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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 10:6–14. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Co1 10:6. God fed them with manna, but they must have flesh, Num 11:4. They had food for their supply, but, not content with this, they asked meat for their lusts, Psa 106:14. 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 (Co1 10:7): 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, Exo 32:6. 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. 25), 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, Co1 10:9), or provoking him to jealousy, Co1 10:22. 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 21:5, Num 21:6), 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 (Co1 10:10), 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 14:37. 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 (Co1 10:11):
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 (Co1 10:12): 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, Co1 10:13.
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.
Historical interpretation
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But why resort to the figure of a sacred sign given by an extraneous god? Was it to teach the very truth, that ancient things prefigured the Christ who was to be educed out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: "Now these things happened as examples for us." Now, tell me, were these examples given by the Creator to men belonging to a rival god? Or did one god borrow examples from another, and a hostile one too? He withdraws me to himself in alarm from Him from whom he transfers my allegiance.
Where now is necessity, and what they call fortune or fate? What plague awaits the redeemed from death, after their eternal pardon? What wrath is there for the reconciled, after grace? What weakness, after their renewed strength? What risk and danger, after their salvation? That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years; that in their very persons the exact point of convenience and propriety checked the rank growth of their nails and hair, so that any excess herein might not be attributed to indecency; that the fires of Babylon injured not either the mitres or the trousers of the three brethren, however foreign such dress might be to the Jews; that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured, and after three days was vomited out again safe and sound; that Enoch and Elias, who even now, without experiencing a resurrection (because they have not even encountered death), are learning to the full what it is for the flesh to be exempted from all humiliation, and all loss, and all injury, and all disgrace-translated as they have been from this world, and from this very cause already candidates for everlasting life; -to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs and documents of our own future integrity and perfect resurrection? For, to borrow the apostle's phrase, these were "figures of ourselves; " and they are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that He shows Himself the preserver of the flesh the more emphatically, in that He has preserved for it its very clothes and shoes.
But if any feigns ignorance of the fact that that effigy of the serpent of bronze, after the manner of one uphung, denoted the shape of the Lord's cross, which was to free us from serpents-that is, from the devil's angels-while, through itself, it hanged up the devil slain; or whatever other exposition of that figure has been revealed to worthless men no matter, provided we remember the apostle affirms that all things happened at that time to the People figuratively. It is enough that the same God, as by law He forbade the making of similitude, did, by the extraordinary precept in the case of the serpent, interdict similitude. If you reverence the same God, you have His law, "Thou shall make no similitude." If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.
These things were written as examples for us, so that when we read about their sins we shall know to avoid them.
"Now these things were figures of us."
For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness. Wherefore also he adds,
"To the intent we should not lust after evil things, as they also lusted." For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments. Seest thou how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients? For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts.
And see whom he handles first: those who eat in the idol-temples. For having said, "that we should not lust after evil things," which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting.
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Summary
The Apostle Paul, in 1 Corinthians 10:6, draws a profound lesson from the historical failures of ancient Israel, presenting their experiences in the wilderness as cautionary "examples" for the Corinthian believers and all subsequent generations of Christians. This verse serves as a critical warning, urging believers not to yield to the same sinful desires and cravings for "evil things" that led to Israel's downfall and divine judgment, thereby emphasizing the enduring relevance of Old Testament history for New Testament spiritual formation and vigilance.
Context
Literary Context
This verse is part of a larger section (1 Corinthians 10:1-13) where Paul uses the wilderness experiences of Israel as a powerful object lesson for the Corinthian church. Immediately preceding this verse, in 1 Corinthians 10:1-5, Paul recounts how the Israelites, despite receiving extraordinary spiritual privileges—being "under the cloud," passing through the Red Sea, eating "spiritual meat" (manna), and drinking "spiritual drink" from the rock (which Paul explicitly identifies with Christ)—still provoked God's wrath due to their disobedience and idolatry. Verse 6 then introduces the purpose of this historical recounting, explicitly stating that "these things were our examples" to prevent similar sin. The passage continues to detail specific sins of Israel (idolatry, sexual immorality, testing Christ, grumbling) and their consequences, culminating in a general warning against pride and a promise of God's faithfulness in 1 Corinthians 10:11-13.
Historical & Cultural Context
Paul is writing to the church in Corinth, a bustling, cosmopolitan, and morally lax port city in Greece. The Corinthian believers faced significant temptations related to idolatry (participation in pagan temple feasts), sexual immorality (prevalent in Corinthian society), and internal divisions. Paul's use of the Israelites' wilderness wanderings would have resonated with his Jewish-Christian readers, who were familiar with the Old Testament narratives, and served as a stark warning to Gentile converts who might have underestimated the seriousness of God's judgment. The specific "lusting after evil things" directly addresses issues like the Corinthians' potential participation in idol feasts, which often involved gluttony and sexual immorality, and their general self-indulgence, mirroring Israel's craving for meat and other desires during their journey from Egypt. The geographical setting of the wilderness wanderings, a harsh and demanding environment, underscores the Israelites' ingratitude and lack of trust despite miraculous provision.
Key Themes
The overarching theme of 1 Corinthians 10 is the danger of spiritual complacency and the necessity of vigilance. Paul emphasizes that spiritual privileges do not guarantee immunity from sin or judgment. The Israelites, despite their unique relationship with God and miraculous sustenance, failed due to their disobedience and idolatry. The verse specifically highlights the theme of the danger of lust and sinful desires, drawing a direct parallel between Israel's cravings for the "flesh pots of Egypt" (Numbers 11:4-6) and the temptations faced by the Corinthians. This historical account serves as a type or example (Greek: typos) for the church, demonstrating that God's character and principles of judgment remain consistent across dispensations. The passage also subtly introduces the theme of Christ's pre-existence and involvement in Israel's journey, as He is identified as the "spiritual rock" in 1 Corinthians 10:4, further deepening the theological connection between the Old and New Covenants.
Exposition and Analysis
Key Word Analysis
This term signifies more than just a historical event; it denotes a "pattern," "model," or "instance for warning." Paul uses Israel's history not merely as an anecdote but as a divinely ordained template, a blueprint of consequences that demonstrates universal spiritual principles. Their experiences serve as a cautionary tale, showing what happens when God's people, despite receiving immense grace and privilege, succumb to temptation and disobedience. The "type" is a pre-figurement or a parallel that offers instruction.
G1938 (epithymētḗs) refers to a "craver" or one who has strong desires, while G2556 (kakós) denotes something "worthless," "depraved," or "injurious." Combined, this phrase points to a strong, ungodly craving for things that are morally corrupt, harmful, or contrary to God's will. This is not merely a passing thought but a deep-seated, often passionate, desire for what is forbidden or destructive, reflecting the internal disposition that leads to outward sin.
This verb means "to set the heart upon," "to long for," or "to desire strongly." While it can be used neutrally or even positively (e.g., desiring good things), in this context, paired with "evil things" and referring to Israel's historical failures, it unequivocally carries a negative connotation of sinful, covetous, or rebellious desire. It highlights the active engagement of the will and affections in pursuing what is contrary to God's commands.
Verse Breakdown
"Now these things were our examples"
Paul transitions from recounting Israel's history to applying it directly to the Corinthian church. "These things" refers to the specific events and failures of the Israelites detailed in the preceding verses (1 Corinthians 10:1-5). They "were" (became, served as) "our examples," meaning they are divinely intended patterns or warnings for believers in the New Covenant, illustrating principles of God's character, human sinfulness, and the consequences of disobedience.
"to the intent we should not lust after evil things"
This clause reveals the specific purpose of the Old Testament examples. The phrase "to the intent" signifies a clear divine intention and warning. Believers are exhorted not to develop strong, ungodly desires for things that are morally corrupt, detrimental to spiritual life, or in opposition to God's will. This directly addresses the heart's inclinations, which, if unchecked, lead to outward sin.
"as they also lusted"
This final clause draws a direct, emphatic comparison between the potential sin of the Corinthians and the actual sin of the Israelites. The Israelites' "lusting" refers to their repeated cravings for forbidden food, idolatry, and other forms of rebellion that led to their destruction in the wilderness. Paul warns the Corinthians that they are susceptible to the same sinful desires and can expect similar consequences if they follow Israel's pattern of disobedience.
Literary Devices
Paul employs several literary devices in this verse. Analogy and Typology are central, as he uses the historical events of Israel's wilderness wanderings as a direct parallel and prophetic pattern for the experiences and temptations of the New Testament church. The Israelites' failures serve as a warning or admonition, a didactic tool to instruct and caution the Corinthians. There is also an implicit contrast between the spiritual privileges Israel received and their subsequent moral failures, highlighting that divine favor does not negate the need for personal obedience. The repetition of the concept of "lust" (through "lust after evil things" and "lusted") serves as a form of emphasis, underscoring the specific sin Paul wishes to highlight and guard against.
Theological and Thematic Connections
1 Corinthians 10:6 powerfully articulates the theological principle of continuity in God's moral governance across dispensations. It demonstrates that God's character, His holiness, and His standards for His people remain consistent. The Old Testament narratives are not mere historical accounts but divinely inspired object lessons, revealing timeless truths about human sinfulness, the dangers of idolatry and covetousness, and the certainty of divine judgment for persistent disobedience. This verse underscores the critical importance of learning from the past, recognizing that spiritual privileges do not confer immunity from temptation or its consequences. It calls believers to a posture of humility, vigilance, and self-examination, constantly guarding their hearts against the seductive power of sinful desires, just as Israel failed to do.
Reflection and Application
1 Corinthians 10:6 serves as a timeless mirror for every believer, prompting deep introspection into the nature of our desires. It challenges the notion that spiritual blessings or church affiliation automatically protect us from sin's allure. Just as Israel, despite miraculous provision and divine presence, succumbed to covetousness and idolatry, so too can modern Christians, surrounded by grace and truth, fall prey to the "lust after evil things." This verse calls us to cultivate a profound awareness of our own susceptibility to sinful cravings—whether for material possessions, illicit pleasures, worldly status, or anything that competes with our devotion to Christ. It is a powerful reminder that the battle against sin begins in the heart, with the desires we entertain. Therefore, genuine spiritual growth necessitates a vigilant guarding of our inner lives, a constant turning away from the enticements of the world, and a deliberate pursuit of God-honoring desires. We are called to learn not only from our own mistakes but profoundly from the historical record of those who came before us, allowing their failures to sharpen our spiritual discernment and fortify our resolve to walk in obedience.
Questions for Reflection
FAQ
What does Paul mean by "examples" when referring to Israel's experiences?
When Paul states that "these things were our examples," he uses the Greek word typos (G5179), which means more than just a historical account. It signifies a "pattern," "model," or "warning." The experiences of the Israelites in the wilderness, including their sins and God's judgments, are presented as divinely intended object lessons. They serve as a template or blueprint for believers in the New Covenant, demonstrating universal spiritual principles about God's character, the nature of human sin, and the consequences of disobedience. Paul intends for the Corinthian church, and by extension all Christians, to learn from Israel's failures so they do not repeat the same mistakes, particularly regarding idolatry and sinful desires, as seen in 1 Corinthians 10:7-10.
What specific "evil things" is Paul referring to when he warns against "lusting after evil things"?
The phrase "lust after evil things" (Greek: epithymētḗs kakós) refers to strong, ungodly cravings for anything that is morally corrupt, harmful, or contrary to God's will. In the immediate context of 1 Corinthians 10, Paul is likely referencing the specific sins of Israel that he details in the subsequent verses:
More broadly, "lust after evil things" encompasses any strong desire that leads one away from God, such as covetousness, greed, gluttony, or any form of self-indulgence that prioritizes personal gratification over obedience to God.
Christ-Centered Fulfillment
While 1 Corinthians 10:6 highlights Israel's failures and serves as a warning, it implicitly points to the necessity of Christ for true spiritual victory. Israel's repeated "lusting after evil things" underscores humanity's inherent inability to consistently obey God and overcome sin through their own strength, even with divine provision. This persistent failure demonstrates the profound need for a perfect Savior who could fulfill the law and provide a new way of living. Christ is the ultimate "spiritual rock" (1 Corinthians 10:4) from whom true spiritual sustenance flows, unlike the temporary manna and water Israel received. He is the one who perfectly resisted temptation, even when "lusted" after by Satan in the wilderness (Matthew 4:1-11), providing the ultimate example of faithful obedience. Through His atoning sacrifice, Christ provides forgiveness for our past "lusting after evil things" and, through the indwelling Holy Spirit, empowers believers to "walk by the Spirit, and you will not gratify the desires of the flesh" (Galatians 5:16). Thus, Israel's cautionary tale ultimately magnifies the grace and power of Christ, who enables His followers to overcome the very desires that led to the downfall of God's people in the past, offering not just a warning but a path to genuine spiritual flourishing and perseverance.