The apostle then gives the Corinthians the ways of God with Israel in the
wilderness, as instruction with regard to His ways with us, declaring that
the things which happened to them were types or figures which serve as
patterns for us: an important principle, and one which ought to be clearly
apprehended, in order to profit by it. It is not Israel who is the figure,
but that which happened to Israel-the ways of God with Israel. The things
themselves happened to Israel; they were written for our instruction who
find ourselves at the close of God's dispensations. That which shall follow
will be the judgment of God, when these examples will no longer serve for
the life of faith.
Two principles are next established which also have great practical
importance: "Let him that thinketh he standeth take heed lest he fall."
This is our responsibility. On the other side we have the faithfulness of
God. He does not permit us to be tempted beyond our strength, but provides
a way of escape in order that we may not stumble.
He enjoins, with regard to idolatry, that holy fear which avoids the
occasion of doing evil, the occasion of falling. There is association and
communion through the table of which we partake with that which is on it;
and we Christians, being many, are but one bread and one body,[see note #9]
inasmuch as we share the same bread at the Lord's supper. Those in Israel
who ate of the sacrifices were partakers of the altar-were identified with
it. So those who ate of idol's meat as such were identified with the idol
it was offered to. Was this to say that the idol was anything? No. But as
it is written (Deut. 32), "The things which the Gentiles offered, they
offered to demons and not to God." Should a Christian then, partake of the
table of demons? The table was the table of demons, the cup the cup of
demons-an important principle for the assembly of God. Would one provoke
the Lord by putting Him on a level with demons? Allusion is again made to
Deuteronomy 32:21. The apostle repeats his principle already established,
that he had liberty in every respect, but that on the one hand he would not
put himself under the power of anything; on the other, being free, he would
use his liberty for the spiritual good of all. To follow out this rule,
these are his instructions: Whatsoever was sold in the market they should
eat without question of conscience. If any man said, "This was sacrificed
to idols," it was a proof that he had conscience of an idol. They should
then not eat of it, because of his conscience. For as to him who was free,
his liberty could not be judged by the conscience of the other; for, as to
doctrine, and where there was knowledge, the apostle recognises it as a
truth that the idol was nothing. The creature was simply the creature of
God. Communion with that which was false I ought to avoid for myself,
especially in that which relates to communion with God Himself. I should
deny myself the liberty which the truth gave me, rather than wound the weak
conscience of others.
Moreover in all things, even in eating or drinking, we ought to see the
glory of God, and do all to His glory; giving no offence by using our
liberty, either to Jew or Gentile, or the assembly of God; following the
apostle's example, who, denying himself, sought to please all for their
edification.
Having given these rules in answer to questions of detail, he turns to that
which regarded the presence and action of the Holy Ghost; which also
introduces the subject of the conduct proper for them in their assemblies.
