affect them as to their eternal Salvation. Thus Paul, like a good Shepherd, goeth out before the sheep, and leadeth them, and as every true Minister should be himself an example to the flock of Christ. And this is a third Rule to be observed by Christians, as to the use of the liberty which Gods Law hath lest them as to any particular actions, notwithstanding that liberty, yet they ought to have respect to the spiritual good and Salvation of others, and to do that part which their judgments inform them, will be, as least, to the spiritual damage and detriment, so most to the spiritual good and profit of the Souls of others with whom they converse.

Marginal references: Rom. 15.2. Chap. 9.19, 22.

Admonitions and Warnings. (a. d. 57.)

1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

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

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

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

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.

Against Countenancing Idolatry. (a. d. 57.)

15 I speak as to wise men; judge ye what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we being many are one bread, and one body: for we are all partakers of that one bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22 Do we provoke the Lord to jealousy? are we stronger than he?

In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed.

I. He prefaces his argument with an appeal to their own reason and judgment: "I speak to wise men, judge you what I say, v. 15. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.

II. He lays down his argument from the Lord's supper: The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf (v. 17), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.

III. He confirms this from the Jewish worship and customs: Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.

IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, v. 21. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God (v. 22): Do we provoke the Lord to jealousy? Are we stronger than he? It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, I am a jealous God. God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, Deut. xxxii. 16. And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Nah. i. 6. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation.

Christian Liberty. (a. d. 57.)

23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates.—But,

I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.

II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (v. 26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, 1 Tim. iv. 4, 5. To the pure all things are pure, Tit. i. 15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.

III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (v. 27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.

IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.

V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom. xiv. 16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.

VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (v. 31, 32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.

VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, v. 33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.

CHAP. X. Verſe 1. I would not that ye ſhould]

HIstoriae ſidae monitrices, Buchole. ſaith one. There is very good uſe to be made of other mens examples. Hiſtoria hath it's name, ſaith Plato, of ſtopping the flux of errours and evil manners. For muta to nomine de to Fabula narratur. [non-Latin text not transcribed] in Crat. What better effects ſinne hath produced in ſome man, it may in any man. Lege igitur hiſtoriam, ne ſias historia.

Verſe 2. And were all baptized] And yet were rooted out and rejected. Baptiſme ſaveth; not the putting away of the filth of the fleſh, but, &c. 1 Pet. 3.21.

Verſe 3. And did all eat] They fed upon Sacraments, and yet died in Gods diſpleaſure. The carcaſe of the Sacrament cannot give life, but the ſoul of it, which is the thing repreſented.

Verſe 4. The ſame spirituall drink] Here was no dry communion.

That ſpirituall rock that followed them] The waters of the rock,See Pſa, 195 41 Deut 9 21. the vertue and benefit went along with them: ſo ſhould the efficacy of the Lords Supper with us. We ſhould walk in the ſtrength of it, as Eliah did of his cake.

Verſe 5. They were overthrown] They died with the Sacramentall meat in their mouths: our priviledges excuſe us not, but aggravate our enormities.

Verſe 6. Were our examples] Worthily are they made examples that will not take them. Alterius perditio tua ſit cauti[illegible: 1 letter]. The deſtruction of others ſhould be a terrour to us, that we may waſh our feet in the bloud of the wicked, Pſal. 52.6. It is a juſt preſage and deſert of ruine, not to be warned.

As they alſo lusted] As at Kibroth hattaavah, where by a haſty teſtament they bequeathed a new name to the place of their buriall.

Verſe 7. And roſe up to play] Now if they were ſo cheared and ſtrengthened by theſe murthering morſels, ſhould not we be made active and abundant in Gods Word by the dainties of Gods Table? Knew ſtub. on Com.7.

Verſe 8. And fell in one day] The Apoſtle inſtead of the cloke of heat of youth, puts upon fornication a bloudy cloke, bathed in the bloud of twenty three thouſand.

Three and twenty thouſand] Moſes mentions 24000. whereof one thouſand were the chief Princes, the others inferiours, provoked to ſin by their example. But why doth the Apoſtle inſiſt in the ſpeciall puniſhment of the people? Jun paral lib. 2. p. 37. To ſhew (ſaith learned Junius) how frigid and inſufficient their excuſe is, that pretend for their ſins, the examples of their ſuperiours.

Verſe 9. Neither let us tempt] By provoking him to jealouſie, as verſ. 22. eſpecially by Idolatry, that Land-deſolating ſinne.

Verſe 10. As ſome of them alſo] viz. Numb. 14. And God ſaid Amen to it, verſ. 28. May he not juſtly ſay the ſame to our deteſtable God-damn-me's? As truly as I live, ſaith the Lord, as ye have spoken in mine eares, ſo will I do to you.

Verſe 11. For our admonition] God hangs up ſome, as it were in gibbets, for publike ex[illegible: 1 letter]mple. See ver. 6.

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

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

Verſe 13. But ſuch as is common] Such as is humane, i. e. [non-Latin text not transcribed] 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 comes from men, not from devils: Ye wreſtle againſt fleſh and bloud, &c. Or you are yet only allured to idolatry, not forced by perſecution. You gratifie your idolatrous acquaintance with your preſence at their Idol feaſts; you are tempted and ſoone taken.

But God is faithfull] When Mr Latimer ſtood at the ſtake,Act. and Mon. fol. 1579. and the tormentours 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. Ridley alſo at the ſtake, with a wonderous cheatfull look ran to Latimer, embraced and kiſted, and as they that ſtood near reported,Ibid. 1605. comforted him, ſaying, Be of good heart, brother. God will either aſſwage the fury of the flame, or elſe will ſtrengthen us to abide it.

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 feebleneſſe of ſtomach) doth leſſe trouble me then when I was out of priſon, which doth teach me the mercifull providence of God toward me. Ibid. 1459.

Verſe 14. Flee from Idolatry] He calleth their ſitting at the Idols-feaſts, though without intent of honouring the Idol, by the name of Idolatry: becauſe. 1. Hereby they yeelded a tacite conſent to that ſinne. 2. Petty matters pave a cauſey for the greater.

Verſe 13. I ſpeak as to wiſe men] i. e. Well skilled in the doctrine of the Sacraments: from one of which I am about to argue. Piſcator after he had read ſome of the Fathers, gave over for this reaſon, becauſe ſcarce any of them did rightly underſtand the uſe and efficacy of baptiſme.

Verſe 16. The cup of bleſſing] Not the Chalice, but the common cup.Dieſt de ratione ſtud[illegible: 1 letter] Theol. pag. 116. Colvin choſe rather to leave Geneva, then to uſe unleavened bread or water-cakes at the Lords Supper. We may not ſymbolize with Idolaters.

Is it not the communion] Doth it not ſignifie and ſet forth, yea, as an inſtrument, effect and exhibite this communion?

Verſe 17. And one body] By the force of faith and love, Can. 6.9. My dove is but one: the daughters ſaw her, and bleſſed her. No ſuch oneneſſe, entireneſſe any where as among the Saints. Other ſocieties are but as the clay in the toes of Nebuchadnezzars image, they may cleave together, but not incorporate one into another.

Verſe 18. Are not they which eat, &c.] See Levit. 7.15. Hence he infers that theſe Corinthians alſo eating of the Idols-ſacrifices, were defiled with idolatry: a pari.

Verſe 19. What ſay I then?] He prevents a miſtake. See cha. 8.4. Miniſters muſt in their diſcourſes meet with all objections as much as may be.

Verſe 20. They ſacrifice to devils] A good intention then excuſeth not. The Gentiles thought they had ſacrificed to God. So do the Papiſts, who yet worſhip devils, whiles they worſhip idols of gold, and ſilver, and braſſe, and ſtone, Revel. 9.20. The devil is [non-Latin text not transcribed], ſaith Syneſius an Idol-lover. In epiſt.

Verſe 21. partakers of the Lords table] Name and thing. The Popiſh opinion of Maſſe was, that it might not be celebrated, but upon an altar, or at leaſt upon a ſuperaltare, Act. and Mon. fol. 1111. Ibid. 1326. which muſt have it's prints and carects, or elſe the thing was not thought to be lawfully done. Our Communion Table they called an oyſter-board.

And the table of devils] Redwald King of Eaſt-Saxons had in the ſame Church one alter for Chriſtian Religion,Camden. and another for ſacrifice to devils.

Verſe 22. Do we provoke the Lord] As Caligula that dared his Jove to a duell: As the raging Turk at the laſt aſſault of Scodra, moſt horribly blaſpheming God.Tork. biſt. fol. 423. Pſal. 90.11. But who knoweth the power of his anger? It is ſuch as none can avert or avoid, avoid or abide.

Verſe 23.Bern. All things are not expedient] An liceat, an deceat, an expediat, are three moſt needfull queſtions. Things lawfull in themſelves may be unſeemly for our ſtate and calling; unbehovefull alſo to the benefit of others. Think unlawfull for thee whatſoever implies either inexpediency or indecency.

Verſe 24. Let no man ſeek his own] Self miſcarries us all, and makes us eccentrick in our motions, nothing more.

Verſe 25. Whatſoever is ſold &c.] A portion of the conſecrated fleſh was uſually ſold by [illegible: 1 word] Pr[illegible: 1 letter]eſts, who made their markets of it, as Aug[illegible: 1 letter]ſtine upon the Romans teſtifieth.

Verſe 26. For the earth is the Lords] God, of his bounty, ſpreads a Table for all: Make no ſcruple therefore, eat freely.

Verſe 27. And ye be dispoſed to go] Our Saviour when he ſaw that Johns auſterity was cenſured, took his liberty in the uſe of creatures, and convenient company-keeping, Luk. 7.33, 34. I do not finde where ever he was bidden to any table and refuſed. Not for the pleaſure of the diſhes, but for the benefit of ſo winning a converſation.

Verſe 28. The earth is the Lords] Therefore in caſe of ſcandall abſtain. Why ſhouldſt thou uſe this creature, as if there were no more but this? Suſpend thy liberty: Haſt not thou all the world afore thee?

Verſe 29. Why is my liberty judged] As a profane licence. We ſhould be ſhie of the very ſh[illegible: 1 letter]ws and ſhadows of ſin, Quiequid fuerit malè color atum, as Bernard hath it: if a thing look but ill favoured, abſtain from it.

Verſe 30. [non-Latin text not transcribed]. For if I by grace] Or, By thanksgiving. The ſame Greek word ſignifies both: to teach us, that a gratefull man is a gracious man. The unthankfull and the evil are ſet together as the ſame, Luk. 6.33. God is kinde to the unthankfull and to the evil.

Verſe 31. Whether therefore ye eat, &c.] Of a reverend Scotch Divine it is ſaid, That He did even eat and drink and ſleep eternall life. Theſe common actions alſo are ſteps in our Chriſtian walking, deſpiſe them not therefore, but refer them to that ſupreme ſcope. [non-Latin text not transcribed]. Xenoph. Druſ. Apophil. Socrates even in his recreations, profited his companions no leſſe then if he had been reading Lectures to them. Plato and Xenophon thought it fit and profitable that mens ſpeeches at meals ſhould be written. Quicquid agas propter Deum agas, ſaith one. Propter te Domine, propter te, ſaid another.

Verſe 32. Give none offence] This is another end we ſhould aim at, the edification of others. Finibus, non officys a vitys, diſcernuntur virtutes. Auguſtin. Two things make a good Chriſtian, good actions, and good aims.

Verſe 33. Not ſeeking mine own profit] This, ſaith Chryſoſtome, is the moſt perfect Canon of Chriſtianity, the top-gallant of true religion.

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

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

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

Were under the cloud. The cloud--the Shechinah--the visible symbol of the Divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light, Ex 13:21,22. In the dangers of the Jews, when closely pressed by the Egyptians, it went behind them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defence, Ex 14:20. In the wilderness, when travelling through the burning desert, it seems to have been expanded over the camp as a covering, and a defence from the intense rays of a burning sun. Nu 10:34, "And the cloud of JEHOVAH was upon them by day." Nu 14:14, "Thy cloud standeth over them." To this fact the apostle refers here. It was a symbol of the Divine favour and protection. Comp. Isa 4:5. It was a guide, a shelter, and a defence. The Jewish rabbins say that "the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them."--Pirke Eleazar, c. 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at a distance it appeared as a pillar.

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

(a) "under the cloud" Ex 13:21,22, Nu 9:18-22 (b) "all passed" Ex 14:19-22,29

And were all baptized. In regard to the meaning of the word baptized, Mt 3:6. We are not to suppose that the rite of baptism, as we understand it, was formally administered by Moses, or by any other person, to the Jews, for there is not the least evidence that any such rite was then known; and the very circumstances here referred to forbid such an interpretation. They were baptized "in the cloud" and "in the sea," and this cannot be understood as a religious rite administered by the hand of man. It is to be remembered that the word baptism has two senses--the one referring to the application of water as a religious rite, in whatever mode it is done; and the other the sense of dedicating, consecrating, initiating into, or bringing under obligation to. And it is evidently in this latter sense that the word is used here, as denoting that they were devoted to Moses as a leader, they were brought under his laws, they became bound to obey him, they were placed under his protection and guidance by the miraculous interposition of God. This was done by the fact that their passing through the sea and under the cloud, in this manner, brought them under the authority and direction of Moses as a leader, and was a public recognition of their being his followers, and being bound to obey his laws.

Unto Moses, (εις.) This is the same preposition which is used in the form of baptism prescribed in Mt 28:19. Mt 28:19. It means that they were thus devoted or dedicated to Moses; they received and acknowledged him as their ruler and guide; they professed subjection to his laws, and were brought under his authority. They were thus initiated into his religion, and thus recognized his Divine mission, and bound themselves to obey his injunctions. --Bloomfield.

In the cloud. This cannot be proved to mean that they were enveloped, and, as it were, immersed in the cloud, for there is no evidence that the cloud thus enveloped them, or that they were immersed in it as a person is in water. The whole account in the Old Testament leads us to suppose that the cloud either passed before them as a pillar, or that it had the same form in the rear of their camp, or that it was suspended over them, and was thus the symbol of the Divine protection. It would be altogether improbable that the dark cloud would pervade the camp. It would thus embarrass their movements, and there is not the slightest intimation in the Old Testament that it did. Nor is there any probability in the supposition of Dr. Gill and others, that the cloud, as it passed from the rear to the front of the camp, "let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water." For,

(1.) there is not the slightest intimation of this in the Old Testament.

(2.) The supposition is contrary to the very design of the cloud. It was not a natural cloud, but was a symbol of the Divine presence and protection. It was not to give rain on the Israelites, or on the land, but it was to guide, and to be an emblem of the care of God.

(3.) It is doing violence to the Scriptures to introduce suppositions in this manner without the slightest authority. It is further to be observed, that this supposition does by no means give any aid to the cause of the Baptist after all. In what conceivable sense were they, even on this supposition, immersed? Is it immersion in water when one is exposed to a shower of rain? We speak of being sprinkled or drenched by rain, but is it not a violation of all propriety of language to say that a man is immersed in a shower? If the supposition, therefore, is to be admitted, that rain fell from the cloud as it passed over the Jews, and that this is meant here by "baptism unto Moses," then it would follow that sprinkling would be the mode referred to, since this is the only form that has resemblance to a falling shower. But the supposition is not necessary. Nor is it needful to suppose that water was applied to them at all. The thing itself is improbable, and the whole case is met by the simple supposition that the apostle means that they were initiated in this way into the religion of Moses, recognized his Divine mission, and under the cloud became his followers and subject to his laws. And if this interpretation is correct, then it follows that the word baptize does not of necessity mean to immerse.

And in the sea. This is another expression that goes to determine the sense of the word baptize. The sea referred to here is the Red Sea, and the event was the passage through that sea. The fact in the case was, that the Lord caused a strong east wind to blow all night, and made the sea dry land, and the waters were divided, (Ex 14:21,) and the waters were a wall unto them on the right hand and on the left, Ex 14:22. From this whole narrative it is evident that they passed through the sea without being immersed in it. The waters were driven into high adjacent walls for the very purpose that they might pass between them dry and safe. There is the fullest proof that they were not submerged in the water. Dr. Gill supposes that the water stood up above their heads, and that "they seemed to be immersed in it." This might be true; but this is to give up the idea that the word baptize means always to immerse in water, since it is a fact, according to this supposition, that they were not thus immersed, but only seemed to be. And all that can be meant therefore is, that they were in this manner initiated into the religion of Moses, convinced of his Divine mission, and brought under subjection to him as their leader, lawgiver, and guide. This passage is a very important one to prove that the word baptism does not necessarily mean entire immersion in water. It is perfectly clear that neither the cloud nor the waters touched them. "They went through the midst of the sea on dry ground." It remains only to be asked whether, if immersion was the only mode of baptism known in the New Testament, the apostle Paul would have used the word not only so as not necessarily to imply that, but as necessarily to mean something else?

(a) "same" Ex 16:15,35, Nehh 9:15,20, Ps 78:24,25 (*) "meat" "food"

And did all eat the same spiritual meat. That is, manna; Ex 16:15,35, Nehh 9:15,20. The word meat here is used in the old English sense of the word, to denote food in general. They lived on manna. The word spiritual here is evidently used to denote that which was given by the Spirit, or by God; that which was the result of his miraculous gift, and which was not produced in the ordinary way, and which was not the gross food on which men are usually supported. It had an excellency and value from the fact that it was the immediate gift of God, and is thus called "angel's food," Ps 78:25. It is called by Josephus, "Divine and extraordinary food," Ant. iii. 1. In the language of the Scriptures, that which is distinguished for excellence, which is the immediate gift of God, which is unlike that which is gross and of earthly origin, is called spiritual, to denote its purity, value, and excellence. Comp. Rom 7:14, 1Cor 3:1, 15:44,46, Eph 1:3. The idea of Paul here is, that all the Israelites were nourished and supported in this remarkable manner by food given directly by God; that they all had thus the evidence of the Divine protection and favour, and were all under his care.

(a) "same" Ex 16:15,35, Nehh 9:15,20, Ps 78:24,25 (*) "meat" "food"

And did all drink the same spiritual drink. The idea here is essentially the same as in the previous verse, that they had been highly favoured of God, and enjoyed tokens of the Divine care and guardianship. That was manifested in the miraculous supply of water in the desert, thus showing that they were under the Divine protection, and were objects of the Divine favour. There can be no doubt that by "spiritual drink" here the apostle refers to the water that was made to gush from the rock that was smitten by Moses, Ex 17:6, Nu 20:11. Why this is called "spiritual" has been a subject on which there has been much difference of opinion. It cannot be because there was anything peculiar in the nature of the water, for it was evidently real water, fitted to allay their thirst. There is no evidence, as many have supposed, that there was a reference in this to the drink used in the Lord's Supper. But it must mean that it was bestowed in a miraculous and supernatural manner; and the word "spiritual" must be used in the sense of supernatural, or that which is immediately given by God. Spiritual blessings thus stand opposed to natural and temporal blessings, and the former denote those which are immediately given by God as an evidence of the Divine favour. That the Jews used the word "spiritual" in this manner is evident from the writings of the Rabbins. Thus they called the manna "spiritual food," (Yade Mose in Shemor Rabba, fol. 109, 3 ;) and their sacrifices they called "spiritual bread," (Tzeror Hammor, fol. 93,2.)--Gill. The drink therefore, here referred to, was that bestowed in a supernatural manner, and as a proof of the Divine favour.

For they drank of that spiritual Rock. Of the waters which flowed from that rock. The Rock here is called "spiritual," not from anything peculiar in the nature of the rock, but because it was the source to them of supernatural mercies, and became thus the emblem and demonstration of the Divine favour, and of spiritual mercies, conferred upon them by God.

That followed them. Margin, Went with, (ακολουθουσης.) This evidently cannot mean that the rock itself literally followed them, any more than that they literally drank the rock; for one is as expressly affirmed, if it be taken literally, as the other. But as when it is said they "drank of the rock," it must mean that they drank of the water that flowed from the rock; so when it is said that the "rock followed" or accompanied them, it must mean that the water that flowed from the rock accompanied them. This figure of speech is common everywhere. Thus the Saviour said, (1Cor 11:25,) "This cup is the new testament," that is, the wine in this cup represents my blood, etc.; and Paul says, (1Cor 11:25,27,) "Whosoever shall drink this cup of the Lord unworthily," that is, the wine in the cup, etc., and, "as often as ye drink this cup," etc., that is, the wine contained in the cup. It would be absurd to suppose that the rock that was smitten by Moses literally followed them in the wilderness; and there is not the slightest evidence in the Old Testament that it did. Water was twice brought out of a rock to supply the wants of the children of Israel. Once at Mount Horeb, as recorded in Ex 17:6, in the wilderness of Sin, in the first year of their departure from Egypt. The second time water was brought from a rock about the time of the death of Miriam, at Kadesh, and probably in the fortieth year of their departure from Egypt, Nu 20:1. It was to the former of these occasions that the apostle evidently refers. In regard to this we may observe,

(1.) that there must have been furnished a large quantity of water to have supplied the wants of more than two millions of people.

(2.) It is expressly stated, (De 9:21,) that "the brook () stream, torrent, or river, see Nu 34:5, Josh 15:4,47; 1Kgs 8:65, 2Kgs 24:7 descended out of the mount," and was evidently a stream of considerable size.

(3.) Mount Horeb was higher than the adjacent country; and the water that thus gushed from the rock, instead of collecting into a pool and becoming stagnant, would flow off in the direction of the sea.

(4.) The sea to which it would naturally flow would be the Red Sea, in the direction of the Eastern or Elanitic branch of that sea.

(5.) The Israelites would doubtless, in their journeyings, be influenced by the natural direction of the water, or would not wander far from it, as it was daily needful for the supply of their wants.

(6.) At the end of thirty-seven years we find the Israelites at Ezion-geber, a seaport on the eastern branch of the Red Sea, where the waters probably flowed into the sea, Nu 33:36. In the fortieth year of their departure from Egypt, they left this place to go into Canaan by the country of Edom, and were immediately in distress again by the want of water. It is thus probable that the water from the rock continued to flow, and that it constituted a stream, or river; that it was near their camp all the time till they came to Ezion-geber; and that thus, together with the daily supply of manna, it was a proof of the protection of God, and an emblem of their dependence. If it be said that there is now no such stream to be found there, it is to be observed that it is represented as miraculous, and that it would be just as reasonable to look for the daily descent of manna there in quantities sufficient to supply more than two millions of men, as to expect to find the gushing and running river of water. The only question is, whether God can work a miracle, and whether there is evidence that he has done it. This is not the place to examine that question. But the evidence is as strong that he wrought this miracle as that he gave the manna, and neither of them is inconsistent with the power, the wisdom, or the benevolence of God.

And that Rock was Christ. This cannot be intended to be understood literally, for it was not literally true. The rock from which the water flowed was evidently an ordinary rock, a part of Mount Horeb; and all that this can mean is, that that rock, with the stream of water thus gushing from it, was a representation of the Messiah. The word was is thus often used to denote similarity or representation, and is not to be taken literally. Thus, in the institution of the Lord's Supper, the Saviour says of the bread, "This is my body," that is, it represents my body. Thus also of the cup, "This cup is the new testament in my blood," that is, it represents my blood, 1Cor 11:24,25. Thus the gushing fountain of water might be regarded as a representation of the Messiah, and of the blessings which result from him. The apostle does not say that the Israelites knew that this was designed to be a representation of the Messiah, and of the blessings which flow from him, though there is nothing improbable in the supposition that they so understood and regarded it, since all their institutions were probably regarded as typical. But he evidently does mean to say that the rock was a vivid and affecting representation of the Messiah; that the Jews did partake of the mercies that flow from him; and that even in the desert they were under his care, and had in fact among them a vivid representation of him, in some sense corresponding with the emblematic representation of the same favours which the Corinthian and other Christians had in the Lord's Supper. This representation of the Messiah, perhaps, was understood by Paul to consist in the following things:

(1.) Christians, like the children of Israel, are passing through the world as pilgrims, and to them that world is a wilderness--a desert.

(2.) They need continued supplies, as the Israelites did, in their journey. The world, like that wilderness, does not meet their necessities, or supply their wants.

(3.) That rock was a striking representation of the fulness of the Messiah, of the abundant grace which he imparts to his people.

(4.) It was an illustration of their continued and constant dependence on him for the daily supply of their wants. It should be observed, that many expositors understand this literally. Bloomfield translates it, "And they were supplied with drink from the spiritual Rock which followed them, even Christ." So Rosenmuller, Calvin, Glass, etc. In defence of this interpretation, it is said, that the Messiah is often called "a rock" in the Scriptures; that the Jews believed that the "angel of JEHOVAH" who attended them, (Ex 3:2, and other places,) was the Messiah; and that the design of the apostle was to show that this attending Rock, the Messiah, was the source of all their blessings, and particularly of the water that gushed from the rock. But the interpretation suggested above seems to me to be most natural. The design of the apostle is apparent. It is to show to the Corinthians, who relied so much on their privileges, and felt themselves so secure, that the Jews had the very same privileges-- had the highest tokens of the Divine favour and protection, were under the guidance and grace of God, and were partakers constantly of that which adumurated or typified the Messiah, in a manner as real, and in a form as much fitted to keep up the remembrance of their dependence, as even the bread and wine in the Lord's Supper.

(b) "spiritual drink" Ex 17:6, Nu 20:11 (1) "followed" "went with"

But with many of them, etc. That is, with their conduct. They rebelled and sinned, and were destroyed. The design of the apostle here is to remind them, that although they enjoyed so many privileges, yet they were destroyed; and thus to admonish the Corinthians that their privileges did not constitute an absolute security from danger, and that they should be cautious against the indulgence of sin. The phrase rendered here "with many," (εντοιςπλειοσιν,) should have been rendered, "with most of them ;" literally, "with the many;" and it means, that with the greater part of them God was not well pleased; that is, he was pleased with but few of them.

Was not well pleased.

Was offended with their ingratitude and rebellion.

For they were overthrown, etc. That is, by the pestilence, by wars, or died by natural and usual diseases, so that they did not reach the land of Canaan. But two men of that generation, Caleb and Joshua, were permitted to enter the land of promise, Nu 14:29,30.

(*) "many" "most" (+) "overthrown" "Destroyed" (a) "in the wilderness" Nu 14:29-35, 26:64,65, Heb 3:17, Jude 1:5

Now these things. The judgments inflicted on them by God for their sins.

Were our examples. Greek, Types, (τυποι;) margin, Figures. They were not designed to be types of us, but they are to be held up as furnishing an admonition to us, or a warning that we do not sin in the same way. The same God directs our affairs that ordered theirs; and if we sin as they did, we also must expect to be punished, and excluded from the favour of God, and from heaven.

Lust after evil things. Desire those things which are forbidden, and which would be injurious. They lusted after flesh, and God granted them their desires; and the consequence was a plague, and the destruction of multitudes, Nu 11:4,31-34. So Paul infers that the Corinthian Christians should not lust after, or desire the meat offered in sacrifice to idols, lest it should lead them also to sin and ruin.

(1) "examples" "the figures" (&) "lust after" "desire" (b) "they also lusted" Nu 11:4,33,34 (|) "lusted" "desired"

Neither be ye idolaters. This caution is evidently given in view of the danger to which they would be exposed if they partook of the feasts that were celebrated in honour of idols in their temples. The particular idolatry which is referred to here is, the worship of the golden calf that was made by Aaron, Ex 32:1-6.

As it is written. Ex 32:6.

The people sat down to eat and drink. To worship the golden calf. They partook of a feast in honour of that idol. I have already observed, that it was common to keep a feast in honour of an idol, and that the food which was eaten on such an occasion was mainly the meat which had been offered in sacrifice to it. This instance was particularly to the apostle's purpose, as he was cautioning the Corinthians against the danger of participating in the feasts celebrated in the heathen temples.

And rose up to play. παιζειν. The Hebrew word used in Ex 32:6, (,) means to laugh, to sport, to jest, to mock, to insult, (Gen 21:9;) and then to engage in dances accompanied with music, in honour of an idol. This was often practised, as the worship of idols was celebrated with songs and dances. This is particularly affirmed of this instance of idol worship, (Ex 32:19;) and this was common among ancient idolaters; and this mode of worship was even adopted by David before the ark of the Lord, 2Sam 6:6, 1Chr 13:8, 15:29. All that the word "to play" here necessarily implies is, that of choral songs and dances, accompanied with revelry in honour of the idol. It was however the fact, that such worship was usually accompanied with much licentiousness; but that is not necessarily implied in the use of the word. Most of the oriental dances were grossly indecent and licentious; and the word here may be designed to include such indelicacy and licentiousness.

(c) "as it is written" Ex 32:6

Neither let us commit fornication, etc. The case referred to here was that of the licentious intercourse with the daughters of Moab, referred to in Nu 25:1-9.

And fell in one day. Were slain for their sin by the plague that prevailed.

Three and twenty thousand. The Hebrew text in Nu 25:9, is twenty-four thousand. In order to reconcile these statements, it may be observed, that perhaps twenty-three thousand fell directly by the plague, and one thousand were slain by Phinehas and his companions, (Grotius;) or it may be that the number was between twenty-three and twenty-four thousand, and it might be expressed in round numbers by either. --Macknight. At all events, Paul has not exceeded the truth. There were at least twenty-three thousand that fell, though there might have been more. The probable supposition is, that the three and twenty thousand fell immediately by the hand of God in the plague, and the other thousand by the judges; and as Paul's design was particularly to mention the proofs of the immediate Divine displeasure, he refers only to those who fell by that, in illustration of his subject. There was a particular reason for this caution in respect to licentiousness.

(1.) It was common among all idolaters; and Paul, in cautioning them against idolatry, would naturally warn them of this danger.

(2.) It was common at Corinth. It was the prevalent vice there. To Corinthianize was a term synonymous among the ancients with licentiousness.

(3.) So common was this at Corinth, that, as we have seen, (see the Introduction,) not less than a thousand prostitutes were supported in a single temple there; and the city was visited by vast multitudes of foreigners, among other reasons on account of its facilities for this sin. Christians, therefore, were in a peculiar manner exposed to it; and hence the anxiety of the apostle to warn them against it.

(d) "some of them" Nu 25:1-9

Neither let us tempt Christ, etc. The word tempt, when applied to man, means to present motives or inducements to sin: when used with reference to God, it means, to try his patience, to provoke his anger, or to act in such a way as to see how much he will bear, and how long he will endure the wickedness and perverseness of men. The Israelites tempted him, or tried his patience and forbearance, by rebellion, murmuring, impatience, and dissatisfaction with his dealings. In what way the Corinthians were in danger of tempting Christ is not known, and can only be conjectured. It may be that the apostle cautions them against exposing themselves to temptation in the idol temples--placing themselves, as it were, under the unhappy influence of idolatry, and thus needlessly trying, the strength of their religion, and making an experiment on the grace of Christ, as if he were bound to keep them even in the midst of dangers into which they needlessly ran. They would have the promise of grace to keep them only when they were in the way of their duty, arid using all other precautions. To go beyond this, to place themselves in needless danger, to presume on the grace of Christ to keep them in all circumstances, would be to tempt him, and provoke him to leave them. Mt 4:7.

As some of them also tempted. There is evidently here a word to be understood, and it may be either "Christ" or "God." The construction would naturally require the former; but it is not certain that the apostle meant to say that the Israelites tempted Christ. The main idea is that of temptation, whether it be of Christ or of God; and the purpose of the apostle is to caution them against the danger of tempting Christ, from the fact that the Israelites were guilty of the sin of tempting their leader and protector, and thus exposing themselves to his anger. It cannot be denied, however, that the more natural construction of this place is that which supposes that the word "Christ" is understood here rather than" God." In order to relieve this interpretation from the difficulty that the Israelites could not be said with any propriety to have tempted "Christ," since he had not then come in the flesh, two remarks may be made: First, by the "angel of the covenant," and the "angel of his presence," (Ex 23:20,23, 32:34 Ex 33:2, Nu 20:16, Isa 63:9, Heb 11:26,) that went with them, and delivered them from Egypt, there is reason to think the sacred writers understood the Messiah to be intended; and that he who subsequently became incarnate was he whom they tempted. And, secondly, we are to bear in mind that the term Christ has acquired with us a signification somewhat different from that which it originally had in the New Testament. We use it as a proper name, applied to Jesus of Nazareth. But it is to be remembered that it is the mere Greek word for the Hebrew "Anointed," or the "Messiah;" and by retaining this signification of the word here, no small part of the difficulty will be avoided; and the expression then will mean simply that the Israelites "tempted the Messiah;" and the idea will be that he who conducted them, and against whom they sinned, and whom they tempted, was the Messiah who afterwards became incarnate; an idea that is in accordance with the ancient ideas of the Jews respecting this personage, and which is not forbidden, certainly, in any part of the Bible.

And were destroyed of serpents. Fiery serpents. Nu 21:6.

(e) "tempt Christ" Ex 17:2,7 (f) "serpents" Nu 21:6

Neither murmur ye. Do not repine at the allotments of Providence, or complain of his dealings.

As some of them also murmured. Nu 14:2. The ground of their murmuring was, that they had been disappointed; that they had been brought out of a land of plenty into a wilderness of want; and that instead of being conducted at once to the land of promise, they were left to perish in the desert. They therefore complained of their leaders, and proposed to return again into Egypt.

And were destroyed of the destroyer. That is, they were doomed to die in the wilderness without seeing the land of Canaan, Nu 14:29. The "destroyer" here is understood by many to mean the angel of death, so often referred to in the Old Testament, and usually called by the Jews Sammael. The work of death, however, is attributed to an angel in Ex 12:23. Compare Heb 11:28. It was customary for the Hebrews to regard most human events as under the direction of angels. In Heb 2:14, he is described as he "that had the power of death." Comp. the Book of Wisdom, xviii. 22, 25. The simple idea here however is, that they died for their sin, and were not permitted to enter the promised land.

(a) "murmured" Nu 14:2,29 (b) "destroyer" 2Sam 24:16

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

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

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

(*) "things" "types" (1) "ensamples" "examples"

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

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

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

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

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

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

(a.) then the adversary will be peculiarly desirous to draw away their thoughts from God, and to lead them into sin, as their fall would most signally dishonour religion;

(b.) then they will be less likely to be on their guard, and more likely to feel themselves strong, and not to need caution and solicitude. Accordingly, it often happens that Christians, after they have been peculiarly favoured with the tokens of the Divine favour, soon relapse into their former state, or fall into some sin that grieves the hearts of their brethren, or wounds the cause of religion. So it is in revivals; so it is in individuals. Churches that are thus favoured are filled with joy, and love, and peace. Yet they become self-confident and elated; they lose their humility and their sense of their dependence; they cease to be watchful and prayerful, supposing that all is safe; and the result often is, that a season of revival is succeeded by a time of coldness and declension. And thus, too, it is with individuals. Just the opposite effect is produced from what should be, and from what need be. Christians should then be peculiarly on their guard; and if they then availed themselves of their elevated advantages, churches might be favoured with continued revivals and ever-growing piety; and individuals might be filled with joy, and peace, and holiness, and ever-expanding and increasing love.

(c) "Wherefore" Prov 28:14, Rom 11:20

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 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

Wherefore. In view of the dangers and temptations that beset you; in view of your own feebleness, and the perils to which you would be exposed in the idol temples, etc.

Flee from idolatry. Escape from the service of idols; from the feasts celebrated in honour of them; from the temples where they are worshipped. This was one of the dangers to which they were peculiarly exposed; and Paul therefore exhorts them to escape from everything that would have a tendency to lead them into this sin. He had told them, indeed, that God was faithful; and yet he did not expect God would keep them without any effort of their own. He therefore exhorts them to flee from all approaches to it, and from all the customs which would have a tendency to lead them into idolatrous practices. He returns, therefore, in this verse, to the particular subject discussed in chapter 8--the propriety of partaking of the feasts in honour of idols; and shows the danger which would follow such a practice. That danger he sets forth in view of the admonitions contained in this chapter, from 1Cor 10:1-12. The remainder of the chapter is occupied with a discussion of the question stated in 1Cor 8, whether it was right for them to partake of the meat which was used in the feasts of idolaters.

(c) "beloved" 1Jn 5:21

I speak as to wise men. I speak to men qualified to understand the subject; and present reasons which will commend themselves to you. The reasons referred to are those which occupy the remainder of the chapter.

The cup of blessing which we bless. The design of this verse and the following verses seems to be, to prove that Christians, by partaking of the Lord's Supper, are solemnly set apart to the service of the Lord Jesus; that they acknowledge him as their Lord, and dedicate themselves to him; and that, as they could not and ought not to be devoted to idols and to the Lord Jesus at the same time, so they ought not to participate in the feasts in honour of idols, or in the celebrations in which idolaters would be engaged. 1Cor 10:21. He states therefore,

(1.) that Christians are united and dedicated to Christ in the communion, 1Cor 10:16,17.

(2.) That this was true of the Israelites, that they were one people, devoted by the service of the altar to the same God, 1Cor 10:18.

(3.) That though an idol was nothing, yet the heathen actually sacrificed to devils, and Christians ought not to partake with them, 1Cor 10:19-21. The phrase, "cup of blessing," evidently refers to the wine used in the celebration of the Lord's Supper. It is called "the cup of blessing" because over it Christians praise or bless God for his mercy in providing redemption. It is not because it is the means of conveying a blessing to the souls of those who partake of it--though that is true--but because thanksgiving, blessing, and praise were rendered to God in the celebration, for the benefits of redemption. Mt 26:26 Or it may mean, in accordance with a well-known Hebraism, the blessed cup; the cup that is blessed. This is the more literal interpretation; and it is adopted by Calvin, Beza, Doddridge, and others.

Which we bless. Grotius, Macknight, Vetablus, Bloomfield, and many of the Fathers suppose that this means, "over which we bless God;" or, "for which we bless God." But this is to do violence to the passage. The more obvious signification is, that there is a sense in which it may be said that the cup is blessed, and that by prayer and praise it is set apart and rendered in some sense sacred to the purposes of religion. It cannot mean that the cup has undergone any physical change, or that the wine is anything but wine; but that it has been solemnly set apart to the service of religion, and by prayer and praise designated to be used for the purpose of commemorating the Saviour's love. That may be said to be blessed which is set apart to a sacred use, (Gen 2:3, Ex 20:11;) and in this sense the cup may be said to be blessed. See Lk 9:16: "And he took the five loaves and the two fishes, and looking up to heaven, he blessed THEM," etc. Comp. Gen 14:9, 27:23,33,41, 28:1, Lev 9:22,23, 2Sam 6:18, 1Kgs 8:14.

Is it not the communion of the blood of Christ? Is it not the emblem by which the blood of Christ is exhibited, and the means by which our union through that blood is exhibited? Is it not the means by which we express our attachment to him as Christians; showing our union to him and to each other; and showing that we partake in common of the benefits of his blood? The main idea is, that by partaking of this cup they showed that they were united to him and to each other; and that they should regard themselves as set apart to him. We have communion with one, (κοινωνια, that which is in common, that which pertains to all, that which evinces fellowship,) when we partake together; when all have an equal right, and all share alike; when the same benefits or the same obligations are extended to all. And the sense here is, that Christians partake alike in the benefits of the blood of Christ; they share the same blessings; and they express this together, and in common, when they partake of the communion.

The bread, etc. In the communion. It shows, since we all partake of it, that we share alike in the benefits which are imparted by means of the broken body of the Redeemer. In like manner it is implied, that if Christians should partake with idolaters in the feasts offered in honour of idols, that they would be regarded as partaking with them in the services of idols, or as united to them, and therefore such participation was improper.

For we. We Christians.

Being many. Greek, The many. οιπολλοι. The idea is not, as our translation would seem to indicate, that Christians were numerous, but that all (for οιπολλοι is here evidently used in the sense of παντες, all) were united, and constituted one society.

Are one bread. One loaf; one cake. That is, we are united, or are one. There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. Our partaking of the same bread is an emblem of the fact that we are one. In almost all nations the act of eating together has been regarded as a symbol of unity or friendship.

And one body. One society; united together.

For we are all partakers, etc. And we thus show publicly that we are united, and belong to the same great family. The argument is, that if we partake of the feasts in honour of idols with their worshippers, we shall thus show that we are a part of their society.

(*) "one bread" "Loaf"

Behold Israel. Look at the Jews. The design here is to illustrate the sentiment which he was establishing, by a reference to the fact that among the Jews those who partook of the same sacrifices were regarded as being one people, and as worshipping one God. So, if they partook of the sacrifices offered to idols, they would be regarded also as being fellow-worshippers of idols with them.

After the flesh. See Rom 4:1. The phrase, "after the flesh," is designed to denote the Jews who were not converted to Christianity; the natural descendants of Israel, or Jacob.

Are not they which eat of the sacrifices. A portion of the sacrifices offered to God was eaten by the offerer, and another portion by the priests. Some portions of the animal, as the fat, were burnt; and the remainder, unless it was a holocaust, or whole burnt-offering, was then the property of the priests who had officiated, or of the persons who had brought it, Ex 29:13,22, Lev 3:4,10,15, 4:9, 7:3,4, 8:26. The right shoulder and the breast was the part which was assigned to the priests; the remainder belonged to the offerer.

Partakers of the altar? Worshippers of the same God. They are united in their worship, and are so regarded. And in like manner, if you partake of the sacrifices offered to idols, and join with their worshippers in their temples, you will be justly regarded as united with them in their worship, and partaking with them in their abominations.

(a) "after the flesh" Rom 4:1,12 (b) "are not" 1Cor 9:13

What say I then? This is in the present tense: τιουνφημι, what do I say? What is my meaning ? What follows from this? Do I mean to say that an idol is anything; that it has a real existence? Does my reasoning lead to that conclusion--and am I to be understood as affirming that an idol is of itself of any consequence? It must be recollected that the Corinthian Christians are introduced by Paul (1Cor 8:4) as saying that they knew that an idol was nothing in the world. Paul did not directly contradict that; but his reasoning had led him to the necessity of calling the propriety of their attending on the feasts of idols in question; and he introduces the matter now by asking these questions, thus leading the mind to it rather than directly affirming it at once. "Am I in this reasoning to be understood as affirming that an idol is anything, or that the meat there offered differs from other meat? No; you know, says Paul, that this is not my meaning. I admit that an idol in itself is nothing: but I do not admit, therefore, that it is right for you to attend in their temples; for though the idol itself--the block of wood or stone--is nothing, yet the offerings are really made to devils; and I would not have you engage in such a service," 1Cor 10:20,21.

That the idol is any thing? That the block of wood or stone is a real living object of worship, to be dreaded or loved? 1Cor 8:4.

Or that which is offered in sacrifice to idols is any thing? Or that the meat which is offered differs from that which is not offered; that the mere act of offering it changes its qualities? I do not admit or suppose this.

(c) 1Cor 8:4

But. The negative here is omitted, but is understood. The ellipsis of a negative after an interrogative sentence is common in the classical writers, as well as in the Scriptures.--Bloomfield. The sense is, "No; I do not say this, but I say that there are reasons why you should not partake of those sacrifices; and one of those reasons is, that they have been really offered to devils."

They sacrifice to devils, (δαιμονιοις, demons.) The heathens used the word demon either in a good or a bad sense. They applied it commonly to spirits that were supposed to be inferior to the supreme God: genii; attending spirits; or, as they called them, divinities, or gods. A part were in their view good, and a part evil. Socrates supposed that such a demon or genius attended him, who suggested good thoughts to him, and who was his protector. As these beings were good and well disposed, it was not supposed to be necessary to offer any sacrifices in order to appease them. But a large portion of those genii were supposed to be evil and wicked, and hence the necessity of attempting to appease their wrath by sacrifices and bloody-offerings. It was therefore true, as the apostle says, that the sacrifices of the heathen were made, usually at least, to devils or to evil spirits. Many of these spirits were supposed to be the souls of departed men, who were entitled to worship after death, having been enrolled among the gods. The word "demons," among the Jews, was employed only to designate evil beings. It is not applied in their writings to good angels or to blessed spirits, but to evil angels, to idols, to false gods. Thus in the Seventy, the word is used to translate , Elilim, idols, (Ps 96:5, Isa 65:10;) and Shaid, as in De 32:17, in a passage which Paul has here almost literally used, "They sacrificed unto devils, not to God." Nowhere in the Septuagint is it used in a good sense. In the New Testament the word is uniformly used also to denote evil spirits, and those usually which had taken possession of men in the time of the Saviour, Mt 7:22, 9:33,34, 10:8, 11:18; Mk 1:34,39, et alii. See also Campbell on the Gospels, Pre. Diss. vi., part i., & 14--16. The precise force of the original is not, however, conveyed by our translation. It is not true that the heathens sacrificed to devils, in the common and popular sense of that word, meaning thereby the apostate angel and the spirits under his direction; for the heathens were as ignorant of their existence as they were of the true God; and it is not true that they designed to worship such beings. But it is true,

(1.) that they did not worship the supreme and the true God. They were not acquainted with his existence; and they did not profess to adore him.

(2.) They worshipped demons; beings that they regarded as inferior to the true God; created spirits, or the spirits of men that had been enrolled among the number of the gods.

(3.) It was true that many of these beings were supposed to be malign and evil in their nature, and that their worship was designed to deprecate their wrath. So that, although an idol was nothing in itself, the gold or wood of which it was made was inanimate, and incapable of aiding or injuring them; and although there were no real beings such as the heathens supposed--no genii or inferior gods--yet they designed to offer sacrifice to such beings, and to deprecate their wrath. To join them in this, therefore, would be to express the belief that there were such beings, and that they ought to be worshipped, and that their wrath should be deprecated.

I would not that ye should have fellowship with devils. I would not that you should have communion with demons. I would not have you express a belief of their existence; or join in worship to them; or partake of the spirit by which they are supposed to be actuated-- a spirit that would be promoted by attendance on their worship. I would not have you, therefore, join in a mode of worship where such beings are acknowledged. You are solemnly dedicated to Christ; and the homage due to him should not be divided with homage offered to devils, or to imaginary beings.

(a) "devils" Lev 17:7, De 32:17, Ps 106:37 (*) "devils" "demons"

Ye cannot drink the cup of the Lord, etc. This does not mean that they had no physical ability to do this, or that it was a natural impossibility; for they certainly had power to do it. But it must mean that they could not consistently do it. It was not fit, proper, decent. They were solemnly bound to serve and obey Christ: they had devoted themselves to him; and they could not, consistently with these obligations, join in the worship of demons. This is a striking instance in which the word cannot is used to denote not natural but moral inability.

And the cup of devils. Demons, 1Cor 10:20. In the feasts in honour of the gods, wine was poured out as a libation, or drunk by the worshippers. See Virg. AEn. viii. 273. The custom of drinking toasts at feasts and celebrations arose from this practice of pouring out wine, or drinking in honour of the heathen gods; and is a practice that partakes still of the nature of heathenism. It was one of the abominations of heathenism to suppose that their gods would be pleased with the intoxicating draught. Such a pouring out of a libation was usually accompanied with a prayer to the idol god, that he would accept the offering; that he would be propitious; and that he would grant the desire of the worshipper. From that custom the habit of expressing a sentiment, or proposing a toast, uttered in drinking wine, has been derived. The toast or sentiment which now usually accompanies the drinking of a glass in this manner, if it mean anything, is now also a prayer: but to whom? to the god of wine? to a heathen deity? Can it be supposed that it is a prayer offered to the true God--the God of purity? Has Jehovah directed that prayer should be offered to him in such a manner? Can it be acceptable to him? Either the sentiment is unmeaning, or it is a prayer offered to a heathen god, or it is mockery of JEHOVAH; and in either case it is improper and wicked. And it may as truly be said now of Christians as in the time of Paul, "Ye cannot consistently drink the cup of the Lord at the communion table, and the cup where a PRAYER, is offered to a false god, or to the dead, or to the air; or when, if it means anything, it is a mockery of JEHOVAH." Now, can a Christian with any more consistency or propriety join in such celebrations, and in such unmeaning or profane libations, than he could go into the temple of an idol, and partake of the idolatrous celebrations there?

And of the table of devils. Demons. It is not needful to the force of this that we should suppose that the word means necessarily evil spirits. They were not God; and to worship theta was idolatry. The apostle means that Christians could not consistently join in the worship that was offered to them, or in the feasts celebrated in honour of them.

(b) "cup" De 32:38 (*) "devils" "demons"

Do we provoke the Lord to jealousy? That is, shall we, by joining in the worship of idols, provoke or irritate God, or excite him to anger? This is evidently the meaning of the word, παραζηλουμεν rendered "provoke to jealousy." The word , usually rendered by this word by the seventy, has this sense in De 32:21; 1Kgs 14:22, Eze 8:3, Ps 78:58. There is a reference here, doubtless, to the truth recorded in Ex 20:5, that God "is a jealous God," and that he regards the worship of idols as a direct affront to himself. The sentiment of Paul is, that to join in the worship of idols, or in the observance of their feasts, would be to participate in that which had ever been regarded by God with peculiar abhorrence, and which more than anything else tended to provoke his wrath. We may observe, that any course of life that tends to alienate the affections from God, and to fix them on other beings or objects, is a sin of the same kind as that referred to here. Any inordinate love of friends, of property, of honour, has substantially the same idolatrous nature, and will tend to provoke him to anger. And it may be asked of Christians now, whether they will by such inordinate attachments provoke the Lord to wrath? whether they will thus excite his displeasure, and expose themselves to his indignation? Very often Christians do thus provoke him. They become unduly attached to a friend, or to wealth, and God in anger takes away, that friend by death, or that property by the flames: or they conform to the world, and mingle in its scenes of fashion and gaiety, and forget God; and in displeasure he visits them with judgments, humbles them, and recalls them to himself.

Are we stronger than he? This is given as a reason why we should not provoke his displeasure. We cannot contend successfully with him; and it is therefore madness and folly to contend with God, or to expose ourselves to the effects of his indignation.

(c) "provoke" De 32:21, Job 9:4, Eze 22:14

All things are lawful for me. 1Cor 6:12. This is a repetition of what he had said before; and it is here applied to the subject of eating the meat that had been offered to idols. The sense is, "Though it may be admitted that it was strictly lawful to partake of that meat, yet there were strong reasons why it was inexpedient; and those reasons ought to have the binding force of law."

All things edify not. All things do not tend to build up the church, and to advance the interests of religion; and when they do not have this effect, they are not expedient, and are improper. Paul acted for the welfare of the church. His object was to save souls. Anything that would promote that object was proper; any thing which would hinder it, though in itself it might not be strictly unlawful, was in his view improper. This is a simple rule, and might be easily applied by all. If a man has his heart on the conversion of men and the salvation of the world, it will go far to regulate his conduct in reference to many things concerning which there may be no exact and positive law. It will do much to regulate his dress; his style of living; his expenses; his entertainments; his mode of intercourse with the world. He may not be able to fix his finger on any positive law, and to say that this or that article of dress is improper; that this or that piece of furniture is absolutely forbidden; or that this or that manner of life is contrary to any explicit law of JEHOVAH; but he may see that it will interfere with his great and main purpose, to do good on the widest scale possible; and THEREFORE to him it will be inexpedient and improper. Such a grand leading purpose is a much better guide to direct a man's life than would be exact positive statutes to regulate everything, even if such minute statutes were possible.

(d) "things" 1Cor 6:12

Let no man seek his own. This should be properly interpreted of the matter under discussion, though the direction assumes the form of a general principle. Originally it meant, "Let no man, in regard to the question about partaking of the meat offered in sacrifice to idols, consult his own pleasure, happiness, or convenience; but let him, as the leading rule on the subject, ask what will be for the welfare of others. Let him not gratify his own taste and inclinations, regardless of their feelings, comfort, and salvation; but let him in these things have a primary reference to their welfare." He may dispense with these things without danger or injury; he cannot indulge in them without endangering the happiness or purity of others. His duty, therefore, requires him to abstain. The injunction, however, has a general form, and is applicable to all Christians, and to all cases of a similar kind. It does not mean that a man is not in any instance to regard his own welfare, happiness, or salvation; it does not mean that a man owes no duty to himself or family, or that he should neglect all these to advance the welfare of others; but the precept means, that in cases like that under consideration, when there is no positive law, and when a man's example would have a great influence, he should be guided in his conduct, not by a reference to his own ease, comfort, or gratification, but by a reference to the purity and salvation of others. And the observance of this simple rule would make a prodigious change in the church and the world.

But every man another's wealth. The word wealth is not in the Greek. Literally, "that which is of another;" the word το referring to anything and everything that pertains to his comfort, usefulness, happiness, or salvation. The sentiment of the whole is, when a man is bound and directed by no positive law, his grand rule should be the comfort and salvation of others. This is a simple rule; it might be easily applied; and this would be a sort of balance-wheel in the various actions and plans of the world. If every man would adopt this rule, he could not be in much danger of going wrong; he would be certain that he would not live in vain.

(e) "Let no man" Php 2:4,21

Whatsoever is sold in the shambles. In the market. The meat of animals offered in sacrifice would be exposed there to sale as well as other meat. The apostle says that it might be purchased, since the mere fact that it had been offered in sacrifice could not change its quality, or render it unfit for use. They were to abstain from attending on the feasts of the idols in the temple, from partaking of meat that had been offered them, and from celebrations observed expressly in honour of idols; but lest they should become too scrupulous, the apostle tells them that if the meat was offered indiscriminately in the market with other meat, they were not to hesitate to purchase it, or eat it.

Asking no question for conscience sake. Not hesitating or doubting as if it might possibly have been offered in sacrifice. Not being scrupulous, as if it were possible that the conscience should be defiled. This is a good rule still, and may be applied to a great many things. But,

(1.) that which is purchased should be in itself lawful and right. It would not be proper for a man to use ardent spirits or any other intoxicating drinks because they were offered for sale, any more than it would be to commit suicide because men offered pistols, and bowie-knives, and halters to sell.

(2.) There are many things now concerning which similar questions may be asked; as, e.g., is it right to use the productions of slave-labour, the sugar, cotton, etc., that are the price of blood? Is it right to use that which is known to be made on the Sabbath; or that which it is known a man has made by a life of dishonesty sad crime? The consciences of many persons are tender on all such questions; and the questions are not of easy solution. Some rules may perhaps be suggested arising from the case before us.

(a.) If the article is exposed indiscriminately with others in the market, if it be in itself lawful, if there is no ready mark of distinction, then the apostle would direct us not to hesitate.

(b.) If the use and purchase of the article would go directly and knowingly to countenance the existence of slavery, to encourage a breach of the Sabbath, or to the continuance of a course of dishonest living, then it would seem equally clear that it is not right to purchase or to use it. If a man abhors slavery, and Sabbath-breaking, and dishonesty, then how can he knowingly partake of that which goes to patronize and extend these abominations?

(c.) If the article is expressly pointed out to him as an article that has been made in this manner, and his partaking of it will be construed into a participation of the crime, then he ought to abstain. See 1Cor 10:28. No man is at liberty to patronize slavery, Sabbath-breaking, dishonesty, or licentiousness in any form. Every man can live without doing it; and where it can be done, it should be done. And perhaps there will be no other way of breaking up many of the crimes and cruelties of the earth than for good men to act conscientiously, and to refuse to partake of the avails of sin, and of gain that results from oppression and fraud.

(a) "Whatsoever" 1Timm 4:4

For the earth is the Lord's. This is quoted from Ps 24:1. The same sentiment is also found in Ps 50:12, and in De 10:14. It is here urged as a reason why it is right to partake of the meat offered in the market. It all belongs to the Lord. It does not really belong to the idol, even though it has been offered to it. It may, therefore, be partaken of as his gift, and should be received with gratitude.

And the fulness thereof. All that the earth produces belongs to him. He causes it to grow; and he has given it to be food for man; and though it may have been devoted to an idol, yet its nature is not changed. It is still the gift of God; still the production of his hand; still the fruit of his goodness and love.

(b) "the earth" De 10:14, Ps 24:1, 50:12

If any of them that believe not. That are not Christians; that are still heathens.

Bid you to a feast. Evidently not a feast in the temple of an idol, but at his own house. If he ask you to partake of his hospitality.

And ye be disposed to go. Greek, "And you will to go." It is evidently implied here that it would be not improper to go. The Saviour accepted such invitations to dine with the Pharisees, (Lk 11:37;) and Christianity is not designed to abolish the courtesies of social life; or to break the bonds of intercourse; or to make men misanthropes or hermits. It allows and cultivates, under proper Christian restraints, the intercourse in society which will promote the comfort of men, and especially that which may extend the usefulness of Christians. It does not require, therefore, that we should withdraw from social life, or regard as improper the courtesies of society. 1Cor 5:10.

Whatsoever is set before you, etc. Whether it has been offered in sacrifice or not; for so the connexion requires us to understand it.

Eat. This should be interpreted strictly. The apostle says "eat," not "drink;" and the principle will not authorize us to drink whatever is set before us, asking no questions for conscience sake; for while it was a matter of indifference in regard to eating, whether the meat had been sacrificed to idols or not, it is not a matter of indifference whether a man may drink intoxicating liquor. That is a point on which the conscience should have much to do; and on which its honest decisions, and the will of the Lord, should be faithfully and honestly regarded.

(*) "bid" "ask" (c) "is set" Lk 10:7

But if any man. If any fellow guest; any scrupulous fellow Christian who may be present. That the word "any" (τις) refers to a fellow guest seems evident; for it is not probable that the host would point out any part of the food on his own table, of the lawfulness of eating which he would suppose there was any doubt. Yet there might be present some scrupulous fellow Christian who would have strong doubts of the propriety of partaking of the food, and who would indicate it to the other guests.

For his sake that shewed it. Do not offend him; do not lead him into sin; do not pain and wound his feelings.

And for conscience sake". Eat not, out of respect to the conscientious scruples of him that told thee that it had been offered to idols. The word conscience refers to the conscience of the informer, (1Cor 10:29;) still he should make it a matter of conscience not to wound his weak brethren, or lead them into sin.

For the earth is the Lord's, etc. See 1Cor 10:26. These words are wanting in many MSS., (see Mill's Greek Testament,) and in the Vulgate, Syriac, Coptic, and Arabic versions; and are omitted by Griesbach. Grotius says that they should be omitted. There might easily have been a mistake in transcribing them from 1Cor 10:26. The authority of the Mss., however, is in favour of retaining them; and they are quoted by the Greek fathers and commentators. If they are to be retained, they are to be interpreted, probably, in this sense: "There is no necessity that you should partake of this food. All things belong to God; and he has made ample provision for your wants without subjecting you to the necessity of eating this. Since this is the case, it is best to regard the scruples of those who have doubts of the propriety of eating this food, and to abstain."

(d) "not" 1Cor 8:10,12 (e) "the earth" 1Cor 10:26

Conscience, I say, not thine own. I know that you may have no scruples on the subject. I do not mean, that with you this need be a matter of conscience. I do not put it on that ground, as if an idol were anything, or as if it were in itself wrong, or as if the quality of the meat so offered had been changed; but I put it on the ground of not wounding the feelings of those who are scrupulous, or of leading them into sin.

For why is my liberty, etc. There is much difficulty in this clause; for as it now stands, it seems to be entirely contradictory to what the apostle had been saying: He had been urging them to have respect to other men's consciences, and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: "Perhaps you will say, But why is my liberty to be ruled by another man's conscience?" Doddridge supposes that this and 1Cor 10:30 come in as a kind of parenthesis, to prevent their extending his former caution beyond what he designed. "I speak only of acts obvious to human observation; for as to what immediately lies between God and my own soul, why is my liberty to be judged, arraigned, condemned at the bar of another man's conscience?" But it is probable that this is not an objection. The sense may be thus expressed: "I am free; I have liberty to partake of that food, if I please; there is no law against it, and it is not morally wrong: but if I do, when it is pointed out to me as having been sacrificed to idols, my liberty--the right which I exercise--will be misconstrued, misjudged, condemned (for so the word κρινεται seems to be used here) by others. The weak and scrupulous believer will censure, judge, condemn me as regardless of what is proper, and as disposed to fall in with the customs of idolaters; and will suppose that I cannot have a good conscience. Under these circumstances, why should I act so as to expose myself to this censure and condemnation? It is better for me to abstain, and not to use this liberty in the case, but to deny myself for the sake of others."

For if I by grace be a partaker. Or rather, "If I partake by grace--if, by the grace and mercy of God, I have a right to partake of this--yet why should I so conduct as to expose myself to the reproaches and evil surmises of others? Why should I lay myself open to be blamed on the subject of eating, when there are so many bounties of Providence for which I may be thankful, and which I may partake of without doing injury, or exposing myself in any manner to be blamed?"

Why am I evil spoken of. Why should I pursue such a course as to expose myself to blame or censure?

For that for which I give thanks. For my food. The phrase, "for which I give thanks," seems to be a periphrasis for food, or for that of which he partook to nourish life. It is implied that he always gave thanks for his food; and that this was with him such a universal custom, that the phrase, "for which I give thanks," might be used as convenient and appropriate phraseology to denote his ordinary food. The idea in the verse, then, is this: "By the favour of God, I have a right to partake of this food. But if I did, I should be evil spoken of, mid do injury, And it is unnecessary. God has made ample provision elsewhere for my support, for which I may be thank. I will not therefore expose myself to calumny and reproach, or be the occasion of.injury to others by partaking of the food offered in sacrifice to idols."

(1) "grace" "thanksgiving" (a) "give thanks" Rom 14:6

Whether therefore ye eat, or drink. This direction should be strictly and properly applied to the case in hand; that is, to the question about eating and drinking the things that had been offered in sacrifice to idols. Still, however, it contains a general direction that is applicable to eating and drinking at all times; and the phrase, "whatsoever ye do," is evidently designed by the apostle to make the direction universal.

Or whatsoever ye do. In all the actions and plans of life; whatever be your schemes, your desires, your doings, let all be done to the glory of God.

Do all to the glory of God. The phrase, "the glory of God," is equivalent to the honour of God; and the direction is, that we should so act in all things as to honour him as our Lawgiver, our Creator, our Redeemer; and so as to lead others by our example to praise him and to embrace his gospel. A child acts so as to honour a father when he always cherishes reverential and proper thoughts of him; when he is thankful for his favours; when he keeps his laws; when he endeavours to advance his plans and his interests;; and when he so acts as to lead all around him to cherish elevated opinions of the character of a father. He dishonours him when he has no respect to his authority; when he breaks his laws; when he leads others to treat him with disrespect. In like manner, we live to the glory of God when we honour him in all the relations which he sustains to us; when we keep his laws; when we partake of his favours with thankfulness, and with a deep sense of our dependence; when we pray unto him; and when we so live as to lead those around us to cherish elevated conceptions of his goodness, and mercy, and holiness. Whatever plan or purpose will tend to advance his kingdom, and to make him better known and loved, will be to his glory. We may observe in regard to this,

(1.) that the rule is universal. It extends to everything. If in so small matters as eating and drinking we should seek to honour God, assuredly we should in all other things.

(2.) It is designed that this should be the constant rule of conduct, and that we should be often reminded of it. The acts of eating and drinking must be performed often; and the command is attached to that which must often occur, that we may be often reminded of it, and that we may be kept from forgetting it.

(3.) It is intended that we should honour God in our families and among our friends. We eat with them; we share together the bounties of Providence; and God designs that we should honour him when we partake of him mercies, and that thus our daily enjoyments should be sanctified by a constant effort to glorify him.

(4.) We should devote the strength which we derive from the bounties of his hand to his honour and in his service. He gives us food; he makes it nourishing; he invigorates our frame; and that strength should not be devoted to purposes of sin, and profligacy, and corruption. It is an act of high dishonour to God, when HE gives us strength, that we should at once devote that strength to pollution and to sin.

(5.) This rule is designed to be one of the chief directors of our lives. It is to guide all our conduct, and to constitute a test by which to try our actions. Whatever can be done to advance the honour of God is right; whatever cannot be done with that end is wrong. Whatever plan a man can form that will have this end is a good plan; whatever cannot be made to have this tendency, and that cannot be commenced, continued, and ended with a distinct and definite desire to promote his honour, is wrong, and should be forthwith abandoned.

(6.) What a change would it make in the world if this rule were everywhere followed! How differently would even professing Christians live! How many of their plans would they be constrained at once to abandon! And what a mighty revolution would it at once make on earth, should all the actions of men begin to be performed to promote the glory of God!

(7.) It may be added, that sentiments like that of the apostle were found among the Jews, and even among heathens. Thus Maimonides, as cited by Grotius, says, "Let everything be in the name of Heaven ;" i.e., in the name of God. Capellus cites several of the rabbinical writers who say that all actions, even eating and drinking, should be done in the name of God. See the Critici Sacri. Even the heathen writers have something that resembles this. Thus Arrian (Eph 1:19) says, "Looking unto God in all things, small and great." Epictetus, too, on being asked how any one may eat so as to please God, answered, "By eating justly, temperately, and thankfully."

(b) "Whether" Col 3:17

Give none offence. Be inoffensive; that is, do not act so as to lead others into sin. Rom 14:13.

Neither to the Jews, etc. To no one, though they are the foes of God or strangers to him. To the Jews be inoffensive, because they think that the least approach to idol worship is to be abhorred. Do not so act as to lead them to think that you connive at or approve idol worship, and so as to prejudice them the more against the Christian religion, and lead them more and more to oppose it. In other words, do not attend the feasts in honour of idols.

Nor to the Gentiles. Greek, Greeks. To the pagans who are unconverted. They are attached to idol worship. They seek every way to justify themselves in it. Do not countenance them in it, and thus lead them into the sin of idolatry.

Nor to the church of God. To Christians. Many of them are weak. They may not be as fully instructed as you are. Your example would lead them into sin. Abstain, therefore, from things which, though they are in themselves strictly lawful, may yet be the occasion of leading others into sin, and endangering their salvation.

(c) "none offence" Rom 14:13, 2Cor 6:3 (2) "Gentiles" "Greeks"

Even as I, etc. Paul here proposes his own example as their guide. The example which he refers to is that which he had exhibited as described in this and the preceding chapters. His main object had been to please all men; i.e., not to alarm their prejudices, or needlessly to excite their opposition, (1Cor 10:19); also 1Cor 10:20-23", while he made known to them the truth, and sought their salvation. It is well when a minister can without ostentation appeal to his own example, and urge others to a life of self-denial and holiness, by his own manner of living, and by what he is himself in his daily walk and conversation.

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

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

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

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

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

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

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

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

Observe, 1. The Israelites are here said to be baptized in the cloud and in the sea; that is, the cloud which overshadowed them, did sometimes bedew and sprinkle them; and the Red sea, through which they passed, and its waters gathered into two heaps, one on the right hand, and the left, betwixt which the Israelites passed, and in their passage seem to be buried in the waters, as persons in that age were put under the water when they were baptized: and thus were Israel baptized in the cloud and in the sea.

Observe, 2. They are said to be baptized unto Moses in the cloud and in the sea: Unto Moses, that is, into the doctrine taught by Moses. They believed him and followed his conduct through the sea, and were confirmed in their belief of Moses, (the typical mediator) as a person employed by God; and were obliged under the ministry and guidance of Moses, to follow God whithersoever he led them.

Observe, 3. That all this was a figure to which our baptism answers: both the cloud and the sea had some resemblance to our being covered with water in baptism, by which we are confirmed in the faith of Christ, and obliged to profess and own him, and to trust in and depend upon him, to serve and obey him, and this to the death.

Behold how much of Christ and his gospel was shadowed and held forth to the Jews under the dispensation of the ceremonial law; they had Christ in their sacrifices, and we have all their sacrifices in Christ. The cloud, the sea, the manna, the rock, all typified Christ, and were resemblances and representations of him. Christ was as truly represented to the Jews as unto us; as truly, though not so clearly.

They, that is, the fathers in the wilderness, did all eat of the manna which came down from heaven, which is here called spiritual meat; either because it came down from heaven, which is the habitation of spiritual beings; or because it was food given out by the ministry of angels, those spiritual agents; or else it is called spiritual, that is, sacramental, meat, because it typified Christ, who is the bread of life, the true bread which came down from heaven.

That manna was a type of Christ, thus appears: "Was manna provided by God for the Israelites without their labour and industry? so is Christ given unto men without any merit or work of theirs, but of the free gift and goodness of God.

Did manna come down from heaven beside the ordinary course of nature?

so was Christ's birth wonderful, and not as the birth of other men; being not begotten of mortal seed, but by the influence of the Holy Ghost.

Was manna distributed to all alike, one not having more, and another less, but all an equal share?

in like manner Christ communicates himself unto all alike, without acceptance of persons.

A beggar may have as great a part in Christ as a prince.

Again, as manna was food, plentiful food, sweet and pleasant food; so is Christ the food of life, very sweet to such a soul as can truly relish him.

Farther, must the manna, before fit for food, be beaten in a mortar, or broken in a mill, and baked in an oven?

so Christ, our heavenly manna, was broken on the cross, scorched in the fire of his Father's wrath, that he might become the spiritual food wherewith our souls are nourished unto everlasting life.

Finally, as manna was given only in the wilderness, and ceased when the Israelites came into Canaan; so is Christ our spiritual meat, our sacramental food, whilst we are in the wilderness of this world; but when we shall come to the heavenly Canaan, we shall have no more any need of sacramental supports, but shall behold him face to face, and be satisfied with his likeness."

And they did all drink of that spiritual rock which followed them, and that rock Christ. Here the water out of the rock is also called spiritual drink, it being typically and sacramentally so.

That rock was Christ; that is, it typified Christ. The word is doth import as much as signifies or represents; so the rock is Christ; that is, it signified, represented, and typified Jesus Christ.

For as the rock gave no water before it was smitten with the rod of Moses; so was Christ smitten upon the cross, and out of his side came forth water; and it was the rod in Moses's hand that smote and broke the rock; so was Christ smitten with the curse of the law, in the day when his soul was made an offering for sin.

In a word, as the rock yielded water, not only to them that were first present at the proaching of it, but followed them with its streams, in their stations through the wilderness; in like manner the water which gushed out from our smitten Saviour, the sweet fruits and benefits of his death, did not only belong to them who were present at the time and place of his suffering, but it doth and will accompany all believers to the end of this world. The virtue and efficacy of Christ's blood is now as great, as efficacious and effectual, as it was the first hour it was shed; the divinity of his person adds an eternal efficacy to his passion.

Although the Israelites were made partakers of the before-mentioned privileges and spiritual favours; though they were baptized unto Moses in the cloud and in the sea, and did eat sacramental meat, and drink sacramental drink; yet it did not set them out of danger of God's displeasure, for they were overthrown, their carcasses fell in the wilderness.

Learn hence, That no external privileges or prerogatives whatsoever can exempt persons from God's judgments, if they return not suitably to him for the favours and benefits received from him.

The bare outward receiving of a sacrament is not saving to the soul of a person: and the unworthy receiving of sacraments, and unsuitable walking after them, do enkindle God's anger and provoke his heavy displeasure against persons, even to the cutting them off by untimely death here in this world: With many of them God was displeased, and they were overthrown in the wilderness.

Observe here, 1. The sin charged upon the Israelites in the wilderness: They lusted; that is, after the flesh-pots of Egypt, and to return thither again. They had manna for forty years together; but being tied to it, (though angels' food, that is, most excellent food,) they grew weary of it.

Lord! how exceedingly indebted are we to thy liberality and bounty, in that plenty and variety of creature refreshments which thou affordest us! The beasts of the field, the fowls of the air, and the fishes in the sea, are freely given us, not barely for necessity, but delight, and do all administer to our support and comfort.

Observe, 2. How the apostle calls upon us to improve examples that we may not be made examples. These things, that is, their sufferings, were our examples; they were for our caution to receive warning by them, not to walk in those soul-defiling ways in which they have walked, fallen, and perished.

A wise Christian may receive much good by observing the dealings of God with them that are evil; for God is unchangeable, just, and holy, and will not favour that in one person which he punishes in another: These things were our examples.

As if the apostle had said, O ye Corinthians, look upon the dead bodies of the Israelites which are cast upon the shore of the scriptures for a warning to you; follow not the same course, lest you meet with the same curse; if you tread the same path, expect the same punishment, for God is as righteous now as he was then; he hates, and will punish sin in you, as much as he did in them: These things were our examples, to the intent we should not lust after evil things, as they lusted.

Our apostle being still dissuading the Corinthians from eating of things offered unto idols, and thereby from holding communion with the Gentiles in their idolatrous banquets in their idol-temples, he sets before them the idolatry of the Jews, who sat down to eat and to drink of the sacrifices offered to the golden calf, and rose up to play: that is, to dance before the golden calf, after the manner of the heathen, this being one of their rites by which they honoured their gods.

He farther advises them to take heed how they mix with idolaters in their feasts, lest they be given up to fornication, as the Israelites were in the wilderness with the daughters of Moab, Num 25:1-18 of whom there fell in one day three and twenty thousand by the immediate hand of God.

Learn hence, That Almighty God has left many instances upon record, in his holy ward, of the severity of his justice upon persons guilty of idolatry and fornication, and all other sins, on purpose to warn all of their sin and danger in the perpetration and commission of them. To sin against example is an aggravation of sin.

Observe here a double sin, which the Corinthians are warned against: tempting and murmuring. Neither tempt ye Christ, by trying how long his patience will last, as the Israelites did, when (as the angel of the covenant) he went before them in the wilderness, Num 21:5,6

Here note, The object or person whom the Israelites are said to tempt, Christ: which proves,

1. His pre-existence before his incarnation: the Israelites could not have then tempted him, had he not been then existent.

2. His divinity; he who is here called Christ, is by the Psalmist called God, Ps 106:14

They tempted God in the desert. Christ had not a human nature then to be tempted in, they tempted him therefore as he was God: a good argument to prove the divinity of our Saviour, made use of by the ancients.

The other sin warned against is, murmuring: Neither murmur ye: that is, do not repine, because ye are forbidden to be present at the idolatrous feasts of the Gentiles in the idol-temples; neither do ye murmur, by reason of the persecutions which you do or may endure for the sake of Christianity, and the cause of Christ.

Learn hence, That to murmur at, or be impatient under, any of the providential dispensations of God, is both great sin and folly. 'Tis as high presumption and wickedness to be dissatisfied with God's works of providence, as with his work of creation; to quarrel at what God doth, is as unchristian-like, yea, as uncreature-like, as to quarrel at what God has made. Therefore murmur not, as the Israelites murmured.

Observe, secondly, A double punishment inflicted on the Israelites for this double sin committed; such as tempted were destroyed of fiery serpents, Num 21:6,7. The Lord sent fiery serpents among the people: the sting and venom of those serpents was inflaming, spreading, and killing: much people of Israel died. And such as murmured, were destroyed of the destroyer: that is, by the destroying angel, in that plague mentioned, Num 14:37. Such variety of judgments has Almighty God, with which to punish and plague an incorrigible and unreclaimable people.

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

Here our apostle resumes his exhortation to the Corinthians, not to meddle with the mysteries of paganism, nor to eat of things offered unto idols; assuring them it was no less than idolatry, in the account of God, to eat of those things which were taken from their execrable altars, as a part and remnant of those sacrifices to idols, which were performed in the city of Corinth with all the pomp of an abominable superstition. This participation of things offered to idols, in the idol-temples, our apostle calls idolatry: Wherefore, my beloved brethren, flee from idolatry.

Here note, That the nature of man is extremely prone to idolatry, and very ready to comply with men in their idolatrous practices.

Note, 2. That the idolatry of the Jews of old, and of Christians since, who know and owned the true God, and gloried in him, was and is far worse than the idolatry of pagans, who knew him not, nor ever gloried in him.

Observe farther, How our apostle appeals to themselves, and leaves it to them to judge whether they did not do very ill, to be present at the feasts upon the heathen sacrifices, and eat of things offered unto idols: he leaves it to themselves to judge, Judge ye what I say.

There is a judgment of discretion which persons ought to use in matters of religion, and not to deliver up themselves blindfold to the conduct of their teachers. The church of Rome by denying the people this liberty, make them slaves; they put out the people's eyes, to make them fit for a blind obedience. Our apostle was far from this practice. Let wise men, says he, judge what I say.

These words are a special argument, made use of by the apostle to dissuade the Christians from joining with the heathens in their impure feasts in the old temples--the Gentiles have fellowship with the idols in those feasts, as Christians have communion with Christ at his holy table.

So that the argument runs thus: "If believers by communicating with Christ at his holy table have real communion with him; then also those that do comminicate with idolaters do become partakers of communion with them in their impure feasts. But believers do the first, namely, at the Lord's table they communicate with Christ." This he proves form the words before us, The cup of blessing, &c.

Where observe, 1. A description of the Lord's supper in both the parts of it, namely, The external and visible part, bread and wine; the internal and spiritual part, the body and blood of Christ.

Observe, 2. The ministerial actions performed in this solemn ordinance, and they are the blessing of the cup, and the breaking of the bread.

3. Here is the great end and design of God in the institution of this ordinance, namely, that believers might thereby enjoy a spiritual fellowship and comminion with Christ their head: Is it not the communion of the body of Christ?

Learn hence, That one great end and design of Christ in the institution of his supper was this, that believers might enjoy a sweet fellowship and communion with himself therein.

The apostles argument lies thus: As Christians, though many, yet by virtue of their society in the same worship, are compacted together as it were into one loaf or lump, that is, into one mystical body, in that they partake of one and the same sacramental bread; so those that communicate with idolaters, in eating things offered unto idols, are compacted together as it were into one body, forasmuch as they communicate in one and the same sacrifice: as many grains of corn moulded together make one loaf, and the juice of many grapes make one cup; so Christians, though many, yet are one visible church, one mystical body, and declare themselves so to be by their fellowship together at the Lord's table.

Here another argument against eating things offered to idols is produced by our apostle, and it runs thus: "As in the Jewish church all persons that did eat of the peace-offerings which were laid upon God's altar, did by that act declare themselves members of the Jewish church, and that they owned the God of the Jews to whom these sacrifices were offered: in like manner the converted Corinthians, by eating part of those beasts which were sacrificed in the idol's temple, did by that act declare their owning of that idol, and that idolatrous worship which had been there performed, and were really partakers of that idolatrous altar; not that an idol is any thing, or that which is offered to the idol any thing, that can of its own nature pollute and defile; but the plain truth was, the heathens were seduced by the devils to offer these sacrifices, and they were devils whom they worshipped; though not in their own intention, yet in God's estimation: and consequently those that did eat of those feasts are supposed to join in those feasts are supposed to join in those sacrifices, and thereby to hold communion with devils.

That is, "Ye cannot have communion with Christ and with idolaters too: your comminicating with Christ in the Lord's supper is utterly inconsistent with communicating with devils in the idol's feasts, for this were to do homage to two contrary lords, God and Satan, and to profess service to both."

Here observe, 1. A sacramental table described: it is the table of the Lord; so called, because he that is Lord of lords did institute it for the remembrance of his own death.

Observe, 2. An impossibility declared, that none can be worthy partakers at the Lord's table that hold communion with sin: true, idolatry is the sin here specified, or sacrificing unto devils; but it holds true of all sin in general, and of having fellowship with Satan in any of the unfruitful works of darkness.

Learn hence, That no person can really enjoy any fellowship and communion with Christ at his holy table, who maintains correspondence with sin, and holds communion with Satan.

Observe here, 1. That the worship of God is that which he is very tender and jealous of: never was husband so jealous of the chastity of his suspected wife, as God is jealous in point of worship; idolatry is a provoking God to jealousy.

Observe, 2. That such as worship idols, or are guilty of idolatrous worship in any kind or degree, must expect God a jealous revenger, and will find themselves not strong enough to contend with him. "Do we provoke the Lord to jealousy, by joining devils in competition with him? Are we stronger than he? Who knows the power of his anger? The strength of God should make sinners tremble."

Our apostle having in the former part of this chapter resolved the case concerning public eating things offered unto idols in the idol-temples, and by several arguments proved it to be absolutely unlawful; he comes now to resolve another case, concerning private buying and private eating of things offered unto idols; for it seems to have been a custom to set to sale in the market, flesh that was sacrificed, (the gain whereof went to the priests,) as well as other flesh; but first he answers an objection.

Some might be ready to say, all things are lawful for me; that is, all meats may be lawfully eaten by me. If so, says the apostle, yet all lawful things are not expedient to be done in respect of our weak brother; plainly intimating, that there are many things lawful in themselves, which, considered under such and such circumstances, are very inexpedient: so far are they unlawful.

These words may be understood two ways:

1. Let no man seek his own, that is, only his own wealth.

2. Let no man seek his own wealth: that is, to the prejudice of others, though never so much to his own advantage;

teaching us, that it is the duty of every Christian not merely to look at his own profit and pleasure, but at the benefit and advantage of others, as that which edifies, or tends to promote holiness in others; and that in the use of our Christian liberty we must regard rather the edification and salvation of others, than the gratification of ourselves.

Here the apostle resolves the case, whether it were lawful to buy that meat in the market which had been offered to an idol in the temple.

He determines, 1. That it was; if it be sold in the shambles, it is to be looked upon as common food, and they may freely buy it without any scruple of conscience.

But how came meat to be sold in the shambles, which was offered and sacrificed in the temples of the Gentiles?

Answer, It is probable that the priests, who had a share in the beasts that were offered unto idols, or the people, who had also a share returned them out of their own offerings, did bring such meat to be sold in the market: in this case, says the apostle, ask no questions about it.

Observe, 2. He assigns the reason for it: because the earth is the Lord's, and the fulness thereof. That is, those things that are sold for food in the market, are to be looked upon as the creatures of God, made for, and sanctified to, the use of man; and therefore you may eat of any creature which the Lord provideth for your food, without scruple of conscience, when others are not scandalized at it. 1Tim 4:4. Every creature of God is good, if received with thanksgiving.

Our apostle here puts another case: "Suppose an unbeliever, an infidel or heathen, did invite a believer, a Christian, to a feast of civil friendship in his private house, (not to a feast upon a sacrifice in the idol-temple, which was absolutely unlawful,) what was to be done in this case?" He declares they may warrantably go and eat whatever is set before them without scruple, but would have them ask no questions about the lawfulness of it; nevertheless, if the master of the feast, or any present at the feast, shall suggest that some part of the meat has been offered to an idol, in that case he would have them forbear, lest they should encourage any man to idolatry; adding his reason as before, For the earth is the Lord's, and the fulness thereof: that is, there is plenty and variety of other meat to be had, which God, the Creator of all things, the Lord of the whole earth, has allowed us the free use of; so that we may well let the idol sacrifices alone.

Here we see, that an action lawful in itself becomes sinful, and is condemned as such, when there is a breach of charity in the doing of it.

Here the apostle tells them that they ought to abstain from that which is lawful and indifferent in itself, for the sake of another man's conscience. This meat had not been unlawful to them, though offered to idols, had they not been told that it was so offered; but being made acquainted therewith, for the sake of him that showed thee it was offered to idols, forbear eating; for why should our liberty be so used by us as to be judged of and condemned by another man's conscience? It is not enough that we do what is just and right in our own sight, but we must provide things honest in the sight of all men. Whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; these we must practise, and none but these.

And observable is the apostle's reason, why we should, for the sake of another, abstain from eating that meat which was lawful in itself, ver. 30: namely, to prevent being evil spoken of: Why am I evil spoken of? That is, why should I cause another to speak evil of me, for eating that meat which I might without any prejudice forbear? For in so doing I shall certainly abuse my liberty, grieve God, and offend the weak.

Our apostle concludes his whole discourse with three excellent rules, to direct all Christians how they should govern themselves in the use of their lawful liberty, as to things that are of indifferent nature; that is, neither commanded nor forbidden in the word of God.

The first is this, to refer all our actions in general, both natural, civil, and religious, to the glory of God; to make that our supreme aim, our ultimate end, in all we do, in all we design, in all we desire.

A Christian is to perform his natural actions to spiritual purposes; and whilst he is feeling and refreshing his body at his own table, must have an eye at his serving God both with soul and body.

Farther, not only in our natural actions, but in our civil employments, in our lawful recreations; but especially, and above all, in our religious duties, must we propound the glory of God as our principal aim, our chief scope, our supreme end.

This injunction, Do all to the glory of God, is applicable to all the actions of human life.

Here we have the second rule for ordering all the affairs of human life: Give no offence to any, neither to the unbelieving Jew, nor to the unconverted Gentile, nor to the weak members of the church of God; particularly, give no offence to these, by eating things offered to idols at any time, or in any place, where any may be scandalized; for the Jew will consider that you are enemies to the law and the prophets.

The Gentiles will believe that your abhorrence to idols is not real, when they see you eat things offered unto idols before their faces; and the weak Christian will be tempted by your example to revolt from the Christian faith.

Therefore do nothing that may tend to the hurt, or just offence, either of Jew, Gentile, or Christian.

The last rule which the apostle lays down, is his own practice and example, who in indifferent things accommodated himself to all men. I please all men; that is, I seek and endeavour to please all men, and in all things: that is, in all lawful things, and in all other things wherein the law of God has left me at liberty; for neither in the omission of any thing which God commanded, nor in the commission of aught which he had forbidden, would St. Paul please any man in the world.

And when he did please all men, it was for their profit and advantage, not his own: to promote their eternal salvation, not his own temporal interest: I please all men, that they may be saved.

Learn hence, 1. That no men must be pleased by sin, nor pleasured in their sins. The smallest duty must be preferred before the pleasing of all the men in the world.

Learn, 2. We may and ought to seek the pleasing of men, with subserviency and in subordination to the pleasing of Almighty God.

Learn, 3. That inordinate man-pleasing is fruitless, needless, and endless: when you have endeavoured to please most, how many will be displeased when you have done your best? God himself, Jesus Christ, his holy prophets, apostles, saints, and servants, could never please the world; and can any of us expect to do it? St. Paul, though he became all things to all men, yet could save but some.

The world hates godliness, and godly persons, and will never be pleased with that which they hate: let pleasing of God be our great business, and, in subordination to him, endeavour to please all men for their profit, that they may be saved.