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 examples: 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.
graves of lust,2 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.
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 idolatry6 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.
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.9 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,10 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 impiety11 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.
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.13 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
the Son of Man came down from heaven. (John 3:13.)
10.
Those persons, it is true,
By the
11.
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.22
12.
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 itself25 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.26 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 The rendering of the Vulgate is -- in figura -- (in figure.) Wiclif (1380) eads the clause thus: "But these thingis ben don in figure of us." -- Ed.
2 Our Author gives here the literal meaning of Kibroth-hatta-avah. -- Ed.
3 "Et esgayement desborde;" -- "And unbridled excess."
4 Apres la panse vient la danse;" -- "After dinner comes the dance."
5 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.
6 "Tant petite soit elle;" -- "Be it ever so little."
7 "De faire vn denombrement entier des personnes par testes, comme on dit;" -- "To make a complete enumeration of persons by heads, as they say."
8 "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.
9 "Auoit sacrifie a Baalpheor;" -- "Had sacrificed to Baalpeor."
10 "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."
11 "Vne impiete si vileine;" -- "An impiety so base."
12 "Vn desir importun et desordonne;" -- "An importunate and inordinate desire."
13 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.
14 "C'est a dire, l'Eternel;" -- "That is to say, the Eternal."
15 "De n'entrer point en la iouissance de la terre promise;" -- "Not to enter on the enjoyment of the promised land."
16 "Ceste temerite outrecuidee;" -- "This presumptuous rashness."
17 "Elle ferme la bouche a vn tas d'enragez;" -- "It shuts the mouth of a troop of madmen."
18 "Qui leur sont aduenues;" -- "Which happened to them."
19 "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."
20 The term is applied in this sense, more especially to the Eleusinian mysteries, which were called
21 "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?"
22 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.
23 "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."
24 "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."
25 Se Remet du tout;" -- "Commits itself wholly."
26 The reader will observe that our Author has already touched upon this subject at some length, when commenting on chapter 2:12. -- Ed.