Neither let us tempt Christ ... - The word "tempt," when applied to man, means to present motives or inducements to sin; when used with reference to God, it means to try his patience, to provoke his anger, or to act in such a way as to see how much he will bear, and how long he will endure the wickedness and perverseness of people. The Israelites tempted him, or "tried his patience and forbearance," by rebellion, complaining, impatience, and dissatisfaction with his dealings. In what way the Corinthians were in danger of tempting Christ is not known, and can only be conjectured. It may be that the apostle cautions them against exposing themselves to temptation in the idol temples - placing themselves, as it were, under the unhappy influence of idolatry, and thus needlessly trying the strength of their religion, and making an experiment on the grace of Christ, as if he were bound to keep them even in the midst of dangers into which they needlessly ran. They would have the promise of grace to keep them only when they were in the way of their duty, and using all proper precautions. To go beyond this, to place themselves in needless danger, to presume on the grace of Christ to keep them in all circumstances, would be to tempt him, and provoke him to leave them; see the note at Matthew 4:7.

As some of them also tempted - There is evidently here a word to be understood, and it may be either "Christ" or "God." The construction would naturally require the former; but it is not certain that the apostle meant to say that the Israelites tempted Christ. The main idea is that of temptation, whether it is of Christ or of God; and the purpose of the apostle is to caution them against the danger of tempting Christ, from the fact that the Israelites were guilty of the sin of tempting their leader and protector, and thus exposing themselves to his anger. It cannot be denied, however, that the more natural construction of this place is that which supposes that the word "Christ" is understood here rather than "God." In order to relieve this interpretation from the difficulty that the Israelites could not be said with any propriety to have tempted "Christ," since he had not then come in the flesh, two remarks may be made.

First, by the "angel of the covenant," and the "angel of his presence" Exodus 23:20, Exodus 23:23; Exodus 32:34; Exodus 33:2; Numbers 20:16; Isaiah 63:9; Hebrews 11:26, that went with them, and delivered them from Egypt, there is reason to think the sacred writers understood the Messiah to be intended; and that he who subsequently became incarnate was he whom they tempted. And secondly, We are to bear in mind that the term "Christ" has acquired with us a signification somewhat different from that which it originally had in the New Testament. We use it as "a proper name," applied to Jesus of Nazareth. But it is to be remembered that it is the mere Greek word for the Hebrew "Anointed," or the "Messiah;" and by retaining this signification of the word here, no small part of the difficulty will be avoided; and the expression then will mean simply that the Israelites tempted "the Messiah;" and the idea will be that he who conducted them, and against whom they sinned, and whom they tempted, was "the Messiah," who afterward became incarnate; an idea that is in accordance with the ancient ideas of the Jews respecting this personage, and which is not forbidden, certainly, in any part of the Bible.

And were destroyed of serpents - Fiery serpents; see Numbers 21:6.

Neither let us tempt Christ - I have already supposed, in the note on 1 Corinthians 10:4 (note), that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God's presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, Acts 7:38, Acts 7:39. Instead of Χριστον, Christ, several MSS. and a few versions have Κυριον, the Lord, and some few Θεον, God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called יהוה Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, etc.

Neither let us tempt Christ,.... As all such persons do, who, presuming on the power and grace of Christ to keep them, or upon what they have received from him, unnecessarily expose themselves to snares and temptations, and so to danger; and as many of the Corinthians did, who are here chiefly respected, who trusting to their gifts and attainments, their knowledge and Christian liberty, would go into an idol's temple, sit down at meat there, and exposed themselves great and imminent danger; which was a tempting Christ, whether he would preserve them or not:

as some of them also tempted; that is, as some of the Israelites tempted, which they did more than once; but what is referred to here, is the time they spake against God and Moses, in Numbers 21:5 as appears from the punishment annexed, their being destroyed by serpents. The Arabic version adds "him", meaning Christ, which is a right interpretation of the text; otherwise there would be no force in the apostle's reasoning; for Christ was the angel that went before the Israelites in the wilderness, the angel of God's presence, that bore, and carried, and saved them; he is the Jehovah they tempted at Massah and Meribah, and elsewhere, and God they spake against at this place referred to; hence it is clear that our Lord existed before his incarnation, and that he is truly and properly God; the Alexandrian copy reads, "neither let us tempt God", and so the Ethiopic version: "and were destroyed of serpents"; fiery ones, which were sent among them by the Lord Christ, they tempted and spoke against, which bit them, and of these bites many of them died. This might lead to the consideration, of the original cause of man's sin and fall, and the ruin of human nature, by the means of a serpent; and may be an emblem of the future destruction of the wicked, which will be everlasting fire, prepared for the devil, the old serpent, and his angels.

Let us tempt Christ (ἐκπειράζωμεν τὸν Χριστόν)

The compound word is very significant, "to tempt out" (ἐκ); tempt thoroughly; try to the utmost. It occurs in three other places: Matthew 4:7; Luke 4:12; Luke 10:25; and, in every case, is used of tempting or testing Christ. Compare Psalm 77:18 (Sept.). For Christ read Κύριον the Lord.

Neither let us tempt {i} Christ, as some of them also tempted, and were destroyed of serpents.

(i) To tempt Christ is to provoke him to a combat as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness.

10:9 Neither let us tempt Christ, etc. The event referred to is narrated in Nu 21:4-6. The application is that we should not be discontented over hardships or long for the sinful pleasures of a former life from which we have parted.

10:9 Neither let us tempt Christ - By our unbelief. St. Paul enumerates five benefits, 1Co 10:1 - 4; of which the fourth and fifth were closely connected together; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Christ; and in speaking of the fourth sin, he shows it was committed against Christ. As some of them tempted him - This sin of the people was peculiarly against Christ; for when they had so long drank of that rock, yet they murmured for want of water. Num 21:4, and c

9. tempt Christ-So the oldest versions, Irenæus (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (1Co 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Nu 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1Co 10:9, "God," to harmonize it with Nu 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (Ex 17:2, 7. Compare Ro 14:11, with Isa 45:22, 23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (Ex 23:20, 21; 32:34; Isa 63:9). Though they drank of "that Rock . Christ" (1Co 10:4), they yet complained for want of water (Ex 17:2, 7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare Joh 8:56; Heb 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Ps 95:8, 9; Nu 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.

10:6-14 Carnal desires gain strength by indulgence, therefore should be checked in their first rise. Let us fear the sins of Israel, if we would shun their plagues. And it is but just to fear, that such as tempt Christ, will be left by him in the power of the old serpent. Murmuring against God's disposals and commands, greatly provokes him. Nothing in Scripture is written in vain; and it is our wisdom and duty to learn from it. Others have fallen, and so may we. The Christian's security against sin is distrust of himself. God has not promised to keep us from falling, if we do not look to ourselves. To this word of caution, a word of comfort is added. Others have the like burdens, and the like temptations: what they bear up under, and break through, we may also. God is wise as well as faithful, and will make our burdens according to our strength. He knows what we can bear. He will make a way to escape; he will deliver either from the trial itself, or at least the mischief of it. We have full encouragement to flee from sin, and to be faithful to God. We cannot fall by temptation, if we cleave fast to him. Whether the world smiles or frowns, it is an enemy; but believers shall be strengthened to overcome it, with all its terrors and enticements. The fear of the Lord, put into their hearts, will be the great means of safety.