1 Corinthians 10:1-4
For I would not, brethren, have you ignorant.
Now this he said, implying that they were not very well instructed in these things. And what is this which you would not have us ignorant of?
That our fathers,
says he, were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ. Howbeit with most of them God was not well pleased.
And wherefore says he these things? To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace. Wherefore also he introduces the types both of Baptism and of the Mysteries.
But what is, They were baptized into Moses?
Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, we are baptized,
says he, for the dead,
i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters. But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type.
Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as you eat the Lord's Body, so they the manna: and as you drink the Blood, so they water from a rock. For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order of nature, but according to the gracious intention of the gift, and together with the body nourished also the soul, leading it unto faith. On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that they drank the same spiritual drink,
he added, for they drank of a spiritual Rock that followed them,
and he subjoined, and the Rock was Christ.
For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, that followed them.
Perceivest thou the wisdom of Paul, how in both cases he points cut Him as the Giver, and thereby brings the Type near to the Truth? For He who set those things before them,
says he, the same also has prepared this our Table: and the same Person both brought them through the sea and you through Baptism; and before them set manna, but before you His Body and Blood.
4. As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them. Nay, this you can not say. Wherefore also he added, Howbeit with most of them God was not well-pleased;
although He had honored them with so great honor. Yea, it profited them nothing, but most of them perished. The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, most of them.
And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love.
Thus, since most men disbelieve the things said of hell, as not being present nor in sight; he alleges the things heretofore done as a proof that God does punish all who sin, even though He have bestowed innumerable benefits upon them: for if you disbelieve the things to come,
so he speaks, yet surely the things that are past ye will not disbelieve.
Consider, for example, how great benefits He bestowed on them: from Egypt and the slavery there He set them free, the sea He made their path, from heaven he brought down manna, from beneath He sent forth strange and marvellous fountains of waters; He was with them every where, doing wonders and fencing them in on every side: nevertheless since they showed forth nothing worthy of this gift, He spared them not, but destroyed them all.
1 Corinthians 10:5
For they were overthrown,
says he, in the wilderness.
Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed to them. Neither were they in the land of promise when He did these things unto them, but without and afar somewhere, and wide of that country; He thus visiting them with a double vengeance, both by not permitting them to see the land, and this too though promised unto them, and also by actual severe punishment.
And what are these things to us? Say you. To you surely they belong. Wherefore also he adds,
1 Corinthians 10:6
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. Do you see 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. And first he said this,
1 Corinthians 10:7-8
Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'
Do you hear how he even calls them idolaters?
here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, to the intent that we should not lust after evil things,
and having added, nor be idolaters,
he names the cause of such transgression; and this was gluttony. For the people sat down,
says he, to eat and to drink,
and he adds the end thereof, they rose up to play.
For even as they,
says he, from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other.
Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.
Neither let us commit fornication, as some of them committed.
Wherefore does he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
And wherefore names he not likewise the punishment for their idolatry? Either because it was clear and more notorious, or because the plague was not so great at that time, as in the matter of Balaam, when they joined themselves to Baalpeor, the Midianitish women appearing in the camp and alluring them to wantonness according to the counsel of Balaam. For that this evil counsel was Balaam's Moses shows after this, in the following statement at the end of the Book of Numbers. Numbers 31:8-16 in our translation Balaam also the son of Beor they slew in the war of Midian with the sword and they brought the spoils.... And Moses was angry, and said, Wherefore have ye saved all the women alive? For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart from and despise the word of the Lord for Peor's sake.
1 Corinthians 10:9
Neither let us tempt Christ, as some of them also tempted, and perished by serpents.
By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed they were destroyed on account of trials, saying, when will the good things come? When the rewards?
Wherefore also he adds, on this account correcting and alarming them,
1 Corinthians 10:10
Neither murmur ye, as some of them murmured, and perished by the destroyer.
For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.
1 Corinthians 10:11
5. Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages have come.
Again he terrifies them speaking of the ends,
and prepares them to expect things greater than had already taken place. For that we shall suffer punishment is manifest,
says he, from what has been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures. Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise.
For this cause he both called them types, and said that they were written for us
and made mention of an end
that he might remind them of the consummation of all things. For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal; for even as the punishments in this world are ended with the present life, so those in the next continually remain. But when he said, the ends of the ages,
he means nothing else than that the fearful judgment is henceforth near at hand.
1 Corinthians 10:12
Wherefore let him that thinks he stands 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 thinks he stands:
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 you 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 your standing, but guard against your falling; for if Paul feared who was firmer than all, much more ought we to fear.
6. Now the Apostle's word, as we have seen, was, Wherefore let him that thinks he stands 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 commits 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 knows 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 spoke even to the Jews, Jeremiah 8:4— He that falls, does 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. How long do we lie prostrate? How long are we drunken, besotted with the excessive desire of the things of this life? It is a meet opportunity now to say, Jeremiah 6:10 To whom shall I speak and testify?
So deaf are all men become even to the very instruction of virtue, and thence filled with abundance of evils. And were it possible to discern their souls naked; as in armies when the battle is ended one may behold some dead, and some wounded, so also in the Church we might see. Wherefore I beseech and implore you, let us stretch out a hand to each other and thoroughly raise ourselves up. For I myself am of them that are smitten, and require one to apply some remedies.
Do not however despair on this account. For what if the wounds be severe? Yet are they not incurable; such is our physician: only let us feel our wounds. Although we be arrived at the very extreme of wickedness, many are the ways of safety which He strikes out for us. Thus, if you forbear to be angry with your neighbor, your own sins shall be forgiven. For if you forgive men,
says He, your heavenly Father will also forgive you.
Matthew 6:14 And if you give alms, He will remit you your sins; for, break off your sins,
says He, by alms.
Daniel 4:24 And if you pray earnestly, you shall enjoy forgiveness: and this the widow signifies who prevailed upon that cruel judge by the importunity of her prayer. And if you accuse your own sins, you have relief: for declare thou your iniquities first, that you may be justified:
Isaiah 47:26 and if you are sorrowful on account of these things, this too will be to you a powerful remedy: for I saw,
says He, that he was grieved and went sorrowful, and I healed his ways.
Isaiah 57:17 And if, when you suffer any evil, thou bear it nobly, you have put away the whole. For this also did Abraham say to the rich man, that Lazarus received his evil things, and here he is comforted.
And if you have pity on the widow, your sins are washed away. For, Judge,
says He, the orphan, and plead for the widow, and come and let us reason together, says the Lord. And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool.
Isaiah 1:17 For not even a single scar of the wounds does He suffer to appear. Yea, and though we be come to that depth of misery into which he fell, who devoured his father's substance and fed upon husks, and should repent, we are undoubtedly saved. And though we owe ten thousand talents, if we fall down before God and bear no malice, all things are forgiven us. Although we have wandered away to that place whither the sheep strayed from his keeper, even thence He recovers us again: only let us be willing, beloved. For God is merciful. Wherefore both in the case of him that owed ten thousand talents, He was content with His falling down before Him; and in the case of him who had devoured his father's goods, with his return only; and in the case of the sheep, with its willingness to be borne.
7. Considering therefore the greatness of His mercy, let us here make Him propitious unto us, and let us come before His face by a full confession,
Psalm 95:2. Septuagint that we may not depart hence without excuse, and have to endure the extreme punishment. For if in the present life we exhibit even an ordinary diligence, we shall gain the greatest rewards: but if we depart having become nothing better here, even though we repent ever so earnestly there it will do us no good. For it was our duty to strive while yet remaining within the lists, not after the assembly was broken up idly to lament and weep: as that rich man did, bewailing and deploring himself, but to no purpose and in vain, since he overlooked the time in which he ought to have done these things. And not he alone, but many others there are like him now among the rich; not willing to despise wealth, but despising their own souls for wealth's sake: at whom I cannot but wonder, when I see men continually interceding with God for mercy, while they are doing themselves incurable harm, and unsparing of their very soul as if it were an enemy. Let us not then trifle, beloved, let us not trifle nor delude ourselves, beseeching God to have mercy upon us, while we ourselves prefer both money and luxury, and, in fact, all things to this mercy. For neither, if any one brought before you a case and said in accusation of such an one, that being to suffer ten thousand deaths and having it in his power to rid himself of the sentence by a little money, he chose rather to die than to give up any of his property, would you say that he was worthy of any mercy or compassion. Now in this same way do thou also reason touching yourself. For we too act in this way, and making light of our own salvation, we are sparing of our money. How then do you beseech God to spare you, when you yourself art so unsparing of yourself, and honorest money above your soul?
Wherefore also I am greatly astonished to see, how great witchery lies hid in wealth, or rather not in wealth, but in the souls of those that are beguiled. For there are, there are those that utterly derided this sorcery. For which among the things therein is really capable of bewitching us? Is it not inanimate matter? Is it not transitory? Is not the possession thereof unworthy of trust? Is it not full of fears and? Dangers? Nay, of murders and conspiracy? Of enmity and hatred? Of carelessness and much vice? Is it not dust and ashes? What madness have we here? What disease?
But,
say you, we ought not merely to bring such accusations against those that are so diseased, but also to destroy the passion.
And in what other way shall we destroy it, except by pointing out its baseness and how full it is of innumerable evils?
But of this it is not easy to persuade a lover concerning the objects of his love. Well then, we must set before him another sort of beauty. But incorporeal beauty he sees not, being yet in his disease. Well then, let us show him some beauty of a corporeal kind, and say to him, Consider the meadows and the flowers therein, which are more sparkling than any gold, and more elegant and transparent than all kinds of precious stones. Consider the limpid streams from their fountains, the rivers which like oil flow noiselessly out of the earth. Ascend to heaven and behold the lustre of the sun, the beauty of the moon, the stars that cluster like flowers. Why, what is this,
say you, since we do not, I suppose, make use of them as of wealth?
Nay, we use them more than wealth, inasmuch as the use thereof is more needful, the enjoyment more secure. For you have no fear, lest, like money, any one should take them and go off: but you may be ever confident of having them, and that without anxiety or care. But if you grieve because you enjoy them in common with others, and dost not possess them alone like money; it is not money, but mere covetousness, which you seem to me to be in love with: nor would even the money be an object of your desire, if it had been placed within reach of all in common.
8. Therefore, since we have found the beloved object, I mean Covetousness, come let me show you how she hates and abhors you, how many swords she sharpens against you, how many pits she digs, how many nooses she ties, how many precipices she prepares; that thus at any rate you may do away with the charm. Whence then are we to obtain this knowledge? From the highways, from the wars, from the sea, from the courts of justice. For she has both filled the sea with blood, and the swords of the judges she often reddens contrary to law, and arms those who on the highway lie in wait day and night, and persuades men to forget nature, and makes parricides and matricides, and introduces all sorts of evils into man's life. Which is the reason why Paul entitles her a root of these things.
1 Timothy 6:10 She suffers not her lovers to be in any better condition than those who work in the mines. For as they, perpetually shut up in darkness and in chains, labor unprofitably; so also these buried in the caves of avarice, no one using any force with them, voluntarily draw on their punishment, binding on themselves fetters that cannot be broken. And those condemned to the mines at least when even comes on, are released from their toils; but these both by day and night are digging in these wretched mines. And to those there is a definite limit of that hard labor, but these know no limit, but the more they dig so much the greater hardship do they desire. And what if those do it unwillingly, but these of their own will? In that you tell me of the grievous part of the disease, that it is even impossible for them to be rid of it, since they do not so much as hate their wretchedness. But as a swine in mud, so also do these delight to wallow in the noisome mire of avarice, suffering worse things than those condemned ones. As to the fact that they are in a worse condition, hear the circumstances of the one, and then you will know the state of the other.
Now it is said that that soil which is impregnated with gold has certain clefts and recesses in those gloomy caverns. The malefactor then condemned to labor in that place, taking for that purpose a lamp and a mattock, so, we are told, enters within, and carries with him a cruse to drop oil from thence into the lamp, because there is darkness even by day, without a ray of light, as I said before. Then when the time of day calls him to his wretched meal, himself, they say, is ignorant of the time, but his jailor from above striking violently on the cave, by that clattering sound declares to those who are at work below the end of the day.
Do ye not shudder when you hear all this? Let us see now, whether there be not things more grievous than these in the case of the covetous. For these too, in the first place, have a severer jailor, viz. avarice, and so much severer, as that besides their body he chains also their soul. And this darkness also is more awful than that. For it is not subject to sense, but they producing it within, wherever they go, carry it about with themselves. For the eye of their soul is put out: which is the reason why more than all Christ calls them wretched, saying, But if the light that is in you be darkness, how great is that darkness.
Matthew 6:23 And they for their part have at least a lamp shining, but these are deprived even of this beam of light; and therefore every day they fall into countless pitfalls. And the condemned when night overtakes them have a respite, sailing into that calm port which is common to all the unfortunate, I mean the night: but against the covetous even this harbor is blocked up by their own avarice: such grievous thoughts have they even at night, since then, without disturbance from any one, at full leisure they cut themselves to pieces.
Such are their circumstances in this world; but those in the next, what discourse shall exhibit? The intolerable furnaces, the rivers burning with fire, the gnashing of teeth, the chains never to be loosed, the envenomed worm, the rayless gloom, the never-ending miseries. Let us fear them, beloved, let us fear the fountain of so great punishments, the insatiate madness, the destroyer of our salvation. For it is impossible at the same time to love both money and your soul. Let us be convinced that wealth is dust and ashes, that it leaves us when we depart hence, or rather that even before our departure it oftentimes darts away from us, and injures us both in regard of the future and in respect of the present life. For before hell fire, and before that punishment, even here it surrounds us with innumerable wars, and stirs up strifes and contests. For nothing is so apt to cause war as avarice: nothing so apt to produce beggary, whether it show itself in wealth or in poverty. For in the souls of poor men also this grievous disease arises, and aggravates their poverty the more. And if there be found a poor covetous man, such an one suffers not punishment in money, but in hunger. For he allows not himself to enjoy his moderate means with comfort, but both racks his belly with hunger and punishes his whole body with nakedness and cold, and every where appears more squalid and filthy than any prisoners; and is always wailing and lamenting as though he were more wretched than all, though there be ten thousand poorer than he. This man, whether he go into the market-place, goes away with many a stripe; or into the bath, or into the theatre, he will still be receiving more wounds, not only from the spectators, but also from those upon the stage, where he beholds not a few of the unchaste women glittering in gold. This man again, whether he sail upon the sea, regarding the merchants and their richly-freighted ships and their enormous profits, will not even count himself to live: or whether he travel by land, reckoning up the fields, the suburban farms, the inns, the baths, the revenues arising out of them, will count his own life thenceforth not worth living; or whether thou shut him up at home, he will but rub and fret the wounds received in the market, and so do greater despite to his own soul: and he knows only one consolation for the evils which oppress him; death and deliverance from this life.
And these things not the poor man only, but the rich also, will suffer, who falls into this disease, and so much more than the poor, inasmuch as the tyranny presses more vehemently on him, and the intoxication is greater. Wherefore also he will account himself poorer than all; or rather, he is poorer. For riches and poverty are determined not by the measure of the substance, but by the disposition of the mind: and he rather is the poorest of all, who is always hangering after more and is never able to stay this wicked lust.
On all these accounts then let us flee covetousness, the maker of beggars, the destroyer of souls, the friend of hell, the enemy of the kingdom of heaven, the mother of all evils together; and let us despise wealth that we may enjoy wealth, and with wealth may enjoy also the good things laid up for us; unto which may we all attain, etc.
1 Corinthians 10:13
There has no temptation taken you, but such as man can bear: but God is faithful, Who will not suffer you to be tempted above that you are able; but will with the temptation make also the way of escape, that you may be able to endure it.
Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, Let him that thinks he stands take heed lest he fall; though they had borne many temptations, and had exercised themselves many times therein; for I was with you,
says he, in weakness, and in fear, and in much trembling:
1 Corinthians 2:3 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 has 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.
Romans 6:19 Think not then great things,
says 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, you have not yet resisted unto blood, striving against sin.
Hebrews 12:4
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 you 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 you may 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 you may be able to endure it.
For, says 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 you may be able to bear it:
and all things he refers to Him.
1 Corinthians 10:14
2. Wherefore, my brethren , flee from idolatry.
Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but flee;
and he calls the matter idolatry,
and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.
1 Corinthians 10:15
I speak as to wise men: judge ye what I say.
Because he has cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. For I speak as to wise men,
says he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.
Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.
1 Corinthians 10:16
3. The cup of blessing which we bless, is it not a communion of the Blood of Christ?
What do you say, O blessed Paul? When you would appeal to the hearer's reverence, when you are making mention of awful mysteries, do you give the title of cup of blessing
to that fearful and most tremendous cup? Yea,
says he; and no mean title is that which was spoken. For when I call it 'blessing,' I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God's goodness, and call to mind those mighty gifts.
Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He has delivered from error the whole race of mankind ; that being afar off, He made them near; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. How then are not your doings inconsistent,
says he, O you Corinthians; blessing God for delivering you from idols, yet running again to their tables?
The cup of blessing which we bless, is it not a communion of the Blood of Christ?
Very persuasively spoke he, and awfully. For what he says is this: This which is in the cup is that which flowed from His side, and of that do we partake.
But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. Wherefore if you desire blood,
says He, redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood.
Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.
4. The bread which we break, is it not a communion of the Body of Christ?
Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.
But why adds he also, which we break?
For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, A bone of Him,
says one, shall not be broken.
But that which He suffered not on the cross, this He suffers in the oblation for your sake, and submits to be broken, that he may fill all men.
Further, because he said, a communion of the Body,
and that which communicates is another thing from that whereof it communicates; even this which seems to be but a small difference, he took away. For having said, a communion of the Body,
he sought again to express something nearer. Wherefore also he added,
1 Corinthians 10:17
For we, who are many, are one bread, one body.
For why speak I of communion?
says he, we are that self-same body.
For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for you, and another for your neighbor to be nourished by, but the very same for all. Wherefore also he adds,
For we all partake of the one bread.
Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: for the multitude of them that believed,
says the text, were of one heart and soul.
Acts 4:32 Not so, however, now, but altogether the reverse. Many and various are the contests between all, and worse than wild beasts are we affected towards each other's members. And Christ indeed made you so far remote, one with himself: but thou dost not deign to be united even to your brother with due exactness, but separatest yourself, having had the privilege of so great love and life from the Lord. For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table.
1 Corinthians 10:18
5. Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?
Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed. And he says well, according to the flesh,
as though they themselves were according to the Spirit. And what he says is of this nature: even from persons of the grosser sort ye may be instructed that they who eat the sacrifices, have communion with the altar.
Do you see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils.
But do thou, I pray, consider, how with regard to the Jews he said not, they are par-takers with God,
but, they have communion with the altar;
for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is a Communion of the Lord's Body.
For not with the altar, but with Christ Himself, do we have communion.
But having said that they have communion with the altar,
afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,
1 Corinthians 10:19
What say I then? That an idol is any thing? Or that a thing sacrificed to idols is any thing?
As if he had said, Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them.
And if you will have us despise them,
says one, wherefore do you carefully withdraw us from them?
Because they are not offered to your Lord.
1 Corinthians 10:20
For that which the Gentiles sacrifice,
says he, they sacrifice to demons, and not to God.
Do not then run to the contrary things. For neither if you were a king's son, and having the privilege of your father's table, should leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would your father permit it, but with great vehemence he would withdraw you; not as though the table could harm you, but because it disgraces your nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then are you not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, you run there and partakest of the viands? Here is the cause why I seek to withdraw you. For the intention of the sacrificers, and the person of the receivers, makes the things set before you unclean.
And I would not that you should have communion with demon.
Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it has to express his feeling? For it is my wish,
says he, that you have nothing in common with them.
6. Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, I would not,
and, judge ye;
he positively affirms in what follows and lays down the law, saying,
1 Corinthians 10:21
You cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons.
And he contents himself with the mere terms, for the purpose of keeping them away. Then, speaking also to their sense of shame,
1 Corinthians 10:22
Do we provoke the Lord to jealousy? are we stronger than He?
i.e., Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?
And this he said, reminding them of an ancient history and of their fathers' transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. For they,
says He, moved Me to jealousy with that which is not God; they provoked Me to anger with their idols.
Deuteronomy 32:21
Are we stronger than He?
Do you see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? Well, but why,
some one will say, did he not set down these things at first, which would be most effectual to withdraw them?
Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.
1 Corinthians 10:23-24
All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good.
Do you see his exact wisdom? Because it was likely that they might say, I am perfect and master of myself, and it does me no harm to partake of what is set before me;
Even so,
says he, perfect you are and master of yourself; do not however look to this, but whether the result involve not injury, nay subversion.
For both these he mentioned, saying, All things are not expedient, all things edify not;
and using the former with reference to one's self, the latter, to one's brother: since the clause, are not expedient,
is a covert intimation of the ruin of the person to whom he speaks; but the clause, edify not,
of the stumbling block to the brother.
Wherefore also he adds, Let no man seek his own;
which he every where through the whole Epistle insists upon and in that to the Romans; when he says, For even Christ pleased not Himself:
Romans 15:3 and again, Even as I please all men in all things, not seeking my own profit.
1 Corinthians 10:33 And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where seeks his own,
but both to the Jews became as a Jew and to them that are without law as without law,
and used not his own liberty
and right
at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.
7. These things therefore knowing, let us also, beloved, consult for the good of the brethren and preserve unity with them. For to this that fearful and tremendous sacrifice leads us, warning us above all things to approach it with one mind and fervent love, and thereby becoming eagles, so to mount up to the very heaven, nay, even beyond the heaven. For wheresoever the carcass is,
says He, there also will be the eagles,
Matthew 24:28 calling His body a carcass by reason of His death. For unless He had fallen, we should not have risen again. But He calls us eagles, implying that he who draws near to this Body must be on high and have nothing common with the earth, nor wind himself downwards and creep along; but must ever be soaring heavenwards, and look on the Sun of Righteousness, and have the eye of his mind quick-sighted. For eagles, not daws, have a right to this table. Those also shall then meet Him descending from heaven, who now worthily have this privilege, even as they who do so unworthily, shall suffer the extremest torments.
For if one would not inconsiderately receive a king— (why say I a king? Nay were it but a royal robe, one would not inconsiderately touch it with unclean hands;)— though he should be in solitude, though alone, though no man were at hand: and yet the robe is nought but certain threads spun by worms: and if you admire the dye, this too is the blood of a dead fish; nevertheless, one would not choose to venture on it with polluted hands: I say now, if even a man's garment be what one would not venture inconsiderately to touch, what shall we say of the Body of Him Who is God over all, spotless, pure, associate with the Divine Nature, the Body whereby we are, and live; whereby the gates of hell were broken down and the sanctuaries of heaven opened? How shall we receive this with so great insolence? Let us not, I pray you, let us not slay ourselves by our irreverence, but with all awfulness and purity draw near to It; and when you see It set before you, say thou to yourself, Because of this Body am I no longer earth and ashes, no longer a prisoner, but free: because of this I hope for heaven, and to receive the good things therein, immortal life, the portion of angels, converse with Christ; this Body, nailed and scourged, was more than death could stand against; this Body the very sun saw sacrificed, and turned aside his beams; for this both the veil was rent in that moment, and rocks were burst asunder, and all the earth was shaken. This is even that Body, the blood-stained, the pierced, and that out of which gushed the saving fountains, the one of blood, the other of water, for all the world.
Would you from another source also learn its power? Ask of her diseased with an issue of blood, who laid hold not of Itself, but of the garment with which It was clad; nay not of the whole of this, but of the hem: ask of the sea, which bare It on its back: ask even of the Devil himself, and say, Whence have you that incurable stroke? Whence have you no longer any power? Whence are you captive? By whom have you been seized in your flight?
And he will give no other answer than this, The Body that was crucified.
By this were his goads broken in pieces; by this was his head crushed; by this were the powers and the principalities made a show of. For,
says he, having put off from himself principalities and powers, He made a show of them openly, triumphing over them in it.
Colossians 2:15
Ask also Death, and say, whence is it that your sting has been taken away? Your victory abolished? Your sinews cut out? And thou become the laughing-stock of girls and children, who wast before a terror even to kings and to all righteous men?
And he will ascribe it to this Body. For when this was crucified, then were the dead raised up, then was that prison burst, and the gates of brass were broken, and the dead were loosed, and the keepers of hell-gate all cowered in fear. And yet, had He been one of the many, death on the contrary should have become more mighty; but it was not so. For He was not one of the many. Therefore was death dissolved. And as they who take food which they are unable to retain, on account of that vomit up also what was before lodged in them; so also it happened unto death. That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him. Yea, he travailed in pain, while he held Him, and was straitened until He vomited Him up. Wherefore says the Apostle, Having loosed the pains of death.
Acts 11:24 For never woman labouring of child was so full of anguish as he was torn and racked in sunder, while he held the Body of the Lord. And that which happened to the Babylonian dragon, when, having taken the food it burst asunder in the midst, this also happened unto him. For Christ came not forth again by the mouth of death, but having burst asunder and ripped up in the very midst, the belly of the dragon, thus from His secret chambers Psalm 19:5 right gloriously He issued forth and flung abroad His beams not to this heaven alone, but to the very throne most high. For even there did He carry it up.
This Body has He given to us both to hold and to eat; a thing appropriate to intense love. For those whom we kiss vehemently, we oft-times even bite with our teeth. Wherefore also Job, indicating the love of his servants towards him, said, that they ofttimes, out of their great affection towards him, said, Oh! That we were filled with his flesh!
Job 31:31 Even so Christ has given to us to be filled with His flesh, drawing us on to greater love.
8. Let us draw near to Him then with fervency and with inflamed love, that we may not have to endure punishment. For in proportion to the greatness of the benefits bestowed on us, so much the more exceedingly are we chastised when we show ourselves unworthy of the bountifulness. This Body, even lying in a manger, Magi reverenced. Yea, men profane and barbarous, leaving their country and their home, both set out on a long journey, and when they came, with fear and great trembling worshipped Him. Let us, then, at least imitate those Barbarians, we who are citizens of heaven. For they indeed when they saw Him but in a manger, and in a hut, and no such thing was in sight as you behold now, drew near with great awe; but you behold Him not in the manger but on the altar, not a woman holding Him in her arms, but the priest standing by, and the Spirit with exceeding bounty hovering over the gifts set before us. You do not see merely this Body itself as they did, but you know also Its power, and the whole economy, and art ignorant of none of the holy things which are brought to pass by It, having been exactly initiated into all.
Let us therefore rouse ourselves up and be filled with horror, and let us show forth a reverence far beyond that of those Barbarians; that we may not by random and careless approaches heap fire upon our own heads. But these things I say, not to keep us from approaching, but to keep us from approaching without consideration. For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death. For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life. When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind of golden armor.
And why speak I of the world to come? Since here this mystery makes earth become to you a heaven. Open only for once the gates of heaven and look in; nay, rather not of heaven, but of the heaven of heavens; and then you will behold what I have been speaking of. For what is there most precious of all, this will I show you lying upon the earth. For as in royal palaces, what is most glorious of all is not walls, nor golden roofs, but the person of the king sitting on the throne; so likewise in heaven the Body of the King. But this, you are now permitted to see upon earth. For it is not angels, nor archangels, nor heavens and heavens of heavens, that I show you, but the very Lord and Owner of these. Perceivest thou how that which is more precious than all things is seen by you on earth; and not seen only, but also touched; and not only touched, but likewise eaten; and after receiving It you go home?
Make your soul clean then, prepare your mind for the reception of these mysteries. For if you were entrusted to carry a king's child with the robes, the purple, and the diadem, you would cast away all things which are upon the earth. But now that it is no child of man how royal soever, but the only-begotten Son of God Himself, Whom you received, do you not thrill with awe, tell me, and cast away all the love of all worldly things, and have no bravery but that wherewith to adorn yourself? Or do you still look towards earth, and love money, and pant after gold? What pardon then can you have? What excuse? Do you not know that all this worldly luxury is loathsome to your Lord? Was it not for this that on His birth He was laid in a manger, and took to Himself a mother of low estate? Did He not for this say to him that was looking after gain, But the Son of Man has not where to lay His head?
Matthew 8:20
And what did the disciples? Did they not observe the same law, being taken to houses of the poor and lodged, one with a tanner, another with a tent-maker, and with the seller of purple? For they inquired not after the splendor of the house, but for the virtues of men's souls.
These therefore let us also emulate, hastening by the beauty of pillars and of marbles, and seeking the mansions which are above; and let us tread under foot all the pride here below with all love of money, and acquire a lofty mind. For if we be sober-minded, not even this whole world is worthy of us, much less porticoes and arcades. Wherefore, I beseech you, let us adorn our souls, let us fit up this house which we are also to have with us when we depart; that we may attain even to the eternal blessings, through the grace and mercy, etc.
1 Corinthians 10:25
Whatsoever is sold in the shambles, eat, asking no question for conscience sake.
Having said that they could not drink the cup of the Lord and the cup of the devils,
and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols ; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he says, Whatsoever is sold in the shambles, eat, asking no question.
For,
says he, if you eat in ignorance and not knowingly, you are not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance.
Nor does he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he does not even suffer them to question;
i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is set before us. So that even he that eats, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man's intention make him unclean. Wherefore he says, asking no question.
1 Corinthians 10:26
For to the Lord belongs the earth and the fullness thereof.
Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also,
1 Corinthians 10:27
If one of them that believe not bids you,
says he, to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry does so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, says, Whatsoever is set before you, eat.
1 Corinthians 10:28-29
But if any man say unto you, This has been offered in sacrifice unto idols; eat not, for his sake that showed it.
Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fullness thereof.
Do you see how both when he bids them eat and when they must abstain, he brings forward the same testimony? For I do not forbid,
says he, for this cause as though they belonged to others: (for the earth is the Lord's:
) but for the reason I mentioned, for conscience sake; i.e., that it may not be injured. Ought one therefore to inquire scrupulously? Nay
says he for I said not your conscience, but his. For I have already said, 'for his sake that showed it.'
And again, v. 29, Conscience, I say, not your own, but the other's.
2. But perhaps some one may say, The brethren indeed, as is natural, you spare, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to you? Was it not your own word, 'What have I to do with judging them that are without?' 1 Corinthians 5:12 Wherefore then do you on the contrary care for them?
Not for him is my care,
he replies, but in this case also for you.
To which effect also he adds,
For why is my liberty judged by another conscience?
meaning by liberty,
that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: God has made me free and above all reach of injury, but the Gentile knows not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, 'Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony.'
And what then?
it may be said. What harm is it to us, should he judge us unfairly?
But how much better to give him no room to judge at all! For if you abstain, he will not even say this. How,
say you, will he not say it? For when he sees me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination?
It is not so at all. For you partake, not as of idol-sacrifices, but as of things clean. And if you make no nice enquiry, it is that you may signify that you fear not the things set before you; this being the reason why, whether you enter a house of Gentiles or go into the market, I suffer you not to ask questions; viz. lest you become timid and perplexed, and occasion yourself needless trouble.
1 Corinthians 10:30
If I by grace partake, why am I evil spoken of for that for which I give thanks?
Of what do you 'by grace partake?' tell me.
Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we, living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his. Why then abstain?
say you. Not as though I should become unclean, far from it; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience and the friendship with devils which makes me unclean, and the purpose of heart works the pollution.
But what is, why am I evil spoken of for that for which I give thanks? I, for my part,
says he, give thanks to God that He has thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, 'Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?
But these things, even as it is,
say you, will the Gentile allege, when he sees me not making enquiry.
In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost you yourself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave you grace and set you on high and above all injury from that quarter, not that you might be evil spoken of, nor that the circumstance which has been such a gain to you as to be matter of special thanksgiving, should so injure others as to make them even blaspheme. Nay, why,
says he, do I not say to the Gentile, 'I eat, I am no wise injured, and I do not this as one in friendship with the demons'?
Because you can not persuade him, even though you should say it ten thousand times: weak as he is and hostile. For if your brother has not yet been persuaded by you, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?
What then? Whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also?
Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage. Wherefore also he said before, for neither if we eat, are we the better; nor if we eat not, are we the worse.
1 Corinthians 8:8 And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned.
1 Corinthians 10:31
3. Whether therefore you eat, or drink, or whatsoever ye do, do all to the glory of God.
Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all aims, that God in all things should be glorified?
1 Corinthians 10:32
Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:
i.e., give no handle to anyone: since in the case supposed, both your brother is offended, and the Jew will the more hate and condemn you, and the Gentile in like manner deride you even as a gluttonous man and a hypocrite.
Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are light,
and leaven,
and luminaries,
and salt,
we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then do you put to flight those whom you ought to draw to you? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our soul has come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.
Do you see how many reasons he has assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.
Further, because he had said, give no occasion of stumbling,
and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,
1 Corinthians 10:33
Even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.