1 Corinthians 10:13
There has no temptation taken you, but such as man can bear: but God is faithful, Who will not suffer you to be tempted above that you are able; but will with the temptation make also the way of escape, that you may be able to endure it.
Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, Let him that thinks he stands take heed lest he fall; though they had borne many temptations, and had exercised themselves many times therein; for I was with you, says 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 has 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, says 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, you 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 you 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 you may 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 you may be able to endure it.
For, says 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 you may be able to bear it: and all things he refers to Him.
1 Corinthians 10:14
- Wherefore, my brethren, flee from idolatry.
Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but flee; and he calls the matter idolatry, and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.
1 Corinthians 10:15
I speak as to wise men: judge ye what I say.
Because he has cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. For I speak as to wise men, says he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.
Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.
1 Corinthians 10:16
- The cup of blessing which we bless, is it not a communion of the Blood of Christ?
What do you say, O blessed Paul? When you would appeal to the hearer’s reverence, when you are making mention of awful mysteries, do you give the title of cup of blessing to that fearful and most tremendous cup? Yea, says he; and no mean title is that which was spoken. For when I call it ‘blessing,’ I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God’s goodness, and call to mind those mighty gifts. Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He has delivered from error the whole race of mankind; that being afar off, He made them near; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. How then are not your doings inconsistent, says he, O you Corinthians; blessing God for delivering you from idols, yet running again to their tables?
The cup of blessing which we bless, is it not a communion of the Blood of Christ? Very persuasively spoke he, and awfully. For what he says is this: This which is in the cup is that which flowed from His side, and of that do we partake. But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. Wherefore if you desire blood, says He, redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood. Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.
- The bread which we break, is it not a communion of the Body of Christ? Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.
But why adds he also, which we break? For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, A bone of Him, says one, shall not be broken. But that which He suffered not on the cross, this He suffers in the oblation for your sake, and submits to be broken, that he may fill all men.
Further, because he said, a communion of the Body, and that which communicates is another thing from that whereof it communicates; even this which seems to be but a small difference, he took away. For having said, a communion of the Body, he sought again to express something nearer. Wherefore also he added,