Chapter Ten

¹ Chapter Ten. But I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea. He recounts of how many gifts the Jews were deemed worthy from God; and he shows that, after these gifts, the many did not please God. And he says these things, showing that, just as it did not profit those to have enjoyed so much, since they did not furnish the things that were of themselves, so neither will faith profit you, and the being deemed worthy of spiritual mysteries, unless you also render yourselves worthy of the grace of God. “All,” he says, “were under the cloud.” For he spread out a cloud for a covering over them, “and they passed through the sea.”

² And all were baptized into Moses in the cloud and in the sea. That is, they shared with Moses both the shade under the cloud, and the passage of the sea. For seeing him first cross over, they too made bold for the waters; just as in our case also, Christ having first died and risen, we too are baptized, imitating the death through the immersion, and the resurrection through the emersion. “They were baptized into Moses,” then, instead of, they had him as the originator of the type of baptism; for it was a type of baptism, both the being under the cloud, and the passing through the sea.

³ And all ate the same spiritual food, and all drank the same spiritual drink. Just as we, after being baptized, eat the Master’s body, so those ate the manna after the sea. And just as we drink the Master’s blood, so those drank the water that gushed from the precipitous rock. And he calls these things spiritual, since, even though they were perceptible, yet they came to be not by a sequence of nature, but by spiritual grace, nourishing the souls along with the body, and leading on to faith.

⁴ For they drank of the spiritual rock that followed; and the rock was Christ. Concerning the food, then, he needed no elaboration; for of itself it was something altered. But concerning the drink, since only the manner of the supply was altered, he needed elaboration. And he says that It was not the nature of the rock that supplied this (for it would have gushed forth even before this), but some other spiritual rock wrought the whole—that is, Christ. And he said, “Following,” that he might show that he was the one present to them everywhere, and working all wonders.

⁵ But with the most of them God was not well pleased; for they were laid low in the wilderness. Even though God displayed many tokens of love toward them, and deemed them worthy of so many good things; nevertheless he was not, he says, well pleased with the most of them; for this is the meaning of “was well pleased.” For not all were rejected, but the most. And by saying, “With the most,” he shows that even their multitude profited them nothing, because they did not display the things of love toward their benefactor. And by, “They were laid low,” he indicates their sudden destruction, and the God-sent punishments.

⁶ Now these things became types of us, to the end that we should not be lusters after evil things, as those also lusted. Just as the benefactions were types, so also the punishments. And he shows not only that they shall be punished, but also that they shall be punished more greatly than those, by as much as those things were a type, but these the reality. And just as in the gifts there is the preeminence, so also in the punishments. And having said, “Lusters after evil things,” he speaks universally concerning all wickedness, since all wickedness too is from lust. Then he sets down the wickednesses also according to kind. And what did those lust after? Garlic, flesh, gods of their own, as he himself through what follows declares their idolatry.

⁷ Neither be idolaters, as some of them were; as it is written: The people sat down to eat and drink, and rose up to play. First he takes hold of those who eat in the idol-temples, and shows that, just as those fell from gluttony into idolatry (for setting up dances around the calf, they played before it), so for you too there is danger of falling into this, from eating the things sacrificed to idols through gluttony. So that, where is your seeming perfection, when you are thrust out into idolatry?

⁸ Neither let us commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand. Again he makes mention of fornication, by the continuousness of the reproof making his word more effectual. And this sin too comes from gluttony. And when did three and twenty thousand fall? When, by the counsel of Balaam, the Midianite women, appearing at the battle-line, drew on the younger men, and through fornication called them forth to sacrifice to Baal-Peor, and the people fell in the battle-line.

⁹ Neither let us tempt Christ, as some of them also tempted, and were destroyed by the serpents. He intimates that the Corinthians were tempting, demanding signs.

¹⁰ Neither murmur, as some of them also murmured, and were destroyed by the destroyer. That is, by some avenging power. And he hints at them through this also, that in their trials they did not bear nobly, but murmured, saying: When will the good things come? and until when the afflictions?

¹¹ Now all these things happened to them as types; and they were written for our admonition, upon whom the ends of the ages have come. He frightens them both by saying that “They were written for our admonition,” and we ought henceforth, we too, to expect punishments, and more dreadful ones, by as much as we have enjoyed greater gifts; and by setting before them the end, and showing that the punishments are not temporary, but the immortal ones after the consummation will receive you. For already that tribunal is at the doors, since the ages of the world are coming to an end.

¹² Wherefore let him who thinks he stands take heed lest he fall. Again he hints at those who think great things over their knowledge. For even if you think you stand, take heed, he says, lest you fall; for the very being confident that you stand is not even to stand. For you think it, you do not truly stand; and even if you do, the fall from presumption is easy.

¹³ No temptation has taken you but such as is human; but God is faithful, who will not allow you to be tempted above what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. Since he had frightened them, saying, “Let him who thinks he stands take heed lest he fall”—and there were many who had already endured temptations—lest they should say: Why do you frighten us? for having endured many temptations we have not fallen—he says that No temptation has taken you, but a small and proportionate one; for everywhere he calls the small thing “human.” Then he consoles them again, persuading them to look to God, who is faithful—that is, true, and will not deceive. For he promised: Come, you that labor, and I will give you rest. “He will not, then, allow you to be tempted above what you are able”—not simply, but he will make the temptation come proportionate to your power; or rather, every temptation is greater than your power, unless he help. “And he will make the way of escape”—that is, the release from the temptation—“with the temptation”—that is, swiftly; so that even at the same time as the temptation comes upon you. So that, through the swift release also, this becomes bearable to you. “For he will make the way of escape,” he says, for the sake of “your being able to bear it”—that is, that the temptation may appear to you light and endurable.

¹⁴ Wherefore, my beloved, flee from idolatry. Since he had sufficiently taken hold of them, he now heals them, calling them brethren; and no longer, on account of the harm to the brethren, does he forbid them the things sacrificed to idols, but he assails the matter itself in itself, naming it idolatry, and demanding the swift withdrawal from it. For “Flee,” he says.

¹⁵ I speak as to wise men; judge you what I say. Since he had attached a great charge to them, naming what they did idolatry, he smooths the harshness of the word, and makes the very accused the judges (it belongs to one confident in his own words, as true); and he says: I need no other judges; you, as wise, judge.

¹⁶ The cup of blessing which we bless, is it not a communion of the blood of Christ? That is, of the Eucharist. For holding it in our hands we bless and give thanks to him who poured out his blood for us, and deemed us worthy of unspeakable good things. And he did not say, Participation, but, “Communion,” that he might declare something more, namely the utmost union. What he says is this: that This which is in the cup is that which flowed from the side; and partaking of it, we have communion—that is, we are united to Christ. Are you not ashamed, then, O Corinthians, running to the cup of the idols, after this cup which delivered you from that cup of the idols?

¹⁷ The bread which we break, is it not a communion of the body of Christ? That which on the cross the Lord did not suffer (for not a bone of his was broken), this he now undergoes, being broken in pieces for our sake. For “Which we break,” he says, “is a communion of the body of Christ”—instead of, Just as that body is united to Christ, so we too are united to him through this bread.

¹⁸ Because there is one bread, we the many are one body. Since he had said, “A communion of the body”—and that which has communion is other than that of which it has communion—he now shows the greater thing, and says that we are that very body. For what is the bread? The body of Christ. And what do those who partake become? The body of Christ; not many bodies, but one body. For just as the bread becomes one from many grains, so we too, being many, become one body of Christ.

¹⁹ For we all partake of the one bread. So that we are also one body. How, then, do we not keep love, and become also in this respect one? And yet God, he says, gives us his body for this reason, that he may unite us, both to himself and to one another. For since the former nature of the flesh was corrupted by sin, and became destitute of life, he gave us his own flesh, sinless and life-giving, but like to ours, that, partaking of it, we might be mingled with it, and might live sinlessly, as far as is possible.

²⁰ Behold Israel according to the flesh: are not those who eat the sacrifices partakers of the altar? From the grosser things, he says, be instructed, that what is done by you is a communion of idols. And “Israel according to the flesh” he said, as against them who are Israel according to the Spirit. And observe how, in the case of the Jews, he did not say that they have communion with God, but, “They are partakers of the altar.” For indeed that which was set apart for God, being placed upon the altar, was burnt up; but in the case of the body of Christ, it is not so, but it is a communion of the body of Christ. For we become partakers not of the altar, but of Christ himself. Fearing, then, lest the hearers should suppose that, since the God who there received the sacrifice was able to harm, therefore the idols also which here receive the sacrifice are able to harm those who do not sacrifice, he added:

²¹ What then do I say? That an idol is anything? Or that a thing sacrificed to an idol is anything? Not as though the idols had any power, and were able to harm or to profit, do I lead you away from these things; for they are not at all; but I lead you away because the thing sacrificed is not offered to your Master.

²² But that the things which the nations sacrifice, they sacrifice to demons, and not to God. Do not, then, run to the enemies of your Master; for indeed, if leaving a royal table you ran to that of the condemned, you would assuredly be sinning—not because that table harmed or profited, but because this seemed an insult to the royal table.

²³ But I would not that you should become partakers of demons. For if those who partake of the mystic table have communion with Christ, those who partake of the table of demons plainly have communion with demons.

²⁴ You cannot drink the cup of the Lord, and the cup of demons. Since he had said by way of exhortation, “I would not that you should become partakers of demons”—lest the exhortation should be despised, he now sets it down by way of declaration, saying, “You cannot drink the cup of the Lord, and the cup of demons.”

²⁵ You cannot partake of the table of the Lord, and of the table of demons. From the names alone he establishes the necessity of abstaining from the things sacrificed to idols.

²⁶ Or do we provoke the Lord to jealousy? Are we stronger than he? This he set down by way of shaming. Or do we tempt, he says, and provoke God to anger, as if to ask whether he is able to punish us when we depart to his enemies? Then, leading the argument to an absurdity, he says: “Are we stronger than he?”—reminding them very strikingly of the Mosaic saying: They provoked me to jealousy with that which is no God, they provoked me to anger with their idols.

²⁷ All things are lawful for me, but not all things are profitable. Lest anyone should say to him, Eating with a clean conscience I have authority to do this—Yes, he says, all things are indeed lawful for you, since you yourself have become self-determining from God; but it is not by all means profitable for you to eat; for advancing along the road, you will acquire a disposition toward the idols, by continually having communion with their tables.

²⁸ All things are lawful for me, but not all things build up. Neither is it profitable for you, he says, even as I said before; nor for your brother; for it does not build him up, but rather pulls down and undermines his faith. So that, since it profits neither you nor your brother, why do you do this?

²⁹ Let no one seek his own, but each that of his neighbor. Do not seek this, whether you eat with a clean conscience, but whether what is done builds up your brother. And in many places of the Epistles he sets this down, as most necessary. And he does not simply bid us not seek our own advantage, but whenever this harms the brother. For then one ought to prefer and choose his advantage above one’s own.

³⁰ Everything sold in the meat-market eat, asking no question for conscience’ sake. Since he had established through many arguments that they ought to abstain from the things sacrificed to idols—lest again they should become more scrupulous than was needful, so as to refuse even the meats in the market, fearing lest these too might be things sacrificed to idols—he says that “Everything sold eat,” not examining those who sell, and asking whether it be a thing sacrificed to an idol, as if smitten in conscience, and wishing to cleanse it.

³¹ For the earth is the Lord’s, and the fullness thereof. Not the demons’. And if the earth, then also the fruits and the trees and the animals. And if all things are his, nothing is unclean by nature, but only from the mind of each.

³² But if any of the unbelievers invite you, and you wish to go, eat everything set before you, asking no question for conscience’ sake. Well did he say, “You wish”; for he wished neither to urge them on, nor to turn them away. And ask no question, that you may not, by the excessive scrupulosity, be thought to dread the idols, and that you may keep your conscience clean and unsmitten.

³³ But if anyone say to you: This is a thing sacrificed to an idol—eat not, for the sake of that one who disclosed it, and for conscience’ sake; for the earth is the Lord’s, and the fullness thereof. Not as of things harmful do I bid you abstain, but for the sake of that one who disclosed it, that he be not harmed, and suppose that the things of the idols are not to be rejected by Christians. For that it is not as of unclean things, nor of things alien to our Lord, that I teach you to abstain, is plain from this: “For the earth is the Lord’s, and the fullness thereof”—that is, all the things that fill it, the things contained in it.

³⁴ But conscience I mean, not your own, but that of the other. That is, of the Greek. For perhaps (as I said) he will be scandalized, either judging you a glutton, or as one who, like himself, equally approves the idols.

³⁵ For why is my liberty judged by another’s conscience? By liberty he means the being unobserved and unhindered. For I indeed, he says, eat freely and unobservedly; but the Greek will condemn me, and will say: A fable is the Christians’ profession, who say they abhor the idols, and eagerly eat the things sacrificed to them. But perhaps someone might say: Why do you take thought of the one who disclosed it? for you said before: What have I to do with judging those outside? It is not for him that I take thought, he says, but for you, that you be not condemned; wherefore also he went on:

³⁶ If I by grace partake, why am I blasphemed for that for which I give thanks? I indeed partake, he says, of God’s creatures freely, on account of the grace of God which made me steadfast and firm, so as to observe nothing scrupulously; but the Greek will blaspheme me, as one feigning to flee the idols, and yet again through gluttony eating the things that come from them. And the words, “For that for which I give thanks,” mean this: that I indeed give thanks to God, that he made me so lofty, and above Jewish lowliness, so as to be harmed from nowhere; but, as I said, the Greek is scandalized and blasphemes.

³⁷ Whether, then, you eat, or drink, or whatever you do, do all to the glory of God. “Do all things,” he says, “to the glory of God”; since the things now done among you are a dishonor of God, or rather a blasphemy. And one eats and drinks to the glory of God, when not for the scandal of anyone, when not as a glutton, or a pleasure-lover, but as one wishing to keep the body together for the working of virtue.

³⁸ Be without offense both to Jews and to Greeks, and to the Church of God. That is, giving to no one any occasion of blame. And this will be, if we scandalize neither Jew nor Greek, nor yet the brethren; for they themselves are the Church of God. And observe, he said the greater thing last; for the others too it befits us to draw on toward the faith; but the brethren we ought by no means to drive away.

³⁹ Even as I also please all in all things, not seeking my own advantage, but that of the many, that they may be saved. Be imitators of me, even as I also of Christ. Since he had enjoined a great thing on them, to render themselves accountable to the verdict of both Greeks and Jews, he brought himself into the midst, that he might show the matter to be easy. And that he did not seek his own advantage is plain from many things, which he also said before, that “To all I became all things”; and most of all from the things in which he prayed to be anathema for the brethren’s sake. “Be imitators of me.” And the words, “Even as I also of Christ,” understand not as the word of a boaster, but rather of one exhorting to the imitation. For I, he says, imitated Christ, who despised even his own life that you might live; how much more ought you to imitate me? For I am not so much better than you, as he than me, who incomparably surpasses all.