Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it.

“I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, "who is the Saviour of all men, but specially of them that believe;" by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him; in whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able."”

“That every one is tempted so much as he is able to bear. In the first Epistle of Paul to the Corinthians: "No temptation shall take you, except such is human. But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."”

“Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, "Let him that thinketh he standeth take heed lest he fall;" though they had borne many temptations, and had exercised themselves many times therein; for "I was with you," saith he, "in weakness, and in fear, and in much trembling:" lest they should say, "Why terrify and alarm us? we are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:" repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. For he uses the expression "man can bear," in respect of what is small; as when he says, "I speak after the manner of men because of the infirmity of your flesh." "Think not then great things," saith he, "as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter:" which also he said to the Hebrews, "ye have not yet resisted unto blood, striving against sin." Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God's gracious influence; a power which we draw down by our own will. Wherefore that thou mayest know and see that not only those which exceed our power, but not even these which are "common to man" is it possible without assistance from God easily to bear, he added, "But will with the temptation also make the way of escape, that ye may be able to endure it." For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, "will also make the way of escape, that ye may be able to bear it:" and all things he refers to Him.”

“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.”

“There hath no temptation taken you, . The Vulgate reads the verb in the imperative — “let no temptation take you.” His meaning is : Be it, O Corinthians, that you are tempted to schisms, lawsuits, lust, idolatry, yet remain constant, for these temptations which take you are common to man, and therefore you can easily overcome them if you like. If you take the Roman reading, the meaning is, When, as is often the case, any temptation of those which I have mentioned, or any other, attacks your minds, do not take it in and foster it, so as to let it grow imperceptibly in power, and to become at last unconquerable : for it is impossible to exclude altogether human and light temptations so as to never feel them. Anselm says : “ To be overcome by malignant temptation and to sin from malice is devilish: not to feel its power is angelic ; to feel it and overcome it is human, .” See also S. Gregory (Pastoral, pt. i. cxi.). God is faithful who will not suffer you to be tempted above that ye are able, . z. If God does not suffer us to be tempted beyond our strength, therefore much less, or rather in no way does God impel us to sin, as Calvin thinks. 2. Nor does God enjoin impossibilities, as Luther thinks, nor does He even permit them. 3. It follows from this that we can be so strongly tempted by the devil and the flesh as to be unable to resist if the grace of God does not succour us, as Chrysostom and Anselm say. 4. As a matter of fact there is no temptation so great but that it can be overcome by the grace of God. Digitized by v^,ooQle 236 FIRST EPISTLE TO THE . The best remedy, therefore, against temptation is prayer, by which we call down the help of God from distrust of our own strength (S. Matt xxvi. 41). 6. This grace is promised here and elsewhere, not only to the elect, but to all who duly call on God. See also decrees of the Council of Trent (Sess. xxiv. can. 9, and Sess. vi. can. 11). For the Apostle is speaking to the Christians at Corinth, many of whom were not elect, but some contentious, causing offence, and drunken (chap. xi. 21). What is more, none of them knew that they were elected, so as to be able to apply this consolation to themselves exclusively. 7. It is in the power of each Christian to obtain sufficient help to overcome all temptations and all sins; for God pledges His word to them to this, and He is One to be trusted, as the Apostle says here. His meaning is: no temptation can take you, except on your own side and by your own negligence; for on God’s side I pledge myself that God, who is faithful, will perform what He has promised, and will not suffer you to be tempted above that you are able, ie, will not allow you to be tempted, except by human temptation. Understand, however, that this is if you seek His grace and help, as is right, and co-operate with Him. “ God ” as S. Augustine says (de Nat et Gratia , c. 43), and following him, the Council of Trent (Sess. vi. can. il), “ God does not order impossibilities when He orders us to resist every temptation ; but when He orders , it is to bid us to do what we can , to seek help for what we cannot and then He lends the strength? See S. Matt xi. 30 and 1 S. John v. 3. S. Ephrem beautifully illustrates this saying of the Apostle as follows : " If men? he says, “do not put upon their beasts more weight than they can bear , much less will God put on men more temptations than they can bear Again , if the potter bakes his vessels in the fire until they are perfected , and does not remove them before they are properly baked and of the right consistency , and again does not leave them in too long lest they be burnt too much and so become useless : much more will God do the same with us , trying us with the fire of temptations until we are purified and perfected ; but beyond that point He will not suffer us to be scorched and consumed with temptation ” (de Paiientid). Digitized by v^,ooQle SUFFICIENCY OF GRACE 237 But will with the temptation also make a way to escape . God, who suffers you to fall into temptation, will also make it turn out well, as Erasmus and Augustine (in Ps. Ixii and Ep. 89) understand it. He makes it good for you and your salvation, and will enable you to come out of it without loss, nay, rather victoriously and with glory, as Anselm says. 1. The word translated “ way of escape,” according to Theophylact, CEcumenius, and the Greeks, means a happy end of the temptation, so that it turns out well and promotes the good of the tempted ; for God will either bring the temptation to a speedy ending, or not permit it to go on to the fourth day, if He knows that we cannot bear it for more than three days, as S. Ambrose says ; or if He gives it longer life He gives us the power of bearing it, as Ambrose and Anselm say. 2. It does not signify any way of escape, but such a way as when a soldier comes out victorious from a battle or a single combat, more renowned and even with increased strength and courage. So have the saints come out of temptation. The Greek word then also means a progress. Not only will God make the temptation no obstacle, but a means even of advancement, causing an increase of strength, virtue, grace, victory, and glory, a more certain walk in the way of virtue and in the road to heaven. So Photius. That ye may be able to bear it The Greek literally means, “ to more than bear it,” i.e., so to bear it that strength remains over and above to bear something farther. God gives such help that any one can overcome temptation with flying colours. Hence the Fathers often remark that men advance in virtue through temptations chiefly ; the reason is, that no one can resist them, except by putting forth contrary acts of virtue strongly and intensely, and where temptation brings out such acts it strengthens and intensifies their habits. 3. The righteous wins merit by such acts ; he seeks and receives from God an increased infusion of grace and all virtues”

“There hath no temptation taken you,.... Some, indeed, understand these words by way of reproof, that whereas their trials and exercises which had attended them were very light ones, and comparatively trivial; and yet they had given way to these temptations, and had sunk under them, and fallen by them, for which they were greatly to be blamed; or as threatening them with something more severe than anything as yet had befallen them, signifying that though they had as yet stood, and thought they still should; yet they ought not to presume on their own strength, or depend on outward things; since the temptations that as yet had come upon them were such as men might easily bear; there was no great trial or experiment of their grace and strength by them; they had not yet resisted unto blood; there were heavier and severer trials they might expect; and therefore should not be too secure in themselves, but take heed lest when these things should come upon them, in such a time of great temptation, they should fall away: but I rather think the words are spoken by way of comfort to the saints; intimating that as no temptation or affliction had befallen them, so none should, but what either came from men, or was common to men, or which men by divine assistance, and under divine influence, might bear; and therefore should not distress themselves with the apprehensions of it, as if it was some strange or unusual thing, and as if they must unavoidably perish and be destroyed by it: but such as is common to man: "or is humane". There are divine temptations, or such as come from God; God may be said to tempt his people, as he did Abraham, by enjoining them things very hard and disagreeable to nature; and by afflicting them either in body or estate; and by withdrawing his presence, and withholding the communications of his grace, to try their faith, show them their weakness and need of himself. There are also diabolical temptations, or such as come from Satan; who tempts by soliciting to sin, by suggesting blasphemous thoughts, and filling with doubts and fears; and by dissuading from the use of means, as attending at the throne of grace, and on the word and ordinances: but the apostle here speaks of human temptations, such as come from men; meaning reproaches and persecutions, for the sake of Christ and his Gospel; and which are temptations or trials of grace, as of faith and patience, and under which there is great danger of falling away: now when the apostle says that none but such temptations had befallen them, he does not mean that they had been, or were, or would be entirely free from other temptations; but that those which they mostly dreaded, and were in danger by, were but human, such as came from men, and were, as our version suggests, common to Christian men, their brethren, who were in the flesh as they, and might be endured by men, strengthened by the grace of God; wherefore they had nothing to fear from hence, especially when they considered the faithfulness, care, and power of God next observed: but God is faithful, who will not suffer you to be tempted above that ye are able: no man can be tempted, afflicted, or persecuted by men, but by a divine permission, and that voluntary; nor more than, or above that measure which God hath determined; who proportions the affliction to the strength he determines and promises to give, and does give, and the strength of his people to the temptation or affliction he suffers to befall them; for which his faithfulness is engaged, having promised that as their day is, their strength shall be; that he will never leave them nor forsake them, and that he will bear, and carry, and save them unto the uttermost, and that they shall hold on and out unto the end: but will with the temptation make a way to escape; for as he by his permission makes way for the temptation or affliction, which otherwise could not come; and as he knows how, in what manner, and at the best time, to deliver his people out of temptations; so he does and will, in his providence, open a way that they may escape out of them, at least so as not to be overpressed and destroyed by them: that ye may be able to bear it; for God does not always think fit to remove at once an affliction or temptation, though at the earnest request of his people, as in the case of Paul, Co2 12:7 yet he gives them grace sufficient to endure and stand up under it, yea, to get the victory of it, to be more that conquerors, and triumph over it.”

“But such as is common to man - Ανθρωπινος· Chrysostom has properly translated this word ανθρωπινος, τουτεστι μικρος, βραχυς, συμμετρος; that is, small, short, moderate. Your temptations or trials have been but trifling in comparison of those endured by the Israelites; they might have been easily resisted and overcome. Besides, God will not suffer you to be tried above the strength he gives you; but as the trial comes, he will provide you with sufficient strength to resist it; as the trial comes in, he will make your way out. The words are very remarkable, ποιησει συν τῳ πειρασμῳ και την εκβασιν, "He will, with the temptation, make the deliverance, or way out." Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortification. Should an upright soul get into difficulties and straits, he may rest assured that there is a way out, as there was a way in; and that the trial shall never be above the strength that God shall give him to bear it.”

“Let no temptation [1] take hold on you. Or, no temptation hath taken hold of you, or come upon you as yet, but what is human, or incident to man. (Challoner) — The sense of these words is obscure: we may expound them by way of prayer, let no temptation, but such as are of human frailty, and not hard to be overcome, happen to you. See the Greek text. — Will make also with temptation issue, that you may be able to bear it. The literal signification of the Latin, compared with the Greek is, that God will bring you off, and make you escape out of those dangers, when you are tempted. (Witham) — The most violent temptations are occasions of merit and triumph to such as are in the hands of God; whilst the lightest are snares and a deep abyss to such as are in their own hands.”

“Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [WAHL]. faithful-- (Psa 125:3; Isa 27:3, Isa 27:8; Rev 3:10). "God is faithful" to the covenant which He made with you in calling you (Th1 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (Co1 10:9; Mat 4:7). way to escape-- (Jer 29:11; Pe2 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jam 1:2-4, Jam 1:12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people. to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (Co2 12:7-9).”