1The Jews who came out of Egypt had all sacraments typical of ours, yet many of them perished through sin. 6Their examples should serve, as they were intended, for our admonition. 13God will not suffer his servants to be tempted beyond their strength. 14Christians must flee idolatry, and not by partaking of idol sacrifices own fellowship with devils. 23Even in the use of things lawful we should consult the good of others, 31and refer all we do to God's glory, 32careful to give none offence, after the apostle's own example.
1MOREOVER, brethren, I would not that ye should be ignorant, how thata all 1our fathers were under 2the cloud, and allb passed through the sea;
a Exod. 13:21; Num. 9:19; Deut. 1:33; Neh. 9:12, 19; Psalm 78:14; 105:39.
1 Namely, who came out of Egypt with Moses.
2 Namely, which interposed itself between the army of the Egyptians and of the Israelites, and which bedewed and defended the Israelites, when they went through the Red Sea, Exod. 14:19, etc.; Psalm 105:39; which Paul here testifies to have been an antitype of our baptism, as Peter speaks of the deliverance of Noah in the ark, out of the midst of the flood, 1 Peter 3:21.
b Exod. 14:22; Joshua 4:23; Psalm 78:13.
2And were all baptized 3unto Moses in the cloud and in the sea;
3 That is, by Moses, or by the ministry of Moses. Or, in the doctrine of Moses, as is said in Acts 19:3 that some were baptized in the baptism of John, that is, in the doctrine of John, who was confirmed by his baptism.
3Andc did all eat 4the same 5spiritual meat;
c Exod. 16:15.
4 Namely, in the signs, or, which signified one and the same thing, and that not only with one another, but also with us, which appears from this that Paul here uses the name of baptism, and afterward says that the rock was Christ; and otherwise Paul’s conclusion would not be firm, except they had one kind of meat with us in respect of the signification.
5 Namely, manna, which is called spiritual meat, because it served the Israelites, not only for physical food, but also to be for an extraordinary sign of the flesh of Christ, and in that respect had a spiritual relation unto Christ, as Christ at large declares in John 6, and as afterwards for the same reason the rock is called spiritual.
4Andd did all drink the same spiritual drink: for they drank of that spiritual Rock 6that followed them: and that Rock 7was Christ.
d Exod. 17:6; Num. 20:11; Psalm 78:15.
6 Namely, the Israelites, by the streams or brooks which flowed from them, after it was struck by Moses, Num. 20:8; Psalm 105:41.
7 That is, was a sign and type of Christ, Who being smitten to death by the Father for our sakes, would yield forth unto us the streams of living water, John 7:38. And this is a phrase used in the sacraments, as the bread and wine are called in the Lord’s Supper, the body and blood of Christ, because they are a sign and seal thereof. What some would say, that the sense should be Christ was the rock, is not only repugnant to the words of the text, but also unto the thing itself, forasmuch as all the Israelites cannot be said to have drunk of Christ, seeing many of them believed not, and God was not well pleased with them, verse 5, and Heb. 4:2.
5But with many of them God was not well pleased: fore they were 8overthrown in the wilderness.
e Num. 26:65.
8 Namely, because of their unbelief, as Paul declares in Heb. 3:17, 18, 19.
6Now these things were 9our examples, to the intent we should not 10lust after evil things, as theyf also lusted.
9 That is, for examples and warnings. Namely, that if we follow after such like sins, notwithstanding we shall also have been partakers of these holy signs, neither shall we escape the same punishment which came upon them for the same. See of this word in verse 11; Philip. 3:17; 1 Tim. 4:12; Titus 2:7.
10 Gr. should be no desirers of evil things, namely, of idolatry, fornication, and such like which are related afterwards.
f Num. 11:4, 33; Psalm 106:14.
7Neither be ye idolaters, as were 11some of them; as it is written, Theg people sat down to eat and drink, and rose up 12to play.
11 That is, a great part of them, namely, those who committed idolatry with the molten calf.
g Exod. 32:6.
12 That is, to dance, laugh, and frolic, as the idolaters commonly used to do in their idolatrous feasts, Exod. 32:6.
8Neither let us commit fornication, ash some of them 13committed, and fell in one day 14three and twenty thousand.
h Num. 25:1, 9; Psalm 106:29.
13 Namely, in the land of the Midianites, being enticed unto idolatry and fornication by the counsel of Balaam, Numbers 25.
14 In Num. 25:9 is said twenty-four thousand, but it may be that there were killed between twenty-three and twenty-four thousand, of which the apostle kept the lesser number. Others think that there were twenty-three thousand slain with the sword, after the example of the zeal of Phinehas, and that the other one thousand of the most important ones were hanged afterwards by the command of Moses.
9Neither let us 15tempt Christ, asi some of them also 16tempted, and were destroyed of serpents.
15 That is, provoke, or call in question His power to punish the unthankful, as the Israelites, Num. 21:5, when they were not content with the manna, nor with the waters, which the Lord miraculously afforded them; and as the Corinthians, who rather followed the feasts of idolaters, which were full of offense and danger, than a simple food which the Lord afforded them at home.
i Num. 21:5; Psalm 106:14.
16 Namely, Christ, Whom he had named immediately before. For it was the Angel of the covenant, the eternal Son of God, Who guided them in the wilderness, and Whom they provoked. See Exod. 14:19; 23:20, and Isa. 63:9.
10Neither murmur ye, asj some of them also 17murmured, and were destroyed 18of the destroyer.
j Exod. 16:2; 17:2; Num. 14:36; Psalm 106:25.
17 The Israelites murmured many times against God in the wilderness when they wanted something, or when they were not content with the benefits which God gave them. But here it is especially referred to those events in Num. 11:4, 33, when they desired flesh, and were destroyed therefore by God with several plagues, and in Num. 16:1, 2, when Korah with his company murmured against Moses and Aaron, and some were burned, some sunk into the earth.
18 This name is indeed not found in this history, but is added by Paul, either hereby to understand the severity of God Himself in these punishments, or an angel whom God made use of for this destruction, as He did, Exod. 12:23, and Isa. 27:36.
11Now all these things happened unto them 19for ensamples:k andl they are written for our admonition, uponm whom 20the ends of the world 21are come.
19 That is, examples of punishments upon such. See verse 6.
k example, model from within a defined group or type.
l Rom. 15:4; 1 Cor. 9:10.
m Philip. 4:5; Heb. 10:25.
20 That is, the last times, in which the grace of God is more powerful, and the wickedness greater; wherefore we must by the grace of God take the more heed to ourselves, 1 Tim. 4:1; 2 Peter 3:3.
21 Gr. meet, or, are met.
12Wherefore let him 22that thinketh he standeth 23take heed lest he fall.
22 That is, he who conceits himself to be so firm in the faith, that he could not fall into such sins.
23 That is, let him be careful that thereby he be not brought to a fall, to commit those sins and offenses for which God punished the Israelites. From this appears that the apostle does not exhort believers to doubt their salvation, contrary to his own doctrine, Rom. 5:1; 8:31, but that he warns the self-conceited only, not to depend on themselves, and to shun the occasions whereby they might be brought to fall. For true believers, when they may fall out of weakness, have the promise of being raised up again. See Psalm 37:24, and the following verse here.
13There hath 24no temptation taken you but such as is common 25to man: but Godnis faithful, who will not suffer you to be tempted 26above that ye are able; but will 27with the temptation also 28make a way to escape, that ye may be able to bear it.
24 Namely, whereby you are brought to the communion of idolaters and their feasts.
25 Namely, this sprung from your human infirmity, and from fear of the displeasure of the idolaters, who have tempted you thereunto. Herewith he comforts them, and exhorts them to more constancy for the future, seeing God makes us this promise that He will not let His (own) be tempted above their power.
n 1 Cor. 1:8; 1 Thes. 5:24; 2 Peter 2:9.
26 That is, above the power which you have already received by God’s Spirit. For, of ourselves we are able to do nothing, John 15:15; 2 Cor. 3:5; Philip. 4:13.
27 Namely, which He shall suffer to come upon you, although they were much greater than hitherto have happened, John 16:33.
28 Or, give.
1429Wherefore, my dearly beloved, flee 30from idolatry.
29 That is, seeing than that we have these examples of God’s punishment on the one side, and of God’s faithful promise on the other side.
30 Namely, not only which is such indeed, but also what might give inducement to or suspicion of it, or which is a sign thereof; of which he has spoken thus far.
15I speak as to 31wise men; judge ye what I say.
31 That is, as to those who are experienced and informed in the mysteries of our faith.
1632The cup of blessing which we 33bless, is it not 34the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
32 Or, the cup of thanksgiving. For, the Greek word eulogia signifies both thanksgiving and blessing. But seeing the apostle hereafter in 1 Cor. 11:24 uses the word to give thanks or thank, as also the evangelists, Mat. 26:27; Mark 14:23; Luke 22:17, therefore this word thanksgiving is retained in the Dutch Statenvertaling, while the English Authorized Version has here the word blessing.
33 Gr. eulogoumen, which word signifies both to bless and to give thanks. Yet here it must be translated to bless, and not to give thanks, forasmuch as it cannot be said that we give thanks the cup, as the Greek conjunction of the words eu and logos, or construction would require; but rather bless the cup. And by this blessing is understood not by force of any words to change the wine into the essential blood of Christ, but to consecrate by prayer, thanksgiving and rehearsing of the institution and end of the Holy Supper, or to separate from other common drink, and appropriate it to this holy use, as the word bless is also used, Gen. 2:3; Exod. 20:11, where God is said to have blessed and hallowed the seventh day, because He separated it from other common days, and appropriated it to a holy use. See the exposition hereof in the annotation on Mat. 26:26.
34 That is, a sign and pledge of the spiritual communion which we have with Christ’s body and blood, as verse 18 is said that the Israelites had communion with the altar, and verse 20, that they who ate the sacrifices of the idol had communion with devils. A phrase customary in the sacraments, see verse 4 and 1 Cor. 11:24, 25.
17For we being many are 35one bread, and 36oneo body: for we are all partakers of that one bread.
35 Namely, that is broken, and in which we have communion. Or, For it is one bread, so are we many one body.
36 That is, one spiritual body, whereof Christ is the Head. See Rom. 12:5; 1 Cor. 6:15; 12:12, etc.
o Rom. 12:5; 1 Cor. 12:27.
18Behold 37Israel after the flesh: are not they which eat of the sacrifices 38partakers of the altar?
37 That is, the people of the Jews, descended from Israel according to the flesh, which at that time had still their temple and worship, although the strength of it was made void by the coming of Christ.
38 That is, with the worship which was used by them upon the altar and about the same, and which they thereby testified that they were still approved.
19What say I then? thatp the idol is any thing, or that which is offered in sacrifice to idols is any thing?
p 1 Cor. 8:4.
20But I say, that the things which the Gentiles sacrifice, theyq sacrifice 39to devils, and not to God: and I would not that ye should have fellowship with devils.
q Lev. 17:7; Deut. 32:17.
39 For many of the pagan gods, which they honored by their images, were wicked spirits. See Lev. 17:7, and Deut. 32:17. And although sometimes they would thereby honor some deceased men and other creatures, or also even the Creator of heaven and earth, as may be seen in Acts 17:23; Rom. 1:21, yet nevertheless they are said to give that honor to devils, because the devil was the one which inspired and instituted such image worship, whereby God was not honored, but dishonored. Isa. 40:18; 42:8.
2140Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of 41the Lord’s table, and of 42the table of devils.
40 Namely, rightly and duly, so that in so doing you would also please God. See the like phrase, Mat. 6:24; 2 Cor. 6:14.
41 That is, the meat and drink of the Lord’s table, which is enjoyed by Christians for a sign of communion with Christ.
42 That is, the meat and drink of the feasts, which is enjoyed for a sign of communion with devils.
22Do we 43provoke the Lord to jealousy? 44are we stronger than he?
43 That is, shall we move Him to wrath by our doings, and consequently bring His punishment upon our heads, Deut. 32:21. The Greek word properly signifies to excite Him to jealousy.
44 Namely, to keep off His punishing hand from us when such shall strike us.
2345Allr things are lawful for me, but all things are not 46expedient: all things are lawful for me, but all things 47edify not.
45 Namely, which are indifferent in themselves, not forbidden by God in the New Testament, as among other things was the eating of all sorts of meat, when it could be done without offense. The apostle now further treats of two other cases, which, with certain limitations, he permits in what follows.
r 1 Cor. 6:12.
46 Namely, for myself.
47 Namely, for my neighbor.
24Lets no man seek 48his own, but every man 49another’s wealth.
s 1 Cor. 13:5; Philip. 2:4.
48 Namely, only, or with the disadvantage of and offense to his neighbor, Rom. 15:2.
49 That is, seek also what belongs to another, for we must love our neighbor as ourselves; we may than indeed love ourselves also, but not contrary to the love of our neighbor.
2550Whatsoever is sold in the shambles,tthat eat, 51asking no question for conscience sake:
50 That is, all sorts. Here than, in the first place, the apostle permits that whatsoever comes to the market may be used by us for meat, although nevertheless it comes to pass many times that part of what was offered to idols is sold there also, when it is not used in feasts or sacrifices. But when it is brought to the market or into the butcher shops, the idol is than no more honored therewith, but it is accounted common meat.
t meat-market.
51 Or, making no distinction, namely, whether it was sacrificed before or not, for the Greek word signifies both.
26Foru52the earth is the Lord's, and the fulness thereof.
u Exod. 19:5; Psalm 24:1; 50:12.
52 That is, although it was previously abused by idolaters, yet it does not cease to be a creature of the Lord, Who has created it to be used with thanksgiving, 1 Tim. 4:4.
27If any of them that 53believe not bid you to a feast, and ye 54be disposed to go; 55whatsoever is set before you, eat,v56asking no question forw conscience sake.
53 Namely, to his house, the feast not being made for the honor of the idol, as the Gentiles often used the remainder of such sacrificed beasts, or meats, for private and civil feasts.
54 That is, hold it expedient to go to maintain civil communion or neighborhood, whereby the apostle gives to understand that before they go there, they should also consider well to which they are invited there.
55 That is, of all things.
v Luke 10:7.
56 Or, making no distinction.
w 1 Cor. 8:7.
28But if 57any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for 58the earth is the Lord's, and the fulness thereof:
57 Namely, of the weak believers, who might be offended thereby; or else of the unbeliever who sits at meat with you, and thereby might look upon you for a man who would be without religion or of their pagan religion, if you, being admonished, would nevertheless eat thereof.
58 This same place taken out of Psalm 24. The apostle here again produces to show that one may well leave such meat, seeing there are more meats which God has created upon earth for our use.
29Conscience, I say, not thine own, but 59of the other: for why is 60my liberty judged of another man's conscience?
59 Namely, who gives you warning of this, and is offended thereby, for the reasons mentioned previously.
60 That is, why shall by the offensive use of liberty I give occasion that another’s conscience would condemn mine action or reproach the same? Or, seeing I know from God’s Word that this is now free to me, why shall I subject the judgment of my conscience to the judgment of another’s conscience, who is yet weak, or suffer myself to be reproached by such an one? It is enough for me that I omit the eating of such meat for that time for their sakes, and nevertheless retain the liberty in my mind to do this at another time without offense, and to thank God for it.
30For if I 61by grace be a partaker, why am I evil spoken of for that forx which I give thanks?
61 Namely, of the Gospel, in which Christ has set us free from the yoke of ceremonies and the difference of meats.
x Rom. 14:6; 1 Tim. 4:3.
31Whethery therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
y Col. 3:17.
32Givez none offence, 62neither to the Jews, nor to the Gentiles, nor to the church of God:
z Rom. 14:13.
62 Under these three sorts the apostle comprehends all men, who were either Jews, or Gentiles, or Christians, none of whom must be offended by us, by the use of our liberty, which is to be well understood if they be such persons, of whom we have hope that they may thereby be gained by us.
33Even as I please all men 63in all things, not seeking mine own profit, but the profit of many, that they may be saved.aa
63 That is, seek to please. This must be understood as the forgoing, namely, in respect of the use or omission of our christian liberty, not in respect of doctrine or other things which are commanded or forbidden of God. See Gal. 1:8, 10.
aa 1 Cor. 9:22.