Wherefore he that thinketh himself to stand, let him take heed lest he fall.

“Moreover, we do not prejudge when the Lord is to be the judge; save that if He shall find the repentance of the sinners full and sound, He will then ratify what shall have been here determined by us. If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man's heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, "A brother that helpeth a brother shall be exalted; " and that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; " also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; " and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand." John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins." And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."”

“"Wherefore let him that thinketh he standeth take heed lest he fall." Again, he casts down their pride who thought highly of their knowledge. For if they who had so great privileges suffered such things; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their multitude moved God to repent, nor their having attained to such things; much more shall it be so in our case, except we be sober. And well said he, "he that thinketh he standeth:" for this is not even standing as one ought to stand, to rely on yourself: for quickly will such an one fall: since they too, had they not been high-minded and self-confident, but of a subdued frame of mind, would not have suffered these things. Whence it is evident, that chiefly pride, and carelessness from which comes gluttony also, are the sources of these evils. Wherefore even though thou stand, yet take heed lest thou fall. For our standing here is not secure standing, no not until we be delivered out of the waves of this present life and have sailed into the tranquil haven. Be not therefore high-minded at thy standing, but guard against thy falling; for if Paul feared who was firmer than all, much more ought we to fear. Now the Apostle's word, as we have seen, was, "Wherefore let him that thinketh he standeth take heed lest he fall;" but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground. For to whom am I to say this? To him that committeth extortion every day? Nay, he lies prostrate with a mighty fall. To the fornicator? He too is cast down to the ground. To the drunkard? He also is fallen, and knoweth not even that he is fallen. So that it is not the season for this word, but for that saying of the prophet which he spake even to the Jews, "He that falleth, doth he not rise again?" For all are fallen, and to rise again they have no mind. So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise. Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly.”

“Having first dealt with the punishment of the Jews, and second with the reason for the punishment, here third he concludes that they ought, by their example, to beware of evil; where first he warns them to beware of falling; second he teaches the manner of taking care, at the words *let it not overtake you*, etc.; third he promises firm help, at the words *but God is faithful*, etc. In the first he implies four things that ought to make a wise man anxious, namely the multitude of those falling, when he says *therefore*; the uncertainty of those standing, when he adds *he who thinks he stands*, etc.; the necessity of caution, when he adds *let him take heed*; the ease of falling, when he says *lest he fall*. He says therefore *therefore*, etc., as if to say: those men, even though they made use of God's benefits, nonetheless perished on account of their sins. And so from consideration of them, he who thinks — by some conjecture — that he stands, that is, that he is in grace and charity, let him take heed, with diligent attention, lest he fall, by sinning, or by making others sin. Isaiah 14: *how have you fallen, Lucifer?* Psalm 90: *a thousand shall fall at your side*, etc. Therefore Ephesians 5: *see how carefully you walk*. Then when he says *let no temptation take hold of you*, etc., he teaches the manner of guarding against the cause, namely by guarding against temptation. Here he first teaches that some temptation is to be fled; second that some is to be endured, at the words *except what is human*. First he notes that it knocks in order to enter: hence it is called *temptation*; second that it assaults, in order to prevail: hence it is added, *let it not take hold of you*. He says therefore *temptation*, etc., as if to say: lest you fall, let temptation — namely of sin — not take hold of you, by drawing you into consent to sin, *except what is human*. This is explained in two ways. In one way, of an interior evil temptation, and then it is a permission; as if to say: let no love of sin take hold of you, except perhaps of evils, without which human life is not led. For there is no man who always does good and does not sin, 3 Kings 8:46 and 2 Paralipomenon 6:36. In the other way it is explained of the temptation of an exterior good. And then it is an exhortation, thus: let temptation not take hold of you, except what is human, namely the enduring of present tribulations for Christ's sake. Augustine: *to suffer for Christ's sake is a human temptation*. Tobit 12:13: *because you were acceptable to God, it was necessary that temptation should prove you*. Then when he says *God is faithful*, he shows the help that is ready in temptation. Here he commends God as helper, because he gives us the power of resisting, which is noted at the words *but will make with the temptation*, etc.; and perseverance, which is noted at the words *that you may be able to bear it* — truly faithful is God, who gives power that we not be conquered, grace that we may merit, constancy that we may conquer. He says therefore *faithful*, etc., as if to say: I exhort and warn you to this, because you are able: faithful is the Lord in all his words, who will not allow you to be tempted beyond what you are able: which indeed the Devil could do, if it were permitted, because *there is no power on earth that can be compared to him*, Job 41:24. And Isaiah 40:29: *he gives strength to the weary*. Therefore James 1:2: *count it all joy, brothers, when you fall into various temptations*. Augustine: *he who gives the Devil license to tempt, himself gives the tempted mercy*. The outcome, I say, is such that you may be able to bear it, lest you fail in the struggle, but may conquer: which is accomplished through humility, as Augustine says. For those do not crackle in the furnace who do not have the wind of pride. It should be noted, on the words *he who thinks he stands*, etc., that eight things drive us toward falling. First, weakness of strength, just as children fall, and the decrepit, and the infirm — Isaiah 40:30: *they shall fall in infirmity* — which happens through tepidity in doing good and instability. Second, the burden of sins, just as donkeys fall under too heavy a burden — Psalm 35:13: *they have fallen who work iniquity* — which happens through negligence in repenting: because sin, which through penance, etc. Third, the multitude of those pulling, just as a tree or a house falls when many pull it down — above: *let us not commit fornication*, etc. — which happens through the assault of enemies. Fourth, the slipperiness of the roads, just as the incautious fall on slippery ground — Ecclesiasticus 28:30: *take heed lest you slip with your tongue, and fall, and in the sight*, etc. — which happens through incautious guarding of the senses. Fifth, the variety of stumbling-blocks, just as a bird caught in the midst of snares — Proverbs 19:8: *these in chariots*, etc.; Proverbs 24:16: *seven times a day the just man falls* — which happens through the corruption of creatures. Sixth, ignorance of what is to be done, just as the blind easily fall — Matthew 15:14: *if the blind lead the blind*, etc. — which happens through negligence in learning necessary things. Seventh, the examples of those who fall, just as the angels fell after the example of Lucifer — Psalm 90:7: *a thousand shall fall at your side*, etc.; Proverbs 25:26: *a troubled fountain and a corrupted spring is the just man falling down before the wicked* — which happens through imitation of the wicked. Eighth, the heaviness of bodies — for the body that is corrupted weighs down the soul, like a stone on the neck of one swimming — Job 14:18: *a falling mountain comes to nothing* — which happens through excessive indulgence of the flesh.”

“Wherefore let him that thinketh he standeth,.... Since the Jewish fathers, who enjoyed such peculiar favours and eminent privileges, had such various judgments inflicted on them; since they stood not, but many of them were visible instances of God's displeasure; they were overthrown and cast down, their carcasses fell in the wilderness, and entered not into the land of rest; therefore all such persons who think themselves safe and sure, trusting to themselves, or depending upon the knowledge and gifts they have, the favours and privileges they enjoy; everyone of these should take heed lest he fall. This advice was exceeding proper, whether it be considered as spoken to true believers, or formal professors; for true believers may fall into temptation, into sin, from a degree of steadfastness in the Gospel, and from a lively and comfortable exercise of grace; but not finally, totally, and irrecoverably; since they are enclosed in the arms of everlasting love, secured in the hands of Christ, built on a foundation that will never fail, and are kept by an almighty power which can never be overcome; but yet, since they may fall to the dishonour of God, the reproach of the Gospel of Christ, the grieving of the Spirit of God, the wounding of their own souls, the stumbling of weak believers, and the strengthening of the hands of the wicked; such an exhortation is not superfluous, even to such; and many and strong are the reasons and arguments why they should take heed lest they fall; nor are admonitions needless to that which God's decree and promise secure: since these are often the means in and by which God executes his decree, and makes good his promise; see Act 27:22. Moreover, if this exhortation be considered as given to formal professors, it is very pertinent; for such as these may fall, as they often do, from that which they seemed to have, from the truths of the Gospel, and a profession of them, and into scandalous sins, and at last into condemnation; and the rather since the apostasy of such persons is injurious to the honour and interest of true religion; hereby the ways of God are evil spoken of, the name of Christ blasphemed, profane sinners hardened, and weak believers stumbled, as by the falls of real Christians: besides, it must be worse for themselves, who hereby bring upon themselves a severe punishment; see Pe2 2:21 and indeed these seem to be the persons the apostle chiefly respects; not such who truly: thought they stood, and did really stand; for such stand in the true grace and love of God, in Christ, in whom they are chosen, and by whom they are redeemed and saved, and by that faith which he is the author and finisher of; and so shall never finally and totally fall away; but such "that thinketh", , "who seemeth", to himself and others, "that he standeth"; and manifestly designs such who were swelled with a vain opinion of themselves, their gifts and knowledge; who tempted God, and "trusted" to themselves, as the Ethiopic version reads it, and despised weak believers; but lest real believers should be hereby discouraged, the apostle adds,”

“Let him that thinketh he standeth - Ὁ δοκων ἑσταναι· Let him who most confidently standeth - him who has the fullest conviction in his own conscience that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown that the verb δοκειν, which we render to seem, to think, to suppose, is used by the best Greek writers, not to lessen or weaken the sense, but to render it stronger and more emphatic. See the note on Luk 8:18. In a state of probation every thing may change; while we are in this life we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God and continues in the obedience of faith. He that ceases to do so will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall; not only partially, but finally.”

“Take heed lest he fall. This regards the doctors and teachers in the new Church of Corinth; who, relying upon their own learning, did not think themselves weak, and presuming too much upon their own strength, exposed themselves to the danger of falling. See St. Chrysostom and St. Augustine, de dono. Persev. — Self-diffidence is the foundation of our strength. We prevent many dangerous falls when we keep close to the earth by humility.”

“thinketh he standeth--stands and thinks that he stands [BENGEL]; that is, stands "by faith . . . well pleasing" to God; in contrast to Co1 10:5, "with many of them God was not well pleased" (Rom 11:20). fall--from his place in the Church of God (compare Co1 10:8, "fell"). Both temporally and spiritually (Rom 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.”