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;   2 And were all baptized unto Moses in the cloud and in the sea;   3 And did all eat the same spiritual meat;   4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.   5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

      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. cv. 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.

      6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.   7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.   8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.   9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.   10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.   11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.   12 Wherefore let him that thinketh he standeth take heed lest he fall.   13 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 that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.   14 Wherefore, my dearly beloved, flee from idolatry.

      The apostle, having recited their privileges, proceeds here to an account of their faults and punishments, their sins and plagues, which are left upon record for an example to us, a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as they suffered.

      I. Several of their sins are specified as cautions to us; as, 1. We should shun inordinate desires after carnal objects: Not lust after evil things, as they lusted, v. 6. God fed them with manna, but they must have flesh, Num. xi. 4. They had food for their supply, but, not content with this, they asked meat for their lusts, Ps. xvi. 14. Carnal desires get head by indulgence, and therefore should be observed and checked in their first rise: if once they prevail, and bear sway in us, we know not whither they will carry us. This caution stands first, because carnal appetites indulged are the root and source of much sin. 2. He warns against idolatry (v. 7): Neither be you idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. The sin of the golden calf is referred to, Exod. xxxii. 6. They first sacrificed to their idol, then feasted on the sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet the sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feast on the heathen sacrifices, things offered to idols, though they do not seem to have been under any temptation to offer sacrifice themselves. Even eating and drinking of the sacrifices before the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid. 3. He cautions against fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus (that is, to lust), with above a thousand priestesses belonging to it, all common prostitutes. How needful was a caution against fornication to those who lived in so corrupt a city, and had been used to such dissolute manners, especially when they were under temptations to idolatry too! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served were represented as patterns of lewdness; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh (Num. xxv.), which brought on a plague, that in one day slew twenty-three thousand, besides those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would shun their plagues. 4. He warns us against tempting Christ (as some of them tempted, and were destroyed of serpents, v. 9), or provoking him to jealousy, v. 22. He was with the church in the wilderness; he was the angel of the covenant, who went before them. But he was greatly grieved and provoked by them in many ways: They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness? for which reason God sent fiery serpents among them (Num. xxi. 5, 6), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent. 5. He warns against murmuring: Neither murmur you as some of them also murmured, and were destroyed of the destroyer (v. 10), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe them in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacrifices than bear the reproach, or expose themselves to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as it did on the Israelites, Num. xiv. 37. Note, Murmuring against divine disposals and commands is a sin that greatly provokes, especially when it grows to such a head as to issue in apostasy, and a revolt from him and his good ways.

      II. The apostle subjoins to these particular cautions a more general one (v. 11): All these things happened to them for ensamples, and were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God towards them, were typical. Their sins against God, and backslidings from him, were typical of the infidelity of many under the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: To us, on whom the end of the world is come, the concluding period of God's gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution (v. 12): Let him that thinketh he standeth take heed lest he fall. Note, The harms sustained by others should be cautious to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confident of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution.

      III. But to this word of caution he adds a word of comfort, v. 13. Though it is displeasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. We live indeed in a tempting world, where we are compassed about with snares. Every place, condition, relation, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For, 1. "No temptation," says the apostle, "hath yet taken you, but such as is common to man, what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through." Note, The trials of common Christians are but common trials: others have the like burdens and the like temptations; what they bear up under, and break through, we may also. 2. God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children. 3. He is wise as well as faithful, and will proportion our burden to our strength. He will not suffer us to be tempted above what we are able. He knows what we can bear, and what we can bear up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way when God will take care that they shall not be too great for us to encounter, especially. 4. When he will make them to issue well. He will make a way to escape, either the trial itself, or at least the mischief of it. There is no valley so dark but he can find a way through it, no affliction so grievous but he can prevent, or remove, or enable us to support it, and in the end overrule it to our advantage.

      IV. And upon this argument he grounds another caution against idolatry: Wherefore, my dearly beloved, flee from idolatry. Observe, 1. How he addresses them: My dearly beloved. It is out of tender affection to them that he presses this advice upon them. 2. The matter of his advice: "Flee idolatry; shun it, and all approaches towards it." Idolatry is the most heinous injury and affront to the true God; it is transferring his worship and honour to a rival. 3. The ground of this advice: "Seeing you have such encouragement to trust God, and to be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them; and therefore be not guilty of any idolatrous compliances." Note, We have all the encouragement in the world to flee sin and prove faithful to God. We cannot fall by a temptation if we cleave fast to him.

      15 I speak as to wise men; judge ye what I say.   16 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?   17 For we being many are one bread, and one body: for we are all partakers of that one bread.   18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?   19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?   20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.   21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.   22 Do we provoke the Lord to jealousy? are we stronger than he?

      In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed.

      I. He prefaces his argument with an appeal to their own reason and judgment: "I speak to wise men, judge you what I say, v. 15. You are great pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the truth of it to the reason and consciences of his hearers. It comes upon them with the greater force when it comes with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge whether what he taught was not conformable to their own light and sense.

      II. He lays down his argument from the Lord's supper: The cup 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? Is not this sacred rite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not a token whereby we professedly hold communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with God, without being devoted to him? In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf (v. 17), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers. This is the true meaning of this holy rite.

      III. He confirms this from the Jewish worship and customs: Behold Israel after the flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to partake of the sacrifice itself, as made for them, and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.

      IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, considered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and ordinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A partaking with them in their idolatry. It was having fellowship with devils, because what the Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and have fellowship or communion with him just as he who eats the Lord's supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sacrifices partook of what was offered on their altar. But heathens sacrificed to devils: "Therefore do not feast on their sacrifices. Doing it is a token of your having fellowship with the demons to whom they are offered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot be partakers of the Lord's table, and the table of devils, v. 21. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must renounce that with devils; he who held communion with devils must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be that would partake of the Lord's table, and yet partake of the table of demons! God and mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils must virtually renounce Christ. This may also intimate that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep up fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communication with Christ and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

      V. He warns them, upon the whole, against such idolatry, by signifying to them that God is a jealous God (v. 22): Do we provoke the Lord to jealousy? Are we stronger than he? It is very probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced is, I am a jealous God. God cannot endure a rival in matter of worship; nor give his glory, nor suffer it to be given, to another. Those who have fellowship with other gods provoke him to jealousy, Deut. xxxii. 16. And, before this be done, persons should consider whether they are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Nah. i. 6. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is not this the way to provoke his jealousy and indignation? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath? And how shall we withstand it? Are we a match for God? Can we resist his power, or control it? And, if not, shall we arm it against us, by provoking him to jealousy? No, let us fear his power, and let this restrain us from all provocation.

      23 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 to go; whatsoever is set before you, eat, asking no question for conscience sake.   28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:   29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?   30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?   31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.   32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:   33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

      In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates.--But,

      I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.

      II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (v. 26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, 1 Tim. iv. 4, 5. To the pure all things are pure, Tit. i. 15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.

      III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (v. 27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.

      IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.

      V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom. xiv. 16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.

      VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (v. 31, 32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.

      VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, v. 33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.

      1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;   2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.   3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.   4 For every house is builded by some man; but he that built all things is God.   5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;   6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

      In these verses we have the application of the doctrine laid down in the close of the last chapter concerning the priesthood of our Lord Jesus Christ. And observe,

      I. In how fervent and affectionate a manner the apostle exhorts Christians to have this high priest much in their thoughts, and to make him the object of their close and serious consideration; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe,

      1. The honourable compellation used towards those to whom he wrote: Holy brethren, partakers of the heavenly calling. (1.) Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints. All the people of God are brethren, and should love and live like brethren. (2.) Holy brethren; holy not only in profession and title, but in principle and practice, in heart and life. This has been turned by some into scorn: "These," say they, "are the holy brethren;" but it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned labour to be holy brethren indeed, and approve themselves so to God; and they need not be ashamed of the title nor dread the scoffs of the profane. The day is coming when those that make this a term of reproach would count it their greatest honour and happiness to be taken into this sacred brotherhood. (3.) Partakers of the heavenly calling--partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvelous light, that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven.

      2. The titles he gives to Christ, whom he would have them consider, (1.) As the apostle of our profession, the prime-minister of the gospel church, a messenger and a principal messenger sent of God to men, upon the most important errand, the great revealer of that faith which we profess to hold and of that hope which we profess to have. (2.) Not only the apostle, but the high priest too, of our profession, the chief officer of the Old Testament as well as the New, the head of the church in every state, and under each dispensation, upon whose satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God. (3.) As Christ, the Messiah, anointed and every way qualified for the office both of apostle and high priest. (4.) As Jesus, our Saviour, our healer, the great physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were stung by the fiery serpents might look to him, and be saved.

      II. We have the duty we owe to him who bears all these high and honourable titles, and that is to consider him as thus characterized. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act towards him accordingly; look unto Jesus, the author and finisher of your faith. Here observe, 1. Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own.

      III. We have several arguments drawn up to enforce this duty of considering Christ the apostle and high priest of our profession.

      1. The first is taken from his fidelity, v. 2. He was faithful to him that appointed him, as Moses was in all his house. (1.) Christ is an appointed Mediator; God the Father has sent and sealed him to that office, and therefore his mediation is acceptable to the Father. (2.) He is faithful to that appointment, punctually observing all the rules and orders of his mediation, and fully executing the trust reposed in him by his Father and by his people. (3.) That he is as faithful to him that appointed him as Moses was in all his house. Moses was faithful in the discharge of his office to the Jewish church in the Old Testament, and so is Christ under the New; this was a proper argument to urge upon the Jews, who had so high an opinion of the faithfulness of Moses, and yet his faithfulness was but typical of Christ's.

      2. Another argument is taken from the superior glory and excellence of Christ above Moses (v. 3-6); therefore they were more obliged to consider Christ. (1.) Christ was a maker of the house, Moses but a member in it. By the house we are to understand the church of God, the people of God incorporated together under Christ their maker and head, and under subordinate officers, according to his law, observing his institutions. Christ is the maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the maker of all things; for he is God, and no one less than God could build the church, either lay the foundation or carry on the superstructure. No less power was requisite to make the church than to make the world; the world was made out of nothing, the church made out of materials altogether unfit for such a building. Christ, who is God, drew the ground-plan of the church, provided the materials, and by almighty power disposed them to receive the form; he has compacted and united this his house, has settled the orders of it, and crowned all with his own presence, which is the true glory of this house of God. (2.) Christ was the master of this house, as well as the maker, v. 5, 6. This house is styled his house, as the Son of God. Moses was only a faithful servant, for a testimony of those things that were afterwards to be revealed. Christ, as the eternal Son of God, is the rightful owner and sovereign ruler of the church. Moses was only a typical governor, for a testimony of all those things relating to the church which would be more clearly, completely, and comfortably revealed in the gospel by the Spirit of Christ; and therefore Christ is worthy of more glory than Moses, and of greater regard and consideration. This argument the apostle concludes, [1.] With a comfortable accommodation of it to himself and all true believers (v. 6). Whose house we are: each of us personally, as we are the temples of the Holy Ghost, and Christ dwells in us by faith; all of us jointly, as we are united by the bonds of graces, truths, ordinances, gospel discipline, and devotions. [2.] With a characteristic description of those persons who constitute this house: "If we hold fast the confidence, and the rejoicing of the hope, firmly to the end; that is, if we maintain a bold and open profession of the truths of the gospel, upon which our hopes of grace and glory are built, and live upon and up to those hopes, so as to have a holy rejoicing in them, which shall abide firm to the end, notwithstanding all that we may meet with in so doing." So that you see there must not only be a setting out well in the ways of Christ, but a stedfastness and perseverance therein unto the end. We have here a direction what those must do who would partake of the dignity and privileges of the household of Christ. First, They must take the truths of the gospel into their heads and hearts. Secondly, They must build their hopes of happiness upon those truths. Thirdly, They must make an open profession of those truths. Fourthly, They must live so up to them as to keep their evidences clear, that they may rejoice in hope, and then they must in all persevere to the end. In a word, they must walk closely, consistently, courageously, and constantly, in the faith and practice of the gospel, that their Master, when he comes, may own and approve them.

      7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,   8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:   9 When your fathers tempted me, proved me, and saw my works forty years.   10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.   11 So I sware in my wrath, They shall not enter into my rest.)   12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.   13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.   14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;   15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.   16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.   17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?   18 And to whom sware he that they should not enter into his rest, but to them that believed not?   19 So we see that they could not enter in because of unbelief.

      Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Ps. xc. 7, &c., where observe,

      I. What he counsels them to do--to give a speedy and present attention to the call of Christ. "Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for to-morrow it may be too late."

      II. What he cautions them against--hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this." Observe, The hardening of our hearts is the spring of all our other sins.

      III. Whose example he warns them by--that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exod. xvii. 2-7. Observe,

      1. Days of temptation are often days of provocation.

      2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness.

      3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe,

      (1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin.

      (2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God.

      (3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works--works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations.

      (4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them. They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner.

      (5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them (v. 10): Wherefore I was grieved with that generation. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy.

      (6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God.

      IV. What use the apostle makes of their awful example, v. 12, 13, &c. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation.

      1. He gives the Hebrews a proper caution; the word is, Take heed, blepete--look to it. "Look about you; be upon your guard against enemies both within and without; be circumspect. You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they." Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (1 Cor. x. 11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them.

      2. He enforces the admonition with an affectionate compellation: "Brethren, not only in the flesh, but in the Lord; brethren whom I love, and for whose welfare I labour and long." And here he enlarges upon the matter of the admonition: Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. Here observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostasy; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let those that think they stand take heed lest they fall.

      3. He subjoins good counsel to the caution, and advises them to that which would be a remedy against this evil heart of unbelief--that they should exhort one another daily, while it is called to-day, v. 13. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since to-morrow is none of ours, we must make the best improvement of to-day. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy; it appears pleasant, but is pernicious; it promises much, but performs nothing. [2.] The deceitfulness of sin is of a hardening nature to the soul; one sin allowed prepares for another; every act of sin confirms the habit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of every one to exhort himself and others to beware of sin.

      4. He comforts those who not only set out well, but hold on well, and hold out to the end (v. 14): We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end. Here observe, (1.) The saints' privilege: they are made partakers of Christ, that is, of the Spirit, nature, graces, righteousness, and life of Christ; they are interested in all that is Christ's, in all that he is, in all that he has done, or can do. (2.) The condition on which they hold that privilege, namely, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. Not but they shall persevere, being kept by the mighty power of God through faith to salvation, but to be pressed thus to it is one means by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy. Here observe, [1.] The same spirit with which Christians set out in the ways of God they should maintain and evidence to the end. Those who begin seriously, and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession show a great deal of courage and confidence, but do not hold them fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith.

      5. The apostle resumes what he had quoted before from Ps. xc. 7, &c., and he applies it closely to those of that generation, v. 15, 16, &c. While it is said, To-day if you will hear, &c.; as if he should say, "What was recited before from that scripture belonged not only to former ages, but to you now, and to all who shall come after you; that you take heed you fall not into the same sins, lest you fall under the same condemnation." The apostle tells them that though some who had heard the voice of God did provoke him, yet all did not so. Observe, (1.) Though the majority of hearers provoked God by unbelief, yet some there were who believed the report. (2.) Though the hearing of the word be the ordinary means of salvation, yet, if it be not hearkened to, it will expose men more to the anger of God. (3.) God will have a remnant that shall be obedient to his voice, and he will take care of such and make mention of them with honour. (4.) If these should fall in a common calamity, yet they shall partake of eternal salvation, while disobedient hearers perish for ever.

      6. The apostle puts some queries upon what had been before mentioned, and gives proper answers to them (v. 17-19): But with whom was he grieved forty years? With those that sinned. And to whom did he swear? &c. Whence observe, (1.) God is grieved only with those of his people who sin against him, and continue in sin. (2.) God is grieved and provoked most by sins publicly committed by the generality of a nation; when sin becomes epidemic, it is most provoking. (3.) Though God grieves long, and bears long, when pressed with the weight of general and prevailing wickedness, yet he will at length ease himself of public offenders by public judgments. (4.) Unbelief (with rebellion which is the consequent of it) is the great damning sin of the world, especially of those who have a revelation of the mind and will of God. This sin shuts up the heart of God, and shuts up the gate of heaven, against them; it lays them under the wrath and curse of God, and leaves them there; so that in truth and justice to himself he is obliged to cast them off for ever.