The imperfect tense marks the successive unfolding of the events.

For ensamples (τύποι)

The best texts read τυπικῶς by way of figure.

Admonition (νουθεσίαν)

See on the kindred verb to warn, Acts 20:31.

Ends of the world (τὰ τέλη τῶν αἰώνων)

Lit., ends of the ages. So Rev. Synonymous with ἡ συντέλεια τῶν αἰώνων the consummation of the ages, Hebrews 9:26. The phrase assumes that Christ's second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends, marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them.

Are come (κατήντηκεν)

See on Acts 26:7. Compare Ephesians 4:13; Philippians 3:11.

See on Matthew 6:13.

Common to man (ἀνθρώπινος)

The word means what belongs to men, human. It occurs mostly in this epistle; once in Romans 6:19, meaning after the manner of men, popularly (see note). See James 3:7; 1 Peter 2:13; 1 Corinthians 2:4, 1 Corinthians 2:13; 1 Corinthians 4:3. It may mean here a temptation which is human, i.e., incident or common to man, as A.V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning "let him that thinketh," etc. They are in danger and must watch, but the temptation will not be beyond their strength.

A way to escape (τὴν ἔκβασιν)

Rev., better, the way of escape. The word means an egress, a way out. In classical Greek, especially, of a way out of the sea. Hence, in later Greek, of a landing-place. Compare Xenophon: "The ford that was over against the outlet leading to the mountains" ("Anabasis," iv. 3, 20). For the sense of issue or end, see on Hebrews 13:7. The words with the temptation and the way of escape imply an adjustment of the deliverance to each particular case.

To bear

Not the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See James 1:12.

Notice the article: the idolatry, the temptation of which is constantly present in the idol-feasts.

See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3 suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice.

Lit., the blessing: the cup over which the familiar formula of blessing is pronounced. Hence the Holy Supper was often styled Eulogia (Blessing). For blessing, see on blessed, 1 Peter 1:3. It is the same as eucharistia (thanksgiving), applied as the designation of the Lord's Supper: Eucharist. See 1 Corinthians 14:16; 1 Timothy 4:4, 1 Timothy 4:5. The cup is first mentioned, perhaps, because Paul wishes to dwell more at length on the bread; or possibly, because drinking rather than eating characterized the idol-feasts.

Communion (κοινωνία)

Or participation. See on fellowship, 1 John 1:3; see on Acts 2:42; see on partners, Luke 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors.

Better, seeing that. It begins a new sentence which is dependent on the following proposition: Seeing that there is one bread, we who are many are one body. Paul is deducing the mutual communion of believers from the fact of their communion with their common Lord. By each and all receiving a piece of the one loaf, which represents Christ's body, they signify that they are all bound in one spiritual body, united to Christ and therefore to each other. So Rev., in margin. Ignatius says: "Take care to keep one eucharistic feast only; for there is one flesh of our Lord Jesus Christ, and one cup unto unity of His blood;" i.e., that all may be one by partaking of His blood (Philadelphia, 4).

Body

Passing from the literal sense, the Lord's body (1 Corinthians 10:16), to the figurative sense, the body of believers, the Church.

Partake of (ἐκ μετέχομεν)

Or partake from. That which all eat is taken from (ἐκ) the one loaf, and they eat of it mutually, in common, sharing it among them (μετά). So Ignatius: "That ye come together ἕνα ἄρτον κλῶντες breaking one loaf" (Ephesians, 20).

Partakers of the altar (κοινωνοὶ τοῦ θυσιαστηρίου)

An awkward phrase. Rev., better, bringing out the force of κοινωνοὶ communers: have not they - communion with the altar? The Israelite who partook of the sacrifices (Leviticus 8:31) united himself with the altar of God. Paul says with the altar rather than with God, in order to emphasize the communion through the specific act of worship or sacrifice; since, in a larger sense, Israel after the flesh, Israel regarded as a nation, was, in virtue of that fact, in fellowship with God, apart from his partaking of the sacrifices. Possibly, also, to suggest the external character of the Jewish worship in contrast with the spiritual worship of Christians. Philo calls the Jewish priest κοινωνὸς τοῦ βώμου partaker of the altar.

See on Mark 1:34. Used here, as always in the New Testament, of diabolic spirits. Δαιμόνιον the neuter of the adjective δαιμόνιος divine, occurs in Paul's writings only here and 1 Timothy 4:1. It is used in the Septuagint, Deuteronomy 32:17, to translate the Hebrew word which seems, originally, to have meant a supernatural being inferior to the gods proper, applied among the Assyrians to the bulldeities which guarded the entrances to temples and palaces. Among the Israelites it came to signify all gods but the God of Israel. Compare Isaiah 65:11, where Gad (good fortune, probably the star-God Jupiter) is rendered in the Septuagint τῷ δαιμονίῳ the demon. See Rev, O.T. Also Psalm 96:5 (Sept. 95), where elilim things of nought, A.V. idols, is rendered by δαιμόνια demons.

Representing the heathen feast. The special reference may be either to the drinking-cup, or to that used for pouring libations.

The Lord's table

Representing the Lord's Supper. See 1 Corinthians 11:20 sqq. The Greeks and Romans, on extraordinary occasions, placed images of the gods reclining on couches, with tables and food beside them, as if really partakers of the things offered in sacrifice. Diodorus, describing the temple of Bel at Babylon, mentions a large table of beaten gold, forty feet by fifteen, standing before the colossal statues of three deities. Upon it were two drinking-cups. See, also, the story of "Bel and the Dragon," vv. 10-15. The sacredness of the table in heathen worship is apparent from the manner in which it is combined with the altar in solemn formulae; as ara et mensa. Allusions to the table or to food and drink-offerings in honor of heathen deities occur in the Old Testament: Isaiah 65:11; Jeremiah 7:18; Ezekiel 16:18, Ezekiel 16:19; Ezekiel 23:41. In Malachi 1:7, the altar of burnt-offering is called "the table of the Lord."

The A.V. does not translate ἢ or, and thus breaks the connection with what precedes. You cannot be at the same time in communion with the Lord and with demons, or will you ignore this inconsistency and provoke God? For the verb, see on Romans 10:19.

Are we stronger

The force of the interrogative particle is, surely we are not stronger.