RECONCILIATION AND FAILURE OF THE LAW 95

What is the argument? It is suggested to the mind in verse 24, `all' and `one'. It is developed in 10:1-5, where the

words to notice are `all' and `many'. Some might have said, But Paul, surely you do not think it possible that you

might fail of the prize? For answer Paul turns us back to the Old Testament parallel. He practically answers the

question by answering another. Was Moses a saved man? Yes, if ever there was one; Did Moses enter into the

promised land? No! Such is the argument here:

`All the fathers were under the cloud, were all baptized, did all eat the same spiritual meat, and did all drink the

same spiritual drink, but with MANY of them God was not well pleased; for they were overthrown in the

wilderness' (10:1-5 Author's translation).

These things are examples. The apostle applies the wilderness experiences of Israel to the disorders of the

Corinthian assembly, and sums them up under four headings, idolatry, fornication, tempting Christ, and murmuring.

The oft-quoted passage, `Wherefore, let him who thinketh he standeth take heed lest he fall', is luminous in the light

of the context. A gracious word is now introduced before the apostle takes up the four parallels indicated in 10:7-

10, and applies them to the existing evils at Corinth:

`There hath no temptation taken you but such as is common to man; but God is faithful, Who will not suffer you

to be tempted above your ability; but will with the temptation also make the issue, that you may be able to bear

it' (10:13 Author's translation).

The Authorized Version reads here `a way of escape', but how a way of escape can be associated with being able

to bear the trial does not appear. The word in question occurs once more in Scripture, this time in Hebrews 13:7,

`whose faith follow, considering the end of their conversation'. When Asaph entered into the sanctuary of God, and

saw the end, his envyings ceased, his murmurings gave place to holy joy, and the Lord alone became his portion.

There was a temptation which closely beset the Corinthians, and that was idolatry. `Wherefore, my dearly beloved,

flee from idolatry' (1 Cor. 10:14). The apostle then calls upon them to judge what he has to say on that point.

Idolatry was creeping into the observance of the Lord's table. Though idols be nothing (verse 19), idolatry was very

real, for it was demon worship (verses 20,21). This provokes the Lord to jealousy, even as it did of old. It appears

from the closely related subjects of idolatry, temptation, self-seeking, and abuse of Christian liberty, that the

Corinthians were hiding behind their freedom and their knowledge, and in order to avoid trouble with unbelievers

were associating with them in their sinful practices. If this be not the case, what connection is there between verses

22 and 23:

`Do we provoke the Lord to jealousy? ... All things are lawful for me, but all things are not expedient: all things

are lawful for me, but all things edify not'.

The apostle would not urge a pharisaic scrupulosity which might be just as evil as their abuse of liberty.

`Whatsoever is sold in the shambles, that eat, asking no question for conscience sake' (10:25). At the table of an

unbeliever, likewise:

`... whatsoever is set before you, eat, asking no question for conscience sake. BUT, if any man say unto you, This

is offered in sacrifice unto idols, EAT NOT for his sake that shewed it, and for conscience sake ... Conscience, I

say, not thine own, but of the other' (10:27-29).

The Corinthian may object, why is my liberty judged by another man's conscience? I give thanks for these

things, why then should I be evil spoken of? The answer is enshrined in the words `not thine own', and gives its

fullest expression in the wonderful conclusion:

`Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither

to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking mine

own profit, but the profit of many, that they may be saved. BE YE FOLLOWERS (BECOME YE IMITATORS) OF ME,

EVEN AS I ALSO AM OF CHRIST' (10:31 to 11:1).

We close this section with a brief structure for the guidance of students:

Things offered to idols. `Lords many' (Gentile