13. No temptation has taken you. ¹ 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; ² and unquestionably the word rendered human is sometimes taken to mean moderate. ³ 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. ⁴

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 ⁵ 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 ⁶ 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 ⁷ 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. ⁸ "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. ⁹ 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, ¹⁰ 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, ¹¹ 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 koinwni>an -- 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 koinwni>a (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 koinwni>a (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 (koinwni>an) 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 ¹² 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. ¹³ For it is God alone that sanctifies, and hence all strange gods pollute. ¹⁴ Again, if mysteries ¹⁵ unite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowship ¹⁶ with idols. But the Apostle, before proceeding to this, answers by an anthypophora ¹⁷ (anticipation) a question that might be proposed by way of objection.