6Now these things happened as examples for us, so that we would not crave evil things as they also craved. 7Do not be idolaters, as some of them were; as it is written, “THE PEOPLE SAT DOWN TO EAT AND DRINK, AND STOOD UP TO PLAY.” 8Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day. 9Nor let us try the Lord, as some of them did, and were destroyed by the serpents. 10Nor grumble, as some of them did, and were destroyed by the destroyer. 11Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. 12Therefore let him who thinks he stands take heed that he does not fall. 13No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.

      14Therefore, my beloved, flee from idolatry. 15I speak as to wise men; you judge what I say. 16Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? 17Since there is one bread, we who are many are one body; for we all partake of the one bread. 18Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? 19What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? 20No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. 21You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. 22Or do we provoke the Lord to jealousy? We are not stronger than He, are we?

      23All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. 24Let no one seek his own good, but that of his neighbor. 25Eat anything that is sold in the meat market without asking questions for conscience’ sake; 26FOR THE EARTH IS THE LORD’S, AND ALL IT CONTAINS. 27If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions for conscience’ sake. 28But if anyone says to you, “This is meat sacrificed to idols,” do not eat it, for the sake of the one who informed you, and for conscience’ sake; 29I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience? 30If I partake with thankfulness, why am I slandered concerning that for which I give thanks?

      31Whether, then, you eat or drink or whatever you do, do all to the glory of God. 32Give no offense either to Jews or to Greeks or to the church of God; 33just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved.

Parallel Verses

New American Standard Bible (©1995)
and all were baptized into Moses in the cloud and in the sea;

GOD'S WORD® Translation (©1995)
They were all united with Moses by baptism in the cloud and in the sea.

King James Bible
And were all baptized unto Moses in the cloud and in the sea;

Douay-Rheims Bible
And all in Moses were baptized, in the cloud, and in the sea:

Darby Bible Translation
and all were baptised unto Moses in the cloud and in the sea;

English Revised Version
and were all baptized unto Moses in the cloud and in the sea;

Webster's Bible Translation
And were all baptized to Moses in the cloud and in the sea;

Weymouth New Testament
All were baptized in the cloud and in the sea to be followers of Moses.

World English Bible
and were all baptized into Moses in the cloud and in the sea;

Young's Literal Translation
and all to Moses were baptized in the cloud, and in the sea;

Cross References

Matthew 3:6 and they were being baptized by him in the Jordan River, as they confessed their sins.

Romans 6:3 Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?

1 Corinthians 1:13 Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?

Galatians 3:27 For all of you who were baptized into Christ have clothed yourselves with Christ.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 10

In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Christians (v. 1-14). II. He resumes his former argument (ch. 8), about eating things offered to idols; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols; it is having fellowship with devils, which cannot consist with having fellowship with God (v. 15-22). III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard to the idol, yet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for that the heathens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it t Jew nor Gentile, nor to the church of God (v. 23 to the end).

Verses 1-5

In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours.

I. He prefaces this discourse with a note of regard: "Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.

II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: "Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct." The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Ps. 105:39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (v. 2), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, v. 5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us.

Calvin's Commentary

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;

1. Nolo autem vos ignorare, fratres, quod partes nostri omnes sub nube fuerunt, et omnes mare transierunt.

2. And were all baptized unto Moses in the cloud and in the sea;

2. Et omnes in Mose uterunt baptizati in nube et in mari,

3. And did all eat the same spiritual meat;

3. Et omnes eandem escam spiritualem manducarunt,

4. And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

4. Et omnes eundem biberunt spiritualem potum: bibebant autem e spirituali, quae eos censequebatur, petra. Petra, autem, erat Christus.

5. But with many of them God was not well pleased: for they were overthrown in the wilderness.

5. Verum complures corum grati non fuerant Deo: prostrati enim fuerunt in deserto.

What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, [520] or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner -- "As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you." As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner -- "Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God." For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; [521] but, on their abusing their privileges, they did not escape the judgment of God. [522] Be afraid, therefore; for the same thing is impending over you. Jude makes use of the same argument in his Epistle. (Jude 1:5.)

1. All were under the cloud. The Apostle's object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them [523] with so much severity. For the sum is this -- "If God spared not them, neither will he spare you, for your condition is similar." That similarity he proves from this -- that they had been honored with the same tokens of God's grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and teaches that the cloud, which protected the Israelites in the desert from the heat of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper.

They were, says he, baptized in Moses, that is, under the ministry or guidance of Moses. For I take the particle eis to be used here instead of en, agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in 1 Corinthians 1:13, and that for two reasons. These are, first, because we are by baptism initiated [524] into the doctrine of Christ alone; and, secondly, because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore, baptized in Moses, that is, under his guidance or ministry, as has been already stated. How? In the cloud and in the sea. "They were, then, baptized twice," some one will say. I answer, that there are two signs made mention of, making, however, but one baptism, corresponding to ours.

Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. [525] The cloud protected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through the sea was attended with this effect, that they got clear off from Pharaoh's cruelty, and escaped from imminent hazard of death. The advantage of our baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mystery [526] in them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people's advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and under that, eternal salvation is comprehended.

The cloud, in various instances, [527] is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God's care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul's words. Nay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours.

It is however objected again, that we do not find a word of all this. [528] This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (John 3:14,) and yet not a word has come down to us as to this thing, [529] but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid.

3. The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. "The manna," says he, "and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls." It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ's words, (John 6:31,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it was a seal of the righteousness of the faith, (Romans 4:11,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by it to keep the whole law (Galatians 5:2, 3.) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as indeed they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. "Moses is held by you in the highest esteem, and even in admiration, as a most eminent Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?." We see then that the Lord speaks there -- not according to the nature of the thing, but rather according to the apprehension of his hearers. [530] Paul, on the other hand, looks here -- not to the ordinance of God, but to the abuse of it by the wicked.

Farther, when he says that the fathers ate the same spiritual meat, he shows, first, what is the virtue and efficacy of the Sacraments, and, secondly, he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies. [531] A sign, it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course, [532] or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other.

It remains that we speak of the second point -- the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen -- that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ's manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of "more and less," for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality. [533]

Some explain it to mean, that they [534] ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul's object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation -- that it suits best with the similitude made use of immediately before -- that all the Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these considerations to give up my opinion; for it is not without good reason that the Apostle makes mention of two sacraments merely, and, more particularly, baptism. For what purpose was this, but to contrast them with us? Unquestionably, if he had restricted his comparison to the body of that people, he would rather have brought forward circumcision, and other sacraments that were better known and more distinguished, but, instead of this, he chose rather those that were more obscure, because they served more as a contrast between us and them. Nor would the application that he subjoins be otherwise so suitable -- "All things that happened to them are examples to us, inasmuch as we there see the judgments of God that are impending over us, if we involve ourselves in the same crimes."

4. That rock was Christ Some absurdly pervert these words of Paul, as if he had said, that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly treating of outward signs. The objection that they make -- that the rock is spoken of as spiritual, is a frivolous one, inasmuch as that epithet is applied to it simply that we may know that it was a token of a spiritual mystery. In the mean time, there is no doubt, that he compares our sacraments with the ancient ones. Their second objection is more foolish and more childish -- "How could a rock," say they, "that stood firm in its place, follow the Israelites?" -- as if it were not abundantly manifest, that by the word rock is meant the stream of water, which never ceased to accompany the people. For Paul extols [535] the grace of God, on this account, that he commanded the water that was drawn out from the rock to flow forth wherever the people journeyed, as if the rock itself had followed them. Now if Paul's meaning were, that Christ is the spiritual foundation of the Church, what occasion were there for his using the past tense? [536] It is abundantly manifest, that something is here expressed that was peculiar to the fathers. Away, then, with that foolish fancy by which contentious men choose rather to show their impudence, than admit that they are sacramental forms of expression! [537]

I have, however, already stated, that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows, that Christ was connected with them, not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says, that the rock was Christ, for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign -- not as if it were strictly applicable, but figuratively, on the ground of that connection which I have mentioned. I touch upon this, however, the more slightly, because it will be more largely treated of when we come to the [16]11th Chapter.

There remains another question. "Seeing that we now in the Supper eat the body of Christ, and drink his blood, how could the Jews be partakers of the same spiritual meat and drink, when there was as yet no flesh of Christ that they could eat?" I answer, that though his flesh did not as yet exist, it was, nevertheless, food for them. Nor is this an empty or sophistical subtilty, for their salvation depended on the benefit of his death and resurrection. Hence, they required to receive the flesh and the blood of Christ, that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who wrought in them in such a manner, that Christ's flesh, though not yet created, was made efficacious in them. He means, however, that they ate in their own way, which was different from ours, [538] and this is what I have previously stated, that Christ is now presented to us more fully, according to the measure of the revelation. For, in the present day, the eating is substantial, which it could not have been then -- that is, Christ feeds us with his flesh, which has been sacrificed for us, and appointed as our food, and from this we derive life.

5. But many of them. We have now the reason why the Apostle has premised these things -- that we might not claim for ourselves any dignity or excellence above them, but might walk in humility and fear, for thus only shall we secure, that we have not been favored in vain with the light of truth, and with such an abundance of gracious benefits. "God," says he, "had chosen them all as his people, but many of them fell from grace. Let us, therefore, take heed, lest the same thing should happen to us, being admonished by so many examples, for God will not suffer that to go unpunished in us, which he punished so severely in them."

Here again it is objected: "If it is true, that hypocrites and wicked persons in that age ate spiritual meat, do unbelievers in the present day partake of the reality in the sacraments?" Some, afraid lest the unbelief of men should seem to detract from the truth of God, teach that the reality is received by the wicked along with the sign. This fear, however, is needless, for the Lord offers, it is true, to the worthy and to the unworthy what he represents, but all are not capable of receiving it. In the meantime, the sacrament does not change its nature, nor does it lose anything of its efficacy. Hence the manna, in relation to God, was spiritual meat even to unbelievers, but because the mouth of unbelievers was but carnal, they did not eat what was given them. The fuller discussion, however, of this question I reserve for the 11th Chapter.

For they were overthrown. Proof is here furnished, by adducing a token, that they did not please God -- inasmuch as he exercised his wrath upon them with severity, [539] and took vengeance on their ingratitude. Some understand this as referring to the whole of the people that died in the desert, with the exception of only two -- Caleb and Joshua. (Numbers 14:29.) I understand him, however, as referring merely to those, whom he immediately afterwards makes mention of in different classes.

Footnotes:

[520] "Comme feroyent des gendarmes, qui ont desia fidelement serui si long temps, que pour leur faire honneur on les enuoye se reposer le reste de leur vie;" -- "After the manner of soldiers, who have already served with fidelity for so long a time, that with the view of putting honor upon them, they were discharged, so as to be exempted from labor during the remainder of their life."

[521] "Aussi bien qu'a nous;" -- "As well as to us."

[522] "Ils ont senti le jugement de Dieu, et ne l'ont peu euiter;" -- "They have felt the judgment of God, and have not been able to escape it."

[523] "Eux, qui estoyent son peuple;" -- "Those who were his people."

[524] "Nous nous assuietissons et bisons serment;" -- "We submit ourselves, and make oath."

[525] "Et terrien;" -- "And earthly."

[526] "Mystere et secret;" -- "Mystery and secret."

[527] "Par toute l'Escriture;" -- "Throughout the whole of Scripture.

[528] "Es Escritures;" -- "In the Scriptures."

[529] "Nous n'en auons maintenant pas un seul mot en'toute l'Escriture;" -- "We have not a single word of it in the whole of Scripture."

[530] See Calvin on John, [17]vol. 1, p. 247. -- Ed.

[531] "Choses qui ayent apparence sans efibt;" -- "Things that have an appearance, without reality."

[532] "Entre ees deux extremitez;" -- "Between these two extremes."

[533] Our author, having occasion to refer to the same "Scholastic dogma" as to the Sacraments of the Old and New Testaments, (when [18]commenting on Romans 4:12,) says, "Illis enim vim justificandi adimunt, his attribuunt:" -- "They deny to the former the power of justifying, while they assign it to the latter." -- Ed.

[534] "Les Israelites;" -- "The Israelites."

[535] "Celebre et magnifie;" -- "Celebrates and extols."

[536] "Estoit;" -- "Was."

[537] "C'est a dire, lesquelles il ne faut pendre cruement, et a la lettre, comme on dit;" -- "That is to say -- which must not be taken strictly or according to the letter, as they say." The reader will find this subject handled at some length in the Harmony, [19]vol. 3, pp. 207,208. -- Ed.

[538] "D'vnc autre facon et mesure que nous ne faisons pas;" -- "In another way and measure than we do."

[539] "Il a fait une horrible vengence sur eux;" -- "He inflicted dreadful vengeance upon them."

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John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Limits of Liberty
'All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24. Let no man seek his own, but every man another's wealth. 25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake. 26. For the earth is the Lord's, and the fulness thereof. 27. If any of them that believe not bid you to a feast, and ye be disposed togo, whatsoever is set before you eat, asking no question for conscience sake. 28. But if any man …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Men Often Highly Esteem what God Abhors.
Ye we they which justify yourselves before men; but God knoweth your hearts for that which is highly esteemed among men, is abomination in the sight of God." -Luke xvi. 15. CHRIST had just spoken the parable of the unjust steward, in which He presented the case of one who unjustly used the property of others entrusted to him, for the purpose of laying them under. obligation to provide for himself after expulsion from His trust. Our Lord represents this conduct of the steward as being wise in the …
Charles G. Finney—Sermons on Gospel Themes

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning

Communion with Christ and his People.
AN ADDRESS AT A COMMUNION SERVICE AT MENTONE. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread."--1 Cor. x. 16, 17. COMMUNION WITH CHRIST AND HIS PEOPLE. I WILL read you the text as it is given in the Revised Version: "The cup of blessing which we bless, is it not a communion of the blood of Christ?" …
Charles Hadden Spurgeon—Till He Come

The Rock of Ages
(Ninth Sunday after Trinity.) 1 Corinthians x. 4. They drank of that Spiritual Rock which followed them; and that Rock was Christ. St. Paul has been speaking to the Corinthians about the Holy Communion. In this text, St. Paul is warning the Corinthians about it. He says, 'You may be Christian men; you may have the means of grace; you may come to the Communion and use the means of grace; and yet you may become castaways.' St. Paul himself says, in the very verse before, 'I keep under my body, and …
Charles Kingsley—Town and Country Sermons

Heaven on Earth
1 COR. x. 31. "Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." This is a command from God, my friends, which well worth a few minutes' consideration this day;--well worth considering, because, though it was spoken eighteen hundred years ago, yet God has not changed since that time;--He is just as glorious as ever; and Christian men's relation to God has not changed since that time; they still live, and move, and have their being in God; they are still His children--His …
Charles Kingsley—Twenty-Five Village Sermons

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may …
St. Augustine—Against Lying

But, as I had Begun to Say, Whether the Fruit an Hundred-Fold be virginity...
47. But, as I had begun to say, whether the fruit an hundred-fold be virginity dedicated to God, or whether we are to understand that interval of fruitfulness in some other way, either such as we have made mention of, or such as we have not made mention of; yet no one, as I suppose, will have dared to prefer virginity to martyrdom, and no one will have doubted that this latter gift is hidden, if trial to test it be wanting. A virgin, therefore, hath a subject for thought, such as may be of profit …
St. Augustine—Of Holy Virginity.

Here Peradventure Some Man May Say, "If it was Bodily Work that the Apostle...
14. Here peradventure some man may say, "If it was bodily work that the Apostle wrought, whereby to sustain this life, what was that same work, and when did he find time for it, both to work and to preach the Gospel?" To whom I answer: Suppose I do not know; nevertheless that he did bodily work, and thereby lived in the flesh, and did not use the power which the Lord had given to the Apostles, that preaching the Gospel he should live by the Gospel, those things above-said do without all doubt bear …
St. Augustine—Of the Work of Monks.

Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things …
St. Augustine—On the Good of Widowhood.

Perseverance of Saints.
FURTHER OBJECTIONS ANSWERED. 4. A fourth objection to this doctrine is, that if, by the perseverance of the saints is intended, that they live anything like lives of habitual obedience to God, then facts are against it. To this objection I reply: that by the perseverance of the saints, as I use these terms, is intended that, subsequently to their regeneration, holiness is the rule of their lives, and sin only the exception. But it is said, that facts contradict this. (1.) The case of king Saul is …
Charles Grandison Finney—Systematic Theology

The Saint Resumes the History of Her Life. Aiming at Perfection. Means Whereby it May be Gained. Instructions for Confessors.
1. I shall now return to that point in my life where I broke off, [1] having made, I believe, a longer digression than I need have made, in order that what is still to come may be more clearly understood. Henceforth, it is another and a new book,--I mean, another and a new life. Hitherto, my life was my own; my life, since I began to explain these methods of prayer, is the life which God lived in me,--so it seems to me; for I feel it to be impossible that I should have escaped in so short a time …
Teresa of Avila—The Life of St. Teresa of Jesus

"In the Spirit and Power of Elias"
Through the long centuries that have passed since Elijah's time, the record of his lifework has brought inspiration and courage to those who have been called to stand for the right in the midst of apostasy. And for us, "upon whom the ends of the world are come" (1 Corinthians 10:11), it has special significance. History is being repeated. The world today has its Ahabs and its Jezebels. The present age is one of idolatry, as verily as was that in which Elijah lived. No outward shrine may be visible; …
Ellen Gould White—The Story of Prophets and Kings

Of Resisting Temptation
So long as we live in the world, we cannot be without trouble and trial. Wherefore it is written in Job, The life of man upon the earth is a trial.(1) And therefore ought each of us to give heed concerning trials and temptations, and watch unto prayer, lest the devil find occasion to deceive; for he never sleepeth, but goeth about seeking whom he may devour. No man is so perfect in holiness that he hath never temptations, nor can we ever be wholly free from them. 2. Yet, notwithstanding, temptations …
Thomas A Kempis—Imitation of Christ

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity

But one Sometimes Comes to a Case of this Kind...
24. But one sometimes comes to a case of this kind, that we are not interrogated where the person is who is sought, nor forced to betray him, if he is hidden in such manner, that he cannot easily be found unless betrayed: but we are asked, whether he be in such a place or not. If we know him to be there, by holding our peace we betray him, or even by saying that we will in no wise tell whether he be there or not: for from this the questioner gathers that he is there, as, if he were not, nothing else …
St. Augustine—On Lying

Indeed in all Spiritual Delights, which Unmarried Women Enjoy...
27. Indeed in all spiritual delights, which unmarried women enjoy, their holy conversation ought also to be with caution; lest haply, though their life be not evil through haughtiness, their report be evil through negligence. Nor are they to be listened to, whether they be holy men or women, when (upon occasion of their neglect in some matter being blamed, through which it comes to pass that they fall into evil suspicion, from which they know that their life is far removed) they say that it is enough …
St. Augustine—On the Good of Widowhood.

For that Both History of the Old Testament...
8. For that both history of the Old Testament, and ætiology, and analogy are found in the New Testament, has been, as I think, sufficiently proved: it remains to show this of allegory. Our Redeemer Himself in the Gospel uses allegory out of the Old Testament. "This generation," saith He, "seeketh a sign, and there shall not be given it save the sign of Jonas the prophet. For as Jonas was three days and three nights in the whale's belly, so also shall the Son of Man be three days and three nights …
St. Augustine—On the Profit of Believing.

W. T. Vn to the Christen Reader.
As [the] envious Philistenes stopped [the] welles of Abraham and filled them vpp with erth/ to put [the] memoriall out of minde/ to [the] entent [that] they might chalenge [the] grounde: even so the fleshly minded ypocrites stoppe vpp the vaynes of life which are in [the] scripture/ [with] the erth of theyr tradicions/ false similitudes & lienge allegories: & [that] of like zele/ to make [the] scripture theyr awne possession & marchaundice: and so shutt vpp the kingdome of heven which is Gods worde …
William Tyndale—The prophete Ionas with an introduccion

The Lord's Supper
And as they did eat, Jesus took bread,' &c. Mark 14: 22. Having spoken to the sacrament of baptism, I come now to the sacrament of the Lord's Supper. The Lord's Supper is the most spiritual and sweetest ordinance that ever was instituted. Here we have to do more immediately with the person of Christ. In prayer, we draw nigh to God; in the sacrament, we become one with him. In prayer, we look up to Christ; in the sacrament, by faith, we touch him. In the word preached, we hear Christ's voice; in the …
Thomas Watson—The Ten Commandments