A continuation of the exhortation to self-denial and caution, vs. 1–13. Express prohibition of joining in the sacrificial feasts of the heathen, vs. 14–22. Particular directions as to the use of meat sacrificed to idols, vs. 23–33.
The necessity of self-denial argued from the case of the Israelites. Vs. 1–13
AT the close of the preceding chapter the apostle had exhorted his readers to self-denial and effort, in order to secure the crown of life. He here enforces that exhortation, by showing how disastrous had been the want of such self-control in the case of the Israelites. They had been highly favoured as well as we. They had been miraculously guided by the pillar of cloud; they had been led through the Red Sea; they had been fed with manna from heaven, and with water from the rock; and yet the great majority of them perished, vs. 1–5. This is a solemn warning to Christians not to give way to temptation, as the Israelites did, v. 6. That is, not to be led into idolatry, v. 7, nor into fornication, v. 8, nor into tempting Christ, v. 9, nor into murmuring, v. 10. In all these points the experience of the Israelites was a warning to Christians; and therefore those who thought themselves secure should take heed lest they fall, vs. 11, 12. God is merciful, and would not suffer them to be too severely tempted, v. 13.
1. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
Moreover. The true reading is not (δέ) moreover, but (γάρ) for, which marks the connection with what precedes. ‘We must use self-denial and effort; for, brethren, our fathers, not withstanding all they experienced, perished.’ I would not have you ignorant, Rom. 1:10, 11:25, a formula used when something specially important is to be presented. That (not how that). All our fathers. The emphasis is on all. ‘All our fathers left Egypt; Caleb and Joshua alone entered the promised land.’ All run, but one obtains the prize. The history of the church affords no incident better suited to enforce the necessity of guarding against false security, than that selected by the apostle. The Israelites doubtless felt, as they stood on the other side of the Red Sea, that all danger was over, and that their entrance into the land of promise was secured. They had however a journey beset with dangers before them, and perished because they thought there was no need of exertion. So the Corinthians, when brought to the knowledge of the gospel, thought heaven secure. Paul reminds them that they had only entered on the way, and would certainly perish unless they exercised constant self-denial. Our fathers. Abraham is our father, though we are not his natural descendants. And the Israelites were the fathers of the Corinthian Christians, although most of them were Gentiles. Although this is true, it is probable that the apostle, although writing to a church, many, if not most, of whose members were of heathen origin, speaks as a Jew to Jews; as he often addresses a congregation as a whole, when what he says has reference only to a part.
Were under the cloud, not underneath it, but under its guidance. Ex. 13:21. “The Lord went before them by day in a pillar of cloud, to lead them; and by night in a pillar of fire to give them light, to go by day and night.” See Num. 9:15, 23, 14:14; Deut. 1:33; Ps. 78:14, &c. No more decisive evidence could have been given of their election as a people, than this supernatural guidance. The symbol of the divine presence and favour was before their eyes day and night. If any people ever had reason to think their salvation secure, it was those whom God thus wonderfully guided. They all passed through the sea. Would God permit those to perish for whom he had wrought so signal a deliverance, and for whose sake he sacrificed the hosts of Egypt? Yet their carcasses were strewed in the wilderness. It is not enough, therefore, to be recipients of extraordinary favours; it is not enough to begin well. It is only by constant self-denial and vigilance, that the promised reward can be obtained. This is the lesson the apostle intends to inculcate.
2. And were all baptized unto Moses in the cloud and in the sea;*
Baptized unto Moses, i. e. in reference to Moses, so as by baptism to be made his disciples. See 1:13; Rom. 6:3. In the cloud and in the sea. The cloud and the sea did for them, in reference to Moses, what baptism does for us in reference to Christ. Their passage through the sea, and their guidance by the cloud, was their baptism. It made them the disciples of Moses; placed them under obligation to recognize his divine commission and to submit to his authority. This is the only point of analogy between the cases, and it is all the apostle’s argument requires. One class of commentators says that they were immersed in the sea, and therefore it was a baptism; another says, the cloud rained upon them, and on that account they are said to have been baptized. Both suggestions are equally forced. For the people were baptized as much in the cloud as in the sea; but they were not immersed in the cloud nor sprinkled by the sea. There is no allusion to the mode of baptism. Neither is the point of analogy to be sought in the fact, that the cloud was vapour and the sea water. The cloud by night was fire. The point of similarity is to be found, not in any thing external, but in the effect produced. The display of God’s power in the cloud and in the sea, brought the people into the relation of disciples to Moses. It inaugurated the congregation, and, as it were, baptized them to him, bound them to serve and follow him.