Commentari biblici

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, 1Co 10:1-14. II. He resumes his former argument (1Co 8:1-13), 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, 1Co 10:15-22. 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, 1Co 10:23-33.

In regard to the design of 1 Corinthians 10, commentators have not been agreed. Some have supposed that there is no connection with the preceding, but that this is a digression. The ancient Greek expositors generally, and some of the moderns, as Grotius, supposed that the connection was this: Paul had in the previous chapter described himself as mortifying his flesh, and keeping his body under, that he might gain the prize. In this chapter they suppose that his object is to exhort the Corinthians to do the same; and that in order to do this he admonishes them not to be lulled into security by the idea of the many spiritual gifts which had been conferred upon them. This admonition he enforces by the example of the Jews, who had been highly favored also, but who had nevertheless been led into idolatry. This is also the view of Doddridge, Calvin, and others. Macknight regards the chapter as an independent discussion of the three questions, which he supposes had been submitted to Paul:

(1) Whether they might innocently go with their friends into the pagan temples, and partake of the feasts which were there made in honor of the idol.

(2) whether they might buy and eat meat sold in the markets which had been sacrificed to idols.

(3) whether, when invited to the houses of the pagans, they might partake of the meat sacrificed to idols, and which was set before them as a common meal - I regard this chapter as having a very close connection with 1 Corinthians 8:1-13. In the close of 1 Corinthians 8:1-13. 1 Corinthians 10:13, Paul had stated, when examining the question whether it was right to eat meat offered in sacrifice to idols, that the grand principle on which he acted, and on which they should act, was that of "self-denial." To illustrate this he employs 1 Corinthians 9, by showing how "he" acted on it in reference to a maintenance; showing that it was this principle that led him to decline a support to which he was really entitled. Having illustrated that, he returns in this chapter to the subject which he was discussing in 1 Corinthians 8:1-13; and the design of this chapter is further to explain and enforce the sentiments advanced there, and to settle some other inquiries pertaining to the same general subject.

The first point, therefore, on which he insists is, "the danger of relapsing into idolatry" - a danger which would arise should they be in the habit of frequenting the temples of idols, and of partaking of the meats offered in sacrifice; 1Co. 10:1-24. Against this he had cautioned them in general, in 1 Corinthians 8:7, 1 Corinthians 8:9-12. This danger he now sets forth by a variety of illustrations. the first shows them that the Jews had been highly favored, had been solemnly consecrated to Moses and to God, and had been under the divine protection and guidance 1 Corinthians 10:1-4; yet that this had not kept them from the displeasure of God when they sinned; 1 Corinthians 10:5. He shows that notwithstanding their privileges, they had indulged in inordinate desires 1 Corinthians 10:6; that they had become idolaters 1 Corinthians 10:7 that they had been guilty of licentiousness 1 Corinthians 10:8; that they had tempted their leader and guide 1 Corinthians 10:9; that they had complained 1 Corinthians 10:10; and that, as a consequence of this, many of them had been destroyed.

In view of all this, Paul cautions the Corinthians not to be self-confident or to feel secure; and not to throw themselves in the way of temptation by partaking of the feasts of idolatry; 1 Corinthians 10:12-14. This danger he further illustrates 1 Corinthians 10:15, 1 Corinthians 10:24 by showing that if they partook of those sacrifices, they in fact became identified with the worshippers of idols. This he proved by showing that in the Christian communion, those who partook of the Lord's Supper were identified with Christians 1 Corinthians 10:16-17; that in the Jewish sacrifices the same thing occurred, and that those who partook of them were regarded as Jews, and as worshippers of the same God with them 1 Corinthians 10:18; and that the same thing must occur, in the suture of the case, by partaking of the sacrifices offered to idols. They were really partaking of that which had been offered to devilS; and against any such participation Paul would solemnly admonish them; 1 Corinthians 10:19-22. Going on the supposition, therefore, that there was nothing wrong in itself in partaking of the meat that had been thus killed in sacrifice, yet Paul says 1 Corinthians 10:23, that it was not expedient thus to expose themselves to danger; and that the grand principle should be to seek the comfort and edification of others; 1 Corinthians 10:24. Paul thus strongly and decisively admonishes them not to enter the temples of idols to partake of those feasts; not to unite with idolaters in their celebration; not to endanger their piety by these temptations.

There were, however, two other questions on the subject which it was important to decide, and which had probably been submitted to him in the letter which they had sent for counsel and advice. The first was, whether it was right to purchase and eat the meat which had been sacrificed, and which was exposed indiscriminately with other meat in the market; 1 Corinthians 10:25. To this Paul replies, that as no evil could result from this, as it could not be alleged that they purchased it as meat sacrificed to idols, and as all that the earth contained belonged to the Lord, it was not wrong to purchase and to use it. Yet if even this was pointed out to them as having been sacrificed to idols, he then cautioned them to abstain from it; 1 Corinthians 10:28. The other question was, whether it was right for them to accept the invitation of a pagan, and to partake of meat then that had been offered in sacrifice; 1 Corinthians 10:27. To this a similar answer was returned. The general principle was, that no questions were to be asked in regard to what was set before them; but if the food was expressly pointed out as having been offered in sacrifice, then to partake of it would be regarded as a public recognition of the idol; 1 Corinthians 10:28-30. Paul then concludes the discussion by stating the noble rule that is to guide in all this: that everything is to be done to the glory of God 1 Corinthians 10:31; and that the great effort of the Christian should be so to act in all things as to honor his religion, as not to lead others into sin; 1 Corinthians 10:32-33.

Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, 1 Corinthians 10:1, 1 Corinthians 10:2. The manna with which they were fed, 1 Corinthians 10:3. And rock out of which they drank, 1 Corinthians 10:4. The punishments inflicted on them for their disobedience are warnings to us, 1 Corinthians 10:5. We should not lust as they did, 1 Corinthians 10:6. Nor commit idolatry, 1 Corinthians 10:7. Nor fornication as they did; in consequence of which twenty-three thousand of them were destroyed, 1 Corinthians 10:8. Nor tempt Christ as they did, 1 Corinthians 10:9. Nor murmur, 1 Corinthians 10:10. All these transgressions and their punishments are recorded as warnings to us, that we may not fall away from the grace of God, 1 Corinthians 10:11, 1 Corinthians 10:12. God never suffers any to be tempted above their strength, 1 Corinthians 10:13. Idolatry must be detested, 1 Corinthians 10:14. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, 1 Corinthians 10:15-22. There are some things which may be legally done which are not expedient; and we should endeavor so to act as to edify each other, 1 Corinthians 10:23, 1 Corinthians 10:24. The question concerning eating things offered to idols considered, and finally settled, 1 Corinthians 10:25-30. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual matters rather than our own gratification, 1 Corinthians 10:31-33.

INTRODUCTION TO 1 Corinthians 10

In this chapter the apostle cautions the Corinthians against security on account of their gifts, knowledge, and profession, since men of great characters, and enjoying high privileges, have fallen into sin, and have been severely punished; and he particularly cautions against idolatry, and all appearances of it, on which account he again introduces the case of eating things offered to idols, and dissuades from it, when it tended to idolatry, and had the appearance of it; though in some cases he allows of eating them, but directs that all should be done to the glory of God, and without offence to any, as they had him for an example. And now, whereas in the latter part of the preceding chapter he had signified his jealousy of himself, lest he should be a castaway, he pursues the thought, and improves it to the use of the Corinthians, that they, on account of their high attainments, should not think themselves secure of all danger; and for this purpose sets before them the instances and examples of the Jewish fathers, of which he would not have them ignorant, who were persons that enjoyed great privileges, and were partakers of things which bore some resemblance to Gospel ordinances; as their passing under the cloud through the sea was a figure of baptism, and their eating manna, and drinking water out of the rock, which was a type of Christ, had some likeness to the ordinance of the Lord's supper, of eating his flesh, and drinking his blood, which are meat and drink indeed in a spiritual sense, 1 Corinthians 10:1 and yet all these persons that enjoyed these privileges were not acceptable to God; nor did they enter into the land of Canaan, but fell in the wilderness, 1 Corinthians 10:5 in which they were examples to men under the Gospel dispensation, that they may shun the evils which were the cause of their fall and overthrow, 1 Corinthians 10:6 particularly idolatry, of which their making and worshipping the golden calf is an instance, 1 Corinthians 10:7 also fornication, on account of which three and twenty thousand fell in one day, 1 Corinthians 10:8 likewise tempting Christ, which brought upon them destruction by the fiery serpents, 1 Corinthians 10:9 moreover, murmuring against God, and his servants, for which reason the destroyer was sent among them, and destroyed them, 1 Corinthians 10:10. All which happened, and are recorded for the use, instruction, and admonition of professors of religion in these last times, 1 Corinthians 10:11 from all which the apostle infers, by way of caution to the saints, that they should not be secure of standing, but take heed lest they fall, since so many and such great persons had before fallen, 1 Corinthians 10:12. But for their comfort, under afflictions, he observes, that as they were common to men, so the faithfulness of God was concerned to support them under them, and deliver them out of them, that they might not utterly fail of the grace of God, and perish by them, 1 Corinthians 10:13. And in order to their standing, he particularly dehorts them from idolatry, 1 Corinthians 10:14 and every appearance of it, as eating things offered to idols, in an idol's temple, which is what he has chiefly in view, as appears by the following verses: and whereas they were men of wisdom and judgment whom he addressed, he was the more encouraged to use the following arguments with them, the force of which they would understand, 1 Corinthians 10:15. And his first argument is taken from the Lord's supper, and the communion of his body and blood, which believers have with him in eating the bread, and drinking the wine; suggesting, that in like manner such who eat things offered to idols, as such, had communion with them, and so were guilty of idolatry, and therefore should be abstained from, 1 Corinthians 10:16. His next argument is taken from the union and communion which saints have one with another at the Lord's table, whereby they appear to be one body and one bread; and so such that associate themselves with idolaters in their temples, and eat with them things offered to idols, are one with them in a like sense, and chargeable with idolatry, 1 Corinthians 10:17. To which is added a third, taken from the priests of the Israelitish nation, who eating of the sacrifices, were partakers of the altar, worshipped the God of Israel, and had communion with him; and so in like manner eating of the sacrifices offered to idols, and especially in one of their temples, might be very well interpreted a partaking of their altars, a worshipping of them, and so idolatry, 1 Corinthians 10:18 not that he thought that an idol was to be considered as a deity, or that things offered to it were upon an equal foot with the Lord's supper, or Jewish sacrifices, 1 Corinthians 10:19 but as there was a communion in the one, so in the other; for as for the sacrifices of the Gentiles, they were offered to devils, and not to God; and which he mentions to deter them from having the most distant regard to such sacrifices, 1 Corinthians 10:20 it being the most inconsistent, as well as shocking thing in the world, to partake of both cups and tables, those of the Lord, and those of devils, 1 Corinthians 10:21 wherefore the apostle dissuades from such idolatrous practice, from the pernicious and dangerous consequences of them, stirring up the Lord to jealousy, fighting against him, and being destroyed of him, 1 Corinthians 10:22. But inasmuch as things offered to idols were in themselves indifferent, the apostle directs to a proper use of them; and observes, that though they might be lawfully eaten, yet the expediency of time and place, and the edification of others, ought to be considered, 1 Corinthians 10:23 for we are not to seek our own pleasure, but the welfare of others, 1 Corinthians 10:24. If indeed such meat is sold in the butchers' meat markets in common with others, it may be bought and eat, when no questions are asked about it, what it is, 1 Corinthians 10:25 and that for this reason, because the earth, and all that is in it, are the Lord's, and his people have a right to all through him, and therefore may make use of every creature in it, 1 Corinthians 10:26. So if an idolater invites a believer to dine with him, and he accepts the invitation, he may very lawfully eat whatever is before him, even though it be meat offered to idols, provided he asks no questions about it, 1 Corinthians 10:27. But should anyone present point at certain meat, and say that was offered to idols, then it was advisable not to eat of it; partly for the sake of the unbeliever that pointed at it, who would be hardened in his idolatry by it; and partly for the sake of the conscience of a weak believer present, who might be offended at it; and the reason given to enforce such a conduct is, because there is plenty of other food without it, 1 Corinthians 10:28. And then the apostle explains whose conscience he meant; not the conscience of him that is invited, but either of the unbeliever, or the weak brother; and suggests a reason why he should not make use of his liberty in their presence, and under such circumstances, lest it should be censured and condemned, 1 Corinthians 10:29 or he be reproached for what he had, through good will, and had reason to be thankful for, 1 Corinthians 10:30 wherefore, upon the whole, the apostle advises in this affair, and in all others, to have the glory of God in view in the first place, 1 Corinthians 10:31 and next to that to be careful not to offend any sort of persons whatever, 1 Corinthians 10:32 and proposes himself as an example in these things to be followed; who sought not his own advantage, but the pleasure and profit of others, and to promote, as much as in him lay, their salvation, and not hinder it, 1 Corinthians 10:33.

CHAPTER 10

1 Corinthians 10:1. γάρ] Elz. has δέ, against decisive evidence. An alteration arising from failure to understand the connection.—1 Corinthians 10:2. ἐβαπτίσαντο] A C D E F G א, min[1557] Dial. Bas. Cyr. al[1558] have ἐβαπτίσθησαν. Recommended by Griesb., adopted by Lachm. and Rückert. It is, however, an alteration to which copyists were induced by being accustomed to the passive of βαπτ.; the middle is sufficiently attested by B K L, Orig. Chrys. al[1559]—1 Corinthians 10:9. Κύριον] So B C א, min[1560] and several vss[1561] and Fathers. The readings Θεόν and Χριστόν are interpretations, the first occurring in A, 2, Slav. ms. Bede, the second adopted by Elz. Scholz, and Tisch. on the authority of D E F G K L, min[1562] vss[1563] Fathers; defended also by Reiche. Epiphanius avers Χριστόν to be a change made by Marcion.—1 Corinthians 10:9-10. Elz. adds καί after καθώς; but this has too powerful testimony against it to be admissible on the ground of 1 Corinthians 10:8. It is deleted by Lachm. Tisch. Rückert.—1 Corinthians 10:9. ἀπώλοντο] Rückert, following A (?) B א, reads ἀπώλλυντο, as he does also in 1 Corinthians 10:10 on the authority of A. Rightly in both cases; the change of tense was overlooked.—1 Corinthians 10:11. πάντα] is wanting after δέ in A B 17, Sahid. and several Fathers. It comes before it in D E F G א, 3, Aeth. and some Fathers. Bracketed by Lachm., deleted by Rück. and Tisch.; an addition naturally suggested.

τύποι] Lachm. and Rück. read τυπικῶς, following A B C K א, min[1564] Syr. p[1565] (on the margin), and many Fathers. Rightly; the Recept[1566], defended by Reiche, is a repetition from 1 Corinthians 10:6. As connected with τυπικῶς, however, and resting on very much the same attestation (including א), συνέβαινεν should be adopted in place of συνέβαινον.

κατήντησεν] Lachm. and Tisch. have κατήντηκεν, on the authority of B D* E* F G א, 39, 46, and some Fathers. An instance of the frequent transformation of the perfect into the aorist form, with which the transcribers were more familiar.—1 Corinthians 10:13. Elz. has ὑμᾶς after δύνασθαι; but this is an addition opposed by decisive evidence.—1 Corinthians 10:19. Lachm. Rück. and Tisch. invert the order of the two questions, following B C** D E א**, min[1567] Copt. Sahid. Aeth. Vulg. Aug. Ambrosiast. Pel. Bede. Rightly. One of the two queries came to be left out, owing to the similarity in sound (so still in A C* and א*), and was afterwards restored where it seemed to stand most naturally (according to the order of origin and operation). Reiche, nevertheless, in his Comm. crit. I. p. 240 f., tries to defend the Recept[1568] (K L, with most of the min[1569] Syr[1570] utr. Goth. and Greek Fathers).—1 Corinthians 10:20. ἃ θύει τὰ ἔθνη] Lachm. Rück. and Tisch. read ἃ θύουσιν, on very preponderant evidence (as also θύουσιν afterwards). The missing subject τὰ ἔθνη was joined on to θύουσιν (so still in A C א), which thereupon drew after it the change to θύει.—1 Corinthians 10:23. Elz. has μοι after πάντα, against decisive evidence. Borrowed from 1 Corinthians 6:12.—1 Corinthians 10:24. After ἑτέρου Elz. has ἒκαστος, in face of decisive testimony. Supplied, perhaps, from remembrance of Php 2:4.—1 Corinthians 10:27. δέ] is wanting in A B D* F G א, and some min[1571] Copt. Vulg. Antioch. Chrys. Aug. Ambrosiast. Pel. al[1572] Lachm. and Rück. are right in rejecting it as a mere connective addition.—1 Corinthians 10:28. ἱερόθυτον] approved by Griesb., and adopted by Lachm. Rück. Tisch. Elz. and Scholz again have εἰδωλόθυτον, contrary to A B H א, Sahid. and the indirect witnesses given by Tisch. The commoner word (which is defended by Reiche) was first written on the margin, and then taken into the text.

After συνείδησιν Elz. has τοῦ γὰρ Κυρίου ἡ γῆ κ. τὸ πλήρωμα αὐτῆς. A repetition of the clause in 1 Corinthians 10:26, which crept from the margin into the text; it is condemned by decisive testimony, as is also the δέ which Elz. puts after εἰ in 1 Corinthians 10:30.

[1557] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1558] l. and others; and other passages; and other editions.

[1559] l. and others; and other passages; and other editions.

[1560] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1561] ss. vss. = versions.

[1562] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1563] ss. vss. = versions.

[1564] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1565] yr. p. Philoxenian Syriac.

[1566] ecepta Textus receptus, or lectio recepta (Elzevir).

[1567] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1568] ecepta Textus receptus, or lectio recepta (Elzevir).

[1569] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1570] yr. Peschito Syriac

[1571] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1572] l. and others; and other passages; and other editions.

CONTENTS on to 1 Corinthians 11:1.

The warnings supplied by the history of our fathers urge us to this self-conquest (1 Corinthians 10:1-11). Beware, therefore, of a fall; the temptation has not yet gone beyond what you are able to bear, and God’s faithfulness will not suffer it to do so in the future; flee, then, from idolatry (1 Corinthians 10:12-14). This exhortation is supported, as regards the eating of sacrificial meat, by the analogies of the Lord’s Supper and the Jewish usages in partaking of sacrifices (1 Corinthians 10:15-18). And therewith Paul returns from the long digression, which has occupied him since 1 Corinthians 9:1, to his main subject, which he is now in a position to wind up and dispose of with all the more vigour and terseness (1 Corinthians 10:19 to 1 Corinthians 11:1).

1Co 10:1-33.

DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN.

1. Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.

ignorant--with all your boasted "knowledge."

our fathers--The Jewish Church stands in the relation of parent to the Christian Church.

all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease

(Ps 105:37)

[BENGEL]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel

(1Co 10:1-4).

Five times, correspondingly, they sinned

(1Co 10:6-10).

In contrast to the "all" stands "many (rather, 'the most') of them"

(1Co 10:5).

All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning

(1Co 9:24),

"They which run in a race, run all, but one receiveth the prize."

under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence

(Ex 13:21, 22; Ps 105:39;

compare

Isa 4:5).

passed through the sea--by God's miraculous interposition for them

(Ex 14:29).

Moreover, brethren - But, or now (δε de). This verse, with the following illustrations 1 Corinthians 10:1-4, is properly connected in Paul's argument with the statements which he had made in 1 Corinthians 8:8, etc., and is designed to show the danger which would result from their partaking of the feasts that were celebrated in honor of idols. It is not improbable, as Mr. Locke supposes, that the Corinthians might have urged that they were constantly solicited by their pagan friends to attend those feasts; that in their circumstances it was scarcely possible to avoid it; that there could be no danger of their relapsing into idolatry; and their doing so could not be offensive to God, since they were known to be Christians; since they had been baptized, and purified from sin; since they were devoted to his service; since they knew that an idol was nothing in the world; and since they had been so highly favored, as the people of God, with so many extraordinary endowments, and were so strongly guarded against the possibility of becoming idolaters. To meet these considerations, Paul refers them to the example of the ancient Jews. They also were the people of God. They had been solemnly dedicated to Moses and to God. They had been especially favored with spiritual food from heaven, and with drink miraculously, poured from the rock. Yet notwithstanding this, they had forgotten God, had become idolaters, and had been destroyed. By their example, therefore, Paul would warn the Corinthians against a similar danger.

I would not that ye should be ignorant - A large part of the church at Corinth were Gentiles. It could hardly be supposed that they were well informed respecting the ancient history of the Jews. Probably they had read these things in the Old Testament; but they might not have them distinctly in their recollection. Paul brings them distinctly before their minds, as an illustration and an admonition. The sense is, "I would not have you unmindful or forgetful of these things; I would have you recollect this case, and suffer their example to influence your conduct. I would not have you suppose that even a solemn consecration to God and the possession of distinguished tokens of divine favor are a security against the danger of sin, and even apostasy; since the example of the favored Jews shows that even in such circumstances there is danger."

How that all our fathers - That is, the fathers of the Jewish community; the fathers of us who are Jews. Paul speaks here as being himself a Jew, and refers to his own ancestors as such. The word "all" here seems to be introduced to give emphasis to the fact that even those who were destroyed 1 Corinthians 10:5 also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. The entire Jewish community which Moses led forth from Egypt had thus been devoted to him.

Were under the cloud - The cloud - the "Shechinah" - the visible symbol of the divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light; Exodus 13:21-22. In the dangers of the Jews, when closely pressed by the Egyptians, it went beHinD them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defense; Exodus 14:20. In the wilderness, when traveling through the burning desert, it seems to have been expanded over the camp as a covering, and a defense from the intense rays of a burning sun; Numbers 10:34, "And the cloud of Jehovah was upon them by day;" Numbers 14:14, "Thy cloud standeth over them." To this fact the apostle refers here. It was a symbol of the divine favor and protection; comp Isaiah 4:5. It was a guide, a shelter, and a defense. The Jewish Rabbis say that "the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them." Pirke Eleazer, chapter 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at. a distance it appeared as a pillar.

And all passed through the sea - The Red Sea, under the guidance of Moses, and by the miraculous interposition of God; Exodus 14:21-22. This was also a proof of the divine protection and favor, and is so adduced by the apostle. His object is to accumulate the evidences of the divine favor to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied.