1 Corinthians 10:12,13

“Thus, then, 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.”

The ὥστε, so that, which we render by thus then, indicates that this exhortation to watchfulness is the inference to be drawn from the foregoing examples. There is here in the term δοκεῖν, to think, a notion, not of illusion, but of presumption. Paul allows indeed that the person addressed by him is standing, for he afterwards speaks of the danger he is in of falling; but the very claim to be standing may lead to neglect of vigilance, and thereby to a fall. ῾Εστάναι, perfect infinitive contracted for ἑστακέναι or ἑστηκέναι. The two figures to be standing and to fall do not represent the state of grace or condemnation, but the state of fidelity or sin; comp. Romans 14:4.

Vv. 13. This verse is undoubtedly one of the most difficult of the whole Epistle, at least as to the logical connection joining it to what precedes and to what follows. This is very apparent when we study the commentaries. Many commentators (Meyer, Heinrici, Holsten, Beet) find here an encouragement fitted to soften the severity of the warning of 1 Corinthians 10:12, in this sense: “And it is easy for you with watchfulness not to fall; for your previous temptations have not hitherto exceeded your strength, and should they be even greater, the faithfulness of God is a pledge to you that they will not go beyond it in the future.” The absence of the particle δέ at the beginning of the verse seems to me incompatible with this meaning. Besides, the Corinthians had more need of being admonished than tranquillized. Finally, and above all, the asyndeton with the preceding context leads us rather to expect an emphatic reaffirmation of the need of vigilance, than an encouragement. This has been felt by the ancient Greek commentators, Chrysostom, etc., and several moderns, such as Bengel, Olshausen, Rückert, Neander, and, to a certain extent, Edwards. The meaning, according to them, is this: “Take so much the more heed as you are not yet out of danger. Up till now you have not been very greatly tempted” (Edwards: “It has not yet gone” the length of blood, of persecution; Hebrews 12:4); “but how will it be if there should come on you stronger temptations than the former? God no doubt will still protect you, but on condition that you watch.” But is not this whole series of ideas very complicated? Then the force with which the faithfulness of God is expressed in the second part of the verse is not in keeping with so threatening a sense. The following, as it seems to me, is the true order of the apostle's thoughts: “If you should fall thus (1 Corinthians 10:13), you would be without excuse; for the temptations which have met you hitherto have not been of an irresistible nature, and as to those which may come on you in the future, God is always ready to sustain you and to save you in time from peril.” The conclusion is drawn in 1 Corinthians 10:14: “Wherefore beware of throwing yourselves into temptations to which you are not exposed by God Himself, and to which you would certainly succumb.” This meaning seems to me to be nearly that of Hofmann. The Corinthians must be made to understand that they run no risk of sinning and falling away from faith, if they have only to encounter the temptations which God allots to them, but that they have no pledge of victory whatever in the case of temptations into which they throw themselves with light-heartedness. The passage is therefore at once an encouragement in respect of the former, and a grave warning in respect of the latter.

The term πειρασμός, proof, temptation, comprehends all that puts moral fidelity to the proof, whether this proof have for its end to manifest and strengthen the fidelity it is in this sense that God can tempt, Genesis 22:1; Deuteronomy 13:3; or whether it seeks to make man fall into sin it is in this sense that God cannot tempt, James 1:13, and that the devil always tempts. It may also happen that the same fact falls at once into these two categories, as for example, the temptation of Job, which on the part of Satan had for its end to make him fall, and which God, on the contrary, permitted with the view of bringing out into clear manifestation the fidelity of His servant, and of raising him to a higher degree of holiness and of knowledge. There are even cases in which God permits Satan to tempt, not without consenting to his attaining his end of bringing into sin. So in the case of David, 1 Chronicles 21:1; comp. with 2 Samuel 24:1. This is when the pride of man has reached a point such that it is a greater obstacle to salvation than the commission of a sin; God then makes use of a fall to break this proud heart by the humbling experience of its weakness. Such undoubtedly is the meaning in which we are to say: “Lead us not into temptation.” These remarks will find their application in the immediate sequel.

It is possible to refer the term ἀνθρώπινος, human, to the origin of the temptation. There is not one of your temptations which did not proceed from man, either from the evil heart and its natural lusts, or from the example of other sinners. The temptations of which Paul thus speaks, would be opposed either to those which come from God, or rather to those which have Satan for their author. And indeed the context might lead us to think of the diabolical temptations to which the Corinthians did not fear to expose themselves when they took part in those feasts where the breath of Satan diffused an atmosphere all impregnated with idolatry and sensuality; “God has never put you into positions so diabolical; it is yourselves who seek them.” This meaning would be natural enough in the context; but the following words of the verse would in this case seem intended to encourage the Corinthians to brave such dangers by the promise of Divine succour, which it is impossible to hold. It is better, therefore, with most commentators, to apply the epithet human to the nature of the temptation: “A temptation proportioned to the strength of man;” but without isolating man from God, for God only can give man victory even in the slightest temptation. And to account more fully for this unprecedented expression, must we not contrast it with an angelic temptation? Suppose the Corinthians, impatient of the apostle's exactions, should in their ill-humour express themselves thus: “We should require to be angels to live as he demands!” “No,” Paul would answer; “I do not ask of you superhuman sacrifices in the name of your Christian profession. Your faith has not put you into a situation which a weak man cannot bear; but God is faithful, and He measures the temptation to the amount of strength.” Then the apostle adds, that if the situation became difficult to such a degree as to appear utterly intolerable, the faithfulness of God would show itself by putting an end to such a situation. Thus everything seems to me to find its natural connection.

The words ὑπὲρ ὃ δύνασθε, beyond what ye are able, come as a surprise. Has man then some power? And, if the matter in question is what man can do with the Divine help, is not the power of this help without limit? But it must not be forgotten, that if the power of God is infinite, the receptivity of the believer is limited: limited by the measure of spiritual development which he has reached, by the degree of his love for holiness and of his zeal in prayer, etc. God knows this measure, Paul means to say, and he proportions the intensity of the temptation to the degree of power which the believer is capable of receiving from Him, as the mechanician, if we may be allowed such a comparison, proportions the heat of the furnace to the resisting power of the boiler. It is evident from the words: with the temptation, that God co-operates with it in the sense we have spoken of above, and this is precisely the reason why He can also bring it to an end at any moment He chooses.

The issue, ἔκβασις, may be obtained in two ways. Either God by His providence can put an end to the situation itself, or by a ray of light from on high He can rid the believer's heart of the fascinating charm exercised over him by the tempting object, and change into disgust the seductive attraction which it exercised. Of the two ways, the struggle to the death between inclination and duty issues in the victory of the believer. The conclusion is this: “Victory being assured over the temptations which God sends you, seek not to throw yourselves into those which He does not send” (1 Corinthians 10:14).

Hofmann rightly observes, that nothing rendered the breach of the converted heathen with his past and with his surroundings so conspicuous as his refusal to take part in the sacrificial feasts. And so, many Corinthians sought to persuade themselves that they might harmonize this participation with their Christian profession. Had they not declared the nothingness of idols? Such a feast, therefore, had no longer for them the character of a sacrifice; it was a purely social act, to which the great maxim of Christian liberty in regard to external things applied: “All things are lawful for me.” Paul well knew that here was the most difficult sacrifice to be obtained. Accordingly with what prudence does he proceed! His whole handling of the question is a masterpiece of strategy. In chaps. 8 and 9 he treats the Corinthians as strong; only for the sake of their brethren does he ask them to deny themselves meats offered to idols; he encourages them by describing the sacrifices which he has made and is daily making for the Churches and the gospel. Then suddenly (1 Corinthians 9:23) he passes to an entirely new order of considerations: “And if I act thus,” he adds, “it is also for the sake of my own salvation, which I should certainly compromise by acting otherwise.” Then he demonstrates the reality of this danger by the case of the Israelites who drew down on themselves the Divine condemnation by revolting against the self-denial which the wilderness life imposed on them. “Do ye also, therefore, fear to fall by refusing to God the sacrifices which He asks of you!” At this point, after having gradually enclosed them in his net, he all at once ties the knot so long prepared for, and finally pronounces in 1 Corinthians 10:14 the decisive word: