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11. Now all these things happened as types. He again repeats it — that all these things happened to the Israelites, that they might be types to us — that is, examples, in which God places his judgments before our eyes I am well aware, that others philosophize on these words with great refinement, but I think that I have fully expressed the Apostle’s meaning, when I say, that by these examples, like so many pictures, we are instructed what judgments of God are impending over idolaters, fornicators, and other contemners of God. For they are lively pictures, representing God as angry on account of such sins. This exposition, besides being simple and accurate, has this additional advantage, that it blocks up the path of certain madmen, ⁵⁵⁶⁵⁵⁶     “Elle ferme la bouche a vn tas d’enragez;” — “It shuts the mouth of a troop of madmen.” who wrest this passage for the purpose of proving, that among that ancient people there was nothing done but what was shadowy. First of all, they assume that that people is a figure of the Church. From this they infer, that everything that God promised to them, or accomplished for them — all benefits, all punishments, ⁵⁵⁷⁵⁵⁷     “Qui leur sont aduenues;” — “Which happened to them.” only prefigured what required to be accomplished in reality after Christ’s advent. This is a most pestilential frenzy, which does great injury to the holy fathers, and much greater still to God. For that people was a figure of the Christian Church, in such a manner as to be at the same time a true Church. Their condition represented ours in such a manner that there was at the same time, even then, a proper condition of a Church. The promises given to them shadowed forth the gospel in such a way, that they had it included in them. Their sacraments served to prefigure ours in such a way, that they were nevertheless, even for that period, true sacraments, having a present efficacy. In fine, those who at that time made a right use, both of doctrine, and of signs, were endowed with the same spirit of faith as we are. These madmen, therefore, derive no support from these words of Paul, which do not mean that the things that were done in that age were types, in such a way as to have at that time no reality, but a mere empty show. Nay more, they expressly teach us, (as we have explained,) that those things which may be of use for our admonition, are there set forth before us, as in a picture.

They are written for our admonition This second clause is explanatory of the former; for it was of no importance to the Israelites, but to us exclusively, that these things should be committed to record. ⁵⁵⁸⁵⁵⁸     “Car quant aux Israelites qui viuoyent lors, il n’estoit point requis que ces choses firssent enregistrees et mises par escrit, mais seulement pour nous;” — For in so far as concerned the Israelites who lived at that time, it was not requisite that these things should be recorded and committed to writing, but solely on our account.” It does not, however, follow from this, that these inflictions were not true chastisements from God, suited for their correction at that time, but as God then inflicted his judgments, so he designed that they should be kept everlastingly in remembrance for our instruction. For of what advantage were the history of them to the dead; and as to the living, how would it be of advantage to them, unless they repented, admonished by the examples of others? Now he takes for granted the principle, as to which all pious persons ought to be agreed — that there is nothing revealed in the Scriptures, that is not profitable to be known.

Upon whom the ends of the world are come The word τέλη (ends) sometimes means mysteries; ⁵⁵⁹⁵⁵⁹     The term is applied in this sense, more especially to the Eleusinian mysteries, which were called τὰ μεγάλα τέλη — the great mysteries Plat. Rep. 560 E. See also Eurip. Med. 1379. — Ed and that signification would not suit in with this passage. I follow, however, the common rendering, as being more simple. He says then, that the ends of all ages are come upon us, inasmuch as the fullness of all things is suitable to this age, because it is now the last times. For the kingdom of Christ is the main object of the Law and of all the Prophets. But this statement of Paul is at variance with the common opinion — that God, while more severe under the Old Testament, and always ready and armed for the punishment of crimes, has now begun to be exorable, and more ready to forgive. They explain, also, our being under the law of grace, in this sense — that we have God more placable than the ancients had. But what says Paul? If God inflicted punishment upon them, he will not the more spare you. Away, then, with the error, that God is now more remiss in exacting the punishment of crimes! It must, indeed, be acknowledged, that, by the advent of Christ, God’s goodness has been more openly and more abundantly poured forth towards men; but what has this to do with impunity for the abandoned, who abuse his grace? ⁵⁶⁰⁵⁶⁰     “Dequoy sert cela pour prouuer que les meschans, et ceux qui abusent de la grace de Dieu demeureront impunis?” — “Of what use is this for proving that the wicked, and those that abuse the grace of God, will go unpunished?”

This one thing only must be noticed, that in the present day the mode of punishment is different; for as God of old was more prepared to reward the pious with outward tokens of his blessing, that he might testify to them his fatherly love, so he showed his wrath more by corporal punishments. Now, on the other hand, in that fuller revelation which we enjoy, he does not so frequently inflict visible punishments, and does not so frequently inflict corporal punishment even upon the wicked. You will find more on this subject in my Institutes. ⁵⁶¹⁵⁶¹     Our Author probably refers more particularly to that part of the Institutes in which he states the points of difference between the Old and the New Testaments. See Institutes, volume 1, pp. 525-529. — Ed.

12. Wherefore let him that thinketh he standeth The Apostle concludes from what goes before, that we must not glory in our beginnings or progress, so as to resign ourselves to carelessness and inactivity. ⁵⁶²⁵⁶²     “Que nous-nous endormions comme gens asseurez, et sans grand soin;” — “That we should resign ourselves to sleep, as persons who are confident, and without much care.” For the Corinthians gloried in their condition in such a way, that, forgetting their weakness, they fell into many crimes. This was a false confidence of such a kind as the Prophets frequently reprove in the Israelitish people. As, however, Papists wrest this passage for the purpose of maintaining their impious doctrine respecting faith, as having constantly doubt connected with it, ⁵⁶³⁵⁶³     “Par laquelle ils disent qu’il nous faut tousiours douter de la foy;” — “By which they say that we must always doubt as to faith.” let us observe that there are two kinds of assurance.

The one is that which rests on the promises of God, because a pious conscience feels assured that God will never be wanting to it; and, relying on this unconquerable persuasion, triumphs boldly and intrepidly over Satan and sin, and yet, nevertheless, keeping in mind its own infirmity, casts itself ⁵⁶⁴⁵⁶⁴     “Se Remet du tout;” — “Commits itself wholly.” upon God, and with carefulness and anxiety commits itself to him. This kind of assurance is sacred, and is inseparable from faith, as appears from many passages of Scripture, and especially Romans 8:33.

The other arises from negligence, when men, puffed up with the gifts that they have, give themselves no concern, as if they were beyond the reach of danger, but rest satisfied with their condition. Hence it is that they are exposed to all the assaults of Satan. This is the kind of assurance which Paul would have the Corinthians to abandon, because he saw that they were satisfied with themselves under the influence of a silly conceit. He does not, however, exhort them to be always anxiously in doubt as to the will of God, or to tremble from uncertainty as to their salvation, as Papists dream. ⁵⁶⁵⁵⁶⁵     The reader will observe that our Author has already touched upon this subject at some length, when commenting on chapter 2:12. — Ed. In short, let us bear in mind, that Paul is here addressing persons who were puffed up with a base confidence in the flesh, and represses that assurance which is grounded upon men — not upon God. For after commending the Colossians for the solidity or steadfastness of their faith, (Colossians 2:5,) he exhorts them to be

rooted in Christ, to remain firm, and to be built up and
confirmed in the faith. (Colossians 2:7.)

13. No temptation has taken you. ⁵⁶⁶⁵⁶⁶     “Tentation ne vous a point saisis, ou surprins;” — “No temptation has taken, or overtaken you.” Let others take their own way of interpreting this. For my part, I am of opinion that it was intended for their consolation, lest on hearing of such appalling instances of the wrath of God, as he had previously related, they should feel discouraged, being overpowered with alarm. Hence, in order that his exhortation might be of advantage, he adds, that there is room for repentance. “There is no reason why you should despond; for I have not had it in view to give you occasion for despair, nor has anything happened to you but what is common to men.” Others are of opinion that he rather chides their cowardice in giving way, on being so slightly tried; ⁵⁶⁷⁵⁶⁷     “Pour si petites et legeres tentations;” — “On so small and light trials.” and unquestionably the word rendered human is sometimes taken to mean moderate. ⁵⁶⁸⁵⁶⁸     The word ανθρώπινος (human) may be understood here to mean — proportioned to man’s strength, or suited to, man’s weakness It is rendered in Tyndale’s version, and also in Cranmer’s: “Soche as followeth the nature of man.” Most interpreters understand in a similar sense an expression which occurs in 2 Samuel 7:14 — the rod of men, and stripes of the children of men. — Ed The meaning, then, according to them would be this: “Did it become you thus to give way under a slight trial?” But as it agrees better with the context, if we consider it as consolation, I am on this account rather inclined to that view.

But God is faithful As he exhorted them to be of good courage as to the past, in order that he might stir them up to repentance, so he also comforts them as to the future with a sure hope, on the ground that God would not suffer them to be tempted beyond their strength. He exhorts them, however, to look to the Lord, because a temptation, however slight it may be, will straightway overcome us, and all will be over with us, if we rely upon our own strength. He speaks of the Lord, as faithful, not merely as being true to his promises, but as though he had said. The Lord is the sure guardian of his people, under whose protection you are safe, for he never leaves his people destitute. Accordingly, when he has received you under his protection, you have no cause to fear, provided you depend entirely upon him. For certainly this were a species of deception, if he were to withdraw his aid in the time of need, or if he were, on seeing us weak and ready to sink under the load, to lengthen out our trials still farther. ⁵⁶⁹⁵⁶⁹     Mr. Fuller of Kettering, when comparing 1 Corinthians 10:13, with 2 Corinthians 1:8, justly observes: “The ability in the former of these passages, and the strength in the latter, are far from being the same. The one is expressive of that divine support which the Lord has promised to give to his servants under all their trials: the other, of the power which we possess naturally as creatures. We may be tried beyond this, as all the martyrs have been, and yet not beyond the other. The outward man may perish, while the inward man is renewed day by day.” — Fuller’s Works, volume 3, p. 609. — Ed.

Now God helps us in two ways, that we may not be overcome by the temptation; for he supplies us with strength, and he sets limits to the temptation. It is of the second of these ways that the Apostle here chiefly speaks. At the same time, he does not exclude the former — that God alleviates temptations, that they may not overpower us by their weight. For he knows the measure of our power, which he has himself conferred. According to that, he regulates our temptations. The term temptation I take here as denoting, in a general way, everything that allures us.