1 โครินธ์ 10:13 วิจารณ์

In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians (Co1 10:1-14). II. He resumes his former argument (Co1 8:1-13), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God (Co1 10:15-22). III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God (Co1 10:23 to the end).

INTRODUCTION TO 1 CORINTHIANS 10 In this chapter the apostle cautions the Corinthians against security on account of their gifts, knowledge, and profession, since men of great characters, and enjoying high privileges, have fallen into sin, and have been severely punished; and he particularly cautions against idolatry, and all appearances of it, on which account he again introduces the case of eating things offered to idols, and dissuades from it, when it tended to idolatry, and had the appearance of it; though in some cases he allows of eating them, but directs that all should be done to the glory of God, and without offence to any, as they had him for an example. And now, whereas in the latter part of the preceding chapter he had signified his jealousy of himself, lest he should be a castaway, he pursues the thought, and improves it to the use of the Corinthians, that they, on account of their high attainments, should not think themselves secure of all danger; and for this purpose sets before them the instances and examples of the Jewish fathers, of which he would not have them ignorant, who were persons that enjoyed great privileges, and were partakers of things which bore some resemblance to Gospel ordinances; as their passing under the cloud through the sea was a figure of baptism, and their eating manna, and drinking water out of the rock, which was a type of Christ, had some likeness to the ordinance of the Lord's supper, of eating his flesh, and drinking his blood, which are meat and drink indeed in a spiritual sense, Co1 10:1 and yet all these persons that enjoyed these privileges were not acceptable to God; nor did they enter into the land of Canaan, but fell in the wilderness, Co1 10:5 in which they were examples to men under the Gospel dispensation, that they may shun the evils which were the cause of their fall and overthrow, Co1 10:6 particularly idolatry, of which their making and worshipping the golden calf is an instance, Co1 10:7 also fornication, on account of which three and twenty thousand fell in one day, Co1 10:8 likewise tempting Christ, which brought upon them destruction by the fiery serpents, Co1 10:9 moreover, murmuring against God, and his servants, for which reason the destroyer was sent among them, and destroyed them, Co1 10:10. All which happened, and are recorded for the use, instruction, and admonition of professors of religion in these last times, Co1 10:11 from all which the apostle infers, by way of caution to the saints, that they should not be secure of standing, but take heed lest they fall, since so many and such great persons had before fallen, Co1 10:12. But for their comfort, under afflictions, he observes, that as they were common to men, so the faithfulness of God was concerned to support them under them, and deliver them out of them, that they might not utterly fail of the grace of God, and perish by them, Co1 10:13. And in order to their standing, he particularly dehorts them from idolatry, Co1 10:14 and every appearance of it, as eating things offered to idols, in an idol's temple, which is what he has chiefly in view, as appears by the following verses: and whereas they were men of wisdom and judgment whom he addressed, he was the more encouraged to use the following arguments with them, the force of which they would understand, Co1 10:15. And his first argument is taken from the Lord's supper, and the communion of his body and blood, which believers have with him in eating the bread, and drinking the wine; suggesting, that in like manner such who eat things offered to idols, as such, had communion with them, and so were guilty of idolatry, and therefore should be abstained from, Co1 10:16. His next argument is taken from the union and communion which saints have one with another at the Lord's table, whereby they appear to be one body and one bread; and so such that associate themselves with idolaters in their temples, and eat with them things offered to idols, are one with them in a like sense, and chargeable with idolatry, Co1 10:17. To which is added a third, taken from the priests of the Israelitish nation, who eating of the sacrifices, were partakers of the altar, worshipped the God of Israel, and had communion with him; and so in like manner eating of the sacrifices offered to idols, and especially in one of their temples, might be very well interpreted a partaking of their altars, a worshipping of them, and so idolatry, Co1 10:18 not that he thought that an idol was to be considered as a deity, or that things offered to it were upon an equal foot with the Lord's supper, or Jewish sacrifices, Co1 10:19 but as there was a communion in the one, so in the other; for as for the sacrifices of the Gentiles, they were offered to devils, and not to God; and which he mentions to deter them from having the most distant regard to such sacrifices, Co1 10:20 it being the most inconsistent, as well as shocking thing in the world, to partake of both cups and tables, those of the Lord, and those of devils, Co1 10:21 wherefore the apostle dissuades from such idolatrous practice, from the pernicious and dangerous consequences of them, stirring up the Lord to jealousy, fighting against him, and being destroyed of him, Co1 10:22. But inasmuch as things offered to idols were in themselves indifferent, the apostle directs to a proper use of them; and observes, that though they might be lawfully eaten, yet the expediency of time and place, and the edification of others, ought to be considered, Co1 10:23 for we are not to seek our own pleasure, but the welfare of others, Co1 10:24. If indeed such meat is sold in the butchers' meat markets in common with others, it may be bought and eat, when no questions are asked about it, what it is, Co1 10:25 and that for this reason, because the earth, and all that is in it, are the Lord's, and his people have a right to all through him, and therefore may make use of every creature in it, Co1 10:26. So if an idolater invites a believer to dine with him, and he accepts the invitation, he may very lawfully eat whatever is before him, even though it be meat offered to idols, provided he asks no questions about it, Co1 10:27. But should anyone present point at certain meat, and say that was offered to idols, then it was advisable not to eat of it; partly for the sake of the unbeliever that pointed at it, who would be hardened in his idolatry by it; and partly for the sake of the conscience of a weak believer present, who might be offended at it; and the reason given to enforce such a conduct is, because there is plenty of other food without it, Co1 10:28. And then the apostle explains whose conscience he meant; not the conscience of him that is invited, but either of the unbeliever, or the weak brother; and suggests a reason why he should not make use of his liberty in their presence, and under such circumstances, lest it should be censured and condemned, Co1 10:29 or he be reproached for what he had, through good will, and had reason to be thankful for, Co1 10:30 wherefore, upon the whole, the apostle advises in this affair, and in all others, to have the glory of God in view in the first place, Co1 10:31 and next to that to be careful not to offend any sort of persons whatever, Co1 10:32 and proposes himself as an example in these things to be followed; who sought not his own advantage, but the pleasure and profit of others, and to promote, as much as in him lay, their salvation, and not hinder it, Co1 10:33.

There hath no temptation taken you,.... Some, indeed, understand these words by way of reproof, that whereas their trials and exercises which had attended them were very light ones, and comparatively trivial; and yet they had given way to these temptations, and had sunk under them, and fallen by them, for which they were greatly to be blamed; or as threatening them with something more severe than anything as yet had befallen them, signifying that though they had as yet stood, and thought they still should; yet they ought not to presume on their own strength, or depend on outward things; since the temptations that as yet had come upon them were such as men might easily bear; there was no great trial or experiment of their grace and strength by them; they had not yet resisted unto blood; there were heavier and severer trials they might expect; and therefore should not be too secure in themselves, but take heed lest when these things should come upon them, in such a time of great temptation, they should fall away: but I rather think the words are spoken by way of comfort to the saints; intimating that as no temptation or affliction had befallen them, so none should, but what either came from men, or was common to men, or which men by divine assistance, and under divine influence, might bear; and therefore should not distress themselves with the apprehensions of it, as if it was some strange or unusual thing, and as if they must unavoidably perish and be destroyed by it: but such as is common to man: "or is humane". There are divine temptations, or such as come from God; God may be said to tempt his people, as he did Abraham, by enjoining them things very hard and disagreeable to nature; and by afflicting them either in body or estate; and by withdrawing his presence, and withholding the communications of his grace, to try their faith, show them their weakness and need of himself. There are also diabolical temptations, or such as come from Satan; who tempts by soliciting to sin, by suggesting blasphemous thoughts, and filling with doubts and fears; and by dissuading from the use of means, as attending at the throne of grace, and on the word and ordinances: but the apostle here speaks of human temptations, such as come from men; meaning reproaches and persecutions, for the sake of Christ and his Gospel; and which are temptations or trials of grace, as of faith and patience, and under which there is great danger of falling away: now when the apostle says that none but such temptations had befallen them, he does not mean that they had been, or were, or would be entirely free from other temptations; but that those which they mostly dreaded, and were in danger by, were but human, such as came from men, and were, as our version suggests, common to Christian men, their brethren, who were in the flesh as they, and might be endured by men, strengthened by the grace of God; wherefore they had nothing to fear from hence, especially when they considered the faithfulness, care, and power of God next observed: but God is faithful, who will not suffer you to be tempted above that ye are able: no man can be tempted, afflicted, or persecuted by men, but by a divine permission, and that voluntary; nor more than, or above that measure which God hath determined; who proportions the affliction to the strength he determines and promises to give, and does give, and the strength of his people to the temptation or affliction he suffers to befall them; for which his faithfulness is engaged, having promised that as their day is, their strength shall be; that he will never leave them nor forsake them, and that he will bear, and carry, and save them unto the uttermost, and that they shall hold on and out unto the end: but will with the temptation make a way to escape; for as he by his permission makes way for the temptation or affliction, which otherwise could not come; and as he knows how, in what manner, and at the best time, to deliver his people out of temptations; so he does and will, in his providence, open a way that they may escape out of them, at least so as not to be overpressed and destroyed by them: that ye may be able to bear it; for God does not always think fit to remove at once an affliction or temptation, though at the earnest request of his people, as in the case of Paul, Co2 12:7 yet he gives them grace sufficient to endure and stand up under it, yea, to get the victory of it, to be more that conquerors, and triumph over it.

In whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able."

And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage.

Many do not bear it but are conquered by temptation. What God gives us is not the certainty that we shall bear it but the possibility that we may be made able to bear it.

That every one is tempted so much as he is able to bear. In the first Epistle of Paul to the Corinthians: "No temptation shall take you, except such is human. 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."

Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, "Let him that thinketh he standeth take heed lest he fall;" though they had borne many temptations, and had exercised themselves many times therein; for "I was with you," saith he, "in weakness, and in fear, and in much trembling:" lest they should say, "Why terrify and alarm us? we are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:" repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. For he uses the expression "man can bear," in respect of what is small; as when he says, "I speak after the manner of men because of the infirmity of your flesh." "Think not then great things," saith he, "as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter:" which also he said to the Hebrews, "ye have not yet resisted unto blood, striving against sin." Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God's gracious influence; a power which we draw down by our own will. Wherefore that thou mayest know and see that not only those which exceed our power, but not even these which are "common to man" is it possible without assistance from God easily to bear, he added, "But will with the temptation also make the way of escape, that ye may be able to endure it." For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, "will also make the way of escape, that ye may be able to bear it:" and all things he refers to Him.

Why is this written if we are now so endowed that by the strength of our free will we are able to overcome all temptations merely by bearing them?

Paul did not pray that we should not be tempted, for a man who has not been tempted is untried, but that we should be able to bear our temptations as we ought.

A hermit used to say, ‘A lustful thought is brittle like papyrus. When it is thrust at us, if we do not accept it but throw it away it breaks easily. If it allures us and we keep playing with it, it becomes as difficult to break as iron. We need discernment to know that those who consent lose hope of salvation and for those who do not consent, a crown is made ready.’

Orsisius said, ‘If you put a piece of unbaked tiling in a building with a river nearby, it does not last a day. If it is baked, it is as good as stone. So it is with those of worldly wisdom, who are not proved by the word of God, as Joseph was proved at his beginning. To live among men is to be tempted often. It is good that a man should know his weakness, and not pick up too heavy a burden at first. But those of strong faith cannot be moved. Take the life of the patriarch Joseph and see what grievous temptations he suffered in a country where there was no trace of the true worship of God. But the God of his fathers was with him, and kept him safe in every trial, and he is now with his fathers in the kingdom of heaven. So let us own our weakness, and struggle onward. It is hard for us to escape the judgement of God.’

With the words "let him who thinks he stands take heed lest he fall" he frightened them. Meanwhile, there were those who had already endured many temptations. Lest such people say: "why do you frighten us? We have endured many temptations and have not sinned," he says: the temptation that has overtaken you is only small and moderate, for what is small is everywhere called human. Then he comforts them again, persuading them to look to God, Who is faithful, that is, true and will not lie. For He promised: "Come..., you who labor..., and I will give you rest" (Matt. 11:28). Therefore, He will not allow you to be tempted beyond your strength, but will arrange it so that a temptation proportionate to your strength will overtake you. Indeed, every temptation will be beyond your strength if He does not help and does not create relief from the temptation, "with the temptation," that is, relief that is swift and simultaneous with the coming of the temptation upon you, so that with swift relief it will become bearable for you. For he said: "will also provide the relief, so that you may be able to endure," that is, the temptation will seem light and manageable to you.

Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, Co1 10:1, Co1 10:2. The manna with which they were fed, Co1 10:3. And rock out of which they drank, Co1 10:4. The punishments inflicted on them for their disobedience are warnings to us, Co1 10:5. We should not lust as they did, Co1 10:6. Nor commit idolatry, Co1 10:7. Nor fornication as they did; in consequence of which twenty-three thousand of them were destroyed, Co1 10:8. Nor tempt Christ as they did, Co1 10:9. Nor murmur, Co1 10:10. All these transgressions and their punishments are recorded as warnings to us, that we may not fall away from the grace of God, Co1 10:11, Co1 10:12. God never suffers any to be tempted above their strength, Co1 10:13. Idolatry must be detested, Co1 10:14. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, Co1 10:15-22. There are some things which may be legally done which are not expedient; and we should endeavor so to act as to edify each other, Co1 10:23, Co1 10:24. The question concerning eating things offered to idols considered, and finally settled, Co1 10:25-30. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual matters rather than our own gratification, Co1 10:31-33.

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.

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. (1Co. 10:1-33) 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 (Co1 10:1-4). Five times, correspondingly, they sinned (Co1 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (Co1 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 (Co1 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 (Exo 13:21-22; Psa 105:39; compare Isa 4:5). passed through the sea--by God's miraculous interposition for them (Exo 14:29).

Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [WAHL]. faithful-- (Psa 125:3; Isa 27:3, Isa 27:8; Rev 3:10). "God is faithful" to the covenant which He made with you in calling you (Th1 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (Co1 10:9; Mat 4:7). way to escape-- (Jer 29:11; Pe2 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jam 1:2-4, Jam 1:12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people. to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (Co2 12:7-9).