ACC ~ 1 Corinthians 10 v1 - 5

OVERVIEW:

All believers journey through a sea of baptism and under a cloud of grace (THEODORET OF CYR). Everything that happened to the wandering Hebrews is understood as a picture of the truth that has been revealed in Christ (AMBROSIASTER). As the crossing of the sea protected them from their enemies and gave them real freedom, so baptism protects us from our demonic enemies (GENNADIUS OF CONSTANTINOPLE). The sea prefigures baptism with water; the cloud prefigures the grace of baptism in the Spirit (THEODORE OF MOPSUESTIA, CYPRIAN, MAXIMUS OF TURIN). The supernatural food (THEODORE OF MOPSUESTIA) and the water that flowed from the rock were figures (AMBROSE, PELAGIUS) of what we now eat and drink in remembrance of Christ (AMBROSIASTER). Those who ate manna died in the desert, but the food you receive is living bread for eternal life (AMBROSE). From the rock of his humanity flows the endless stream of his redeeming blood (AMBROSE, CAESARIUS OF ARLES). Moses and the children of Israel passed from the old life of slavery in Egypt to the new life of faith. Christians make the same spiritual journey when they are converted (AMBROSIASTER). The children of Israel proved to be unworthy recipients of God’s free gift (ORIGEN).

10:1 | The Cloud and the Sea

THE MISSION OF THE LAMB. CYRIL OF JERUSALEM: There Moses was sent by God into Egypt; here Christ was sent from the Father into the world. Moses’ mission was to lead out of Egypt a persecuted people; Christ’s was to rescue all the people of the world who were under the tyranny of sin. There the blood of a lamb was the charm against the destroyer; here, the blood of the unspotted Lamb, Jesus Christ, is appointed your inviolable sanctuary against demons. MYSTAGOGICAL LECTURE 1 1.3.

GRACE AND BAPTISM. THEODORET OF CYR: The cloud is the grace of the Holy Spirit, while the sea represents baptism. COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 226.

THROUGH THE SEA. MAXIMUS OF TURIN: What took place, as the apostle says, was the mystery of baptism. Clearly this was a kind of baptism, where the cloud covered the people and water carried them. But the same Christ the Lord who did all these things now goes through baptism before the Christian people in the pillar of his body—he who at that time went through the sea before the children of Israel in the pillar of fire. … Through this faith—as was the case with the children of Israel—the one who walks calmly will not fear Egypt in pursuit. SERMON 100.3.

10:2 | Baptized into Moses

THE BAPTISM OF THE LAW. CYPRIAN: The Jews had already obtained that most ancient baptism of the law and of Moses. LETTER 73, THE BAPTISMAL CONTROVERSY 17.

DELIVERED FROM DEATH. AMBROSIASTER: Paul says the Jews were under the cloud in order to point out that everything that happened to them is meant to be understood as a picture of the truth which has been revealed to us. Under the cloud they were protected from their enemies until they were delivered from death, analogous to baptism. For when they passed through the Red Sea they were delivered from the Egyptians who died in it, and their death prefigured our baptism, which puts our adversaries to death as well. COMMENTARY ON PAUL’S EPISTLES.

THE MEANING OF THE EXODUS. AUGUSTINE: The history of the exodus was an allegory of the Christian people that was yet to be. THE USEFULNESS OF BELIEF 8.

WATER AND SPIRIT. THEODORE OF MOPSUESTIA: The sea is a figure of baptism with water; the cloud of the grace of baptism in the Spirit. PAULINE COMMENTARY FROM THE GREEK CHURCH.

THE SEA OF PROTECTION. GENNADIUS OF CONSTANTINOPLE: The cloud was a figure standing for the grace of the Spirit. For just as the cloud covered the Israelites and protected them from the Egyptians, so the Spirit’s grace shields us from the wiles of the devil. Likewise, just as the crossing of the sea protected them from their enemies and gave them real freedom, so baptism protects us from our enemies. That was how the Israelites came to live under the law of Moses. This is how we, in baptism, are clothed with the Spirit of adoption and inherit the covenants and confessions made in accordance with the commands of Christ. PAULINE COMMENTARY FROM THE GREEK CHURCH.

10:3 | Supernatural Food

FOOD FOR THE SOUL. GREGORY OF NYSSA: The divine apostle also, in calling the Lord “spiritual food and drink,” suggests that he knows that human nature is not simple, but that there is an intelligible part mixed with a sensual part and that a particular type of nurture is needed for each of the elements in us—sensible food to strengthen our bodies and spiritual food for the well-being of our souls. ON PERFECTION.

THE MANNA AND THE BREAD OF LIFE. AMBROSE: All those who ate that bread [manna] died in the desert, but this food which you receive, this “living bread which came down from heaven,” furnishes the energy for eternal life. Whoever eats this bread “will not die forever,” for it is the body of Christ. … That manna was subject to corruption if kept for a second day. This is foreign to every corruption. Whoever tastes it in a holy manner shall not be able to feel corruption. For them water flowed from the rock. For you blood flows from Christ. Water satisfied them for the hour. Blood satisfies you for eternity. THE MYSTERIES 8.48.

TASTE AND SEE. AMBROSE: What we eat, what we drink, the Holy Spirit expresses to you elsewhere, saying; “Taste and see that the Lord is sweet. Blessed is the one who trusts in him.” Christ is in that sacrament, because the body is Christ’s. So the food is not corporeal but spiritual. THE MYSTERIES 56.

POWER OF THE SPIRIT. THEODORE OF MOPSUESTIA: Paul calls the food supernatural because it gave those who ate it the power of the Holy Spirit. However, it did not of itself make them spiritual people. PAULINE COMMENTARY FROM THE GREEK CHURCH.

10:4 | Supernatural Drink

THE ROCK WAS CHRIST. AMBROSE: This surely referred not to his divinity but to his flesh, which flowed over the hearts of the thirsting people with the perpetual stream of his blood. THE HOLY SPIRIT 1.2.

THE WORD OF THE CREATOR. EPHREM THE SYRIAN: I considered the Word of the Creator and likened it to the rock that marched with the people in Israel in the wilderness; it was not from the reservoir of water contained within it that it poured forth for them glorious streams. There was no water in the rock, yet oceans sprang forth from it. Just so did the Word fashion created things out of nothing. HYMNS ON PARADISE 5.1.

FIGURES OF WHAT WE NOW EAT AND DRINK. AMBROSIASTER: The manna and the water which flowed from the rock are called spiritual because they were formed not according to the law of nature but by the power of God working independently of the natural elements. They were created for a time as figures of what we now eat and drink in remembrance of Christ the Lord. COMMENTARY ON PAUL’S EPISTLES.

IMITATING THE ROCK. GREGORY OF NYSSA: We also will be a rock, imitating, as far as possible in our changing nature, the unchanging and permanent nature of the Master. ON PERFECTION.

THE ROCK A SYMBOL. AUGUSTINE: All symbols seem in some way to personify the realities of which they are symbols. So, St. Paul says, “The rock was Christ,” because the rock in question symbolized Christ. CITY OF GOD 18.46.

MANIFEST A LIFE WORTHY OF GRACE. CHRYSOSTOM: Why does Paul say these things? He was pointing out that just as the Israelites got no benefit from the great gift which they enjoyed, so the Corinthian Christians would get nothing out of baptism or holy communion unless they went on and manifested a life worthy of that grace. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.3.

THE STREAM OF HIS BLOOD. CAESARIUS OF ARLES: Surely this refers more to his physical body than to his divinity, for the hearts of the thirsty people were satisfied by the endless stream of his blood. SERMON 117.2.

10:5 | God’s Displeasure

UNWORTHY RECIPIENTS OF THE FREE GIFT. ORIGEN: Paul wants to remind us that we are not saved merely because we happen to have been the recipients of God’s free grace. We have to demonstrate that we are willing recipients of that free gift. The children of Israel received it, but they proved to be unworthy of it, and so they were not saved. COMMENTARY ON 1 CORINTHIANS 4.45.2-5.

OVERTHROWN IN THE WILDERNESS. CHRYSOSTOM: The Israelites were not in the land of promise when God did these things to them. Thus it was that he visited them with a double vengeance, because he did not allow them to see the land which had been promised to them, and he punished them severely as well. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4.

LEARNING FROM EXPERIENCE 1 CORINTHIANS 10:6-13

OVERVIEW: Baptism and holy Communion were prefigured in ancient prophecy (CHRYSOSTOM). Christians can learn from Israel’s experience in the desert. We are being warned and chastised (ORIGEN, AMBROSIASTER) through our gluttony, idolatry, fornication (CHRYSOSTOM) and immorality (PELAGIUS). We are called to endure the suffering that leads to the crown (CHRYSOSTOM), not to grumble over receiving lesser gifts (THEODORET OF CYR) as did Judas (AMBROSIASTER). Beware. The penalties that come in the last day will not have a time limit but will be eternal (CHRYSOSTOM). Do not be proud of your standing, but pay attention so that you will not fall (CHRYSOSTOM, AMBROSIASTER). Providence permits temptations to strengthen the will (SEVERIAN OF GABALA). The ability to bear temptations comes by grace (CHRYSOSTOM, AUGUSTINE). In temptation God gives us not the certainty that we shall bear it but the gift that we shall be made able to bear it (ORIGEN).

10:6 | Not Desiring Evil

WARNINGS FOR US. ORIGEN: These things were written as examples for us, so that when we read about their sins we shall know to avoid them. COMMENTARY ON 1 CORINTHIANS 4.46.

PREFIGURED IN PROPHECY. CHRYSOSTOM: Just as the gifts are symbolic, so are the punishments symbolic. Baptism and holy Communion were prefigured in prophecy. In the same way the certainty of punishment for those who are unworthy of this gift was proclaimed beforehand for our sake, so that we might learn from these examples how we must watch our step. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4.

10:7 | Warnings Against Idolatry

GLUTTONOUS IDOLATERS. CHRYSOSTOM: Do you see how Paul even calls the Israelites idolaters? He says it first, and then gives examples to support his contention. He also gives us the reason for their idolatry, which is gluttony. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4.

IDOLATRY AS PLAY. AUGUSTINE: What is as similar to the play of children as the worshiping of idols? QUESTIONS 61.

10:8 | Not Indulging in Immorality

THE ISRAELITES’ IMMORALITY. PELAGIUS: Note that it was not just idolatry which led to death [but their immorality as well]. COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 10.

ANOTHER WARNING ABOUT FORNICATION. CHRYSOSTOM: Why does Paul mention fornication again, when he has said so much about it already? It is always Paul’s custom, when he admonishes people of many sins, to put them down in order before proceeding to deal with them individually, and then to refer to earlier topics as he goes down the list. God himself does this in the Old Testament when, in mentioning each particular transgression he keeps going back to the golden calf, reminding the Jews of that sin. Paul is doing this here, reminding them of the sin of fornication and pointing out that the cause of that evil was sloth and gluttony. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4.

10:9 | Not Testing the Lord

TESTING CHRIST. AMBROSIASTER: The Jews were putting Christ to the test, because it was he who spoke to Moses. Paul is warning us here not to do the same as they did. COMMENTARY ON PAUL’S EPISTLES.

10:10 | Destroyed by the Destroyer

PREFIGURING JUDAS. AMBROSIASTER: Those who were destroyed prefigured Judas, who betrayed Christ and was eliminated from the number of the apostles by the judgment of God. COMMENTARY ON PAUL’S EPISTLES.

ENDURE SUFFERING THAT LEADS TO THE CROWN. CHRYSOSTOM: What is required is not only to suffer for Christ, but to endure what we suffer nobly and with all gladness, since this is the nature of every athlete’s crown. If we do not do so, punishment will come upon us who take disaster with bad grace. This is why the apostles rejoiced when they were beaten, and Paul gloried in his sufferings. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4.

DO NOT GRUMBLE. THEODORET OF CYR: Some of the Corinthians were grumbling that they had only received the lesser spiritual gifts, when they wanted them all. COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 227.

10:11 | Warning and Instruction

A WARNING WITH ETERNAL CONSEQUENCES. CHRYSOSTOM: Paul mentions the end of the ages in order to startle the Corinthians. For the penalties which come then will not have a time limit but will be eternal. Although the punishments in this world end with our present life, those in the next world remain forever. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.5.

10:12 | Taking Care Not to Fall

TAKE HEED. AMBROSIASTER: Paul says this to those who, relying on their knowledge that it was lawful to eat anything, were a cause of scandal to their weaker brethren. Thinking that they had risen to a higher level, they in fact declined because of the teaching of the false apostles and condemned Paul when they were the guilty ones. COMMENTARY ON PAUL’S EPISTLES.

OUR STANDING IN THIS WORLD. CHRYSOSTOM: Once again, Paul casts down the pride of those who think they know it all. For if the Israelites, who had such great privileges, suffered these things, and if some were punished merely because they were heard to complain, how much more shall we suffer if we are not careful. Anyone who relies on himself will soon fall. For the way in which we stand in this world is not secure and will not be until we are delivered out of the waves of this present life into the peaceful haven of eternal rest. Therefore, do not be proud of your standing, but pay attention so that you will not stumble. If Paul was afraid that it might happen to him, how much more ought we to be afraid also. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.5.

10:13a | Temptation Common to Humanity

THE PURPOSE OF TEMPTATION. SEVERIAN OF GABALA: Paul did not pray that we should not be tempted, for a man who has not been tempted is untried, but that we should be able to bear our temptations as we ought. PAULINE COMMENTARY FROM THE GREEK CHURCH.

10:13b | Ability to Endure Temptation

GOD ENABLES US TO BEAR TEMPTATION. ORIGEN: Many do not bear it but are conquered by temptation. What God gives us is not the certainty that we shall bear it but the possibility that we may be made able to bear it. ON FIRST PRINCIPLES 3.2.3.

ABILITY TO BEAR TEMPTATION COMES FROM GRACE. CHRYSOSTOM: Paul implies that there must be temptations which we cannot bear. What are these? Well, all of them in effect. For the ability to bear them comes from God’s grace, which we obtain by asking for it. God gives us patience and brings us speedy deliverance. In this way the temptation becomes bearable. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.1.

NOT BY STRENGTH OF FREE WILL. AUGUSTINE: Why is this written if we are now so endowed that by the strength of our free will we are able to overcome all temptations merely by bearing them? LETTER 179, TO BISHOP JOHN.

THE BODY AND BLOOD OF CHRIST 1 CORINTHIANS 10:14-22

OVERVIEW: Paul’s argument now comes to a crucial turn (CHRYSOSTOM, SEVERIAN OF GABALA): We are to avoid any connection with idolatry (TERTULLIAN). People who are drawn to idolatry will expect something from it, and to trust in an idol is to turn away from God (AMBROSIASTER). Paul appealed to the Corinthians to judge for themselves, which indicates Paul is sure of his own case. In this passage we find one of the few places in Scripture where holy Communion is described. As we hold the cup of blessing in our hands we sing a hymn to God for having poured out this draft that we might be saved. We thereby do what lovers do—turn our eyes away from all others (CHRYSOSTOM). One who properly eats the body of Christ is incorporated in the unity of his body (AUGUSTINE), as partners of the living Christ (CHRYSOSTOM). Every soul is a house of bread (AMBROSE)—gathered, crushed, moistened and fired (AUGUSTINE). Many grains are made into one bread (CHRYSOSTOM). Anyone who eats at the table of demons revolts against the table of Christ. Though the demonic forces may work in pagan sacrifices (AMBROSIASTER), the food offered to idols has no power in itself to corrupt (THEODORET OF CYR). The uncleanness lies not in the food but in the distorted intentions of the sacrificers (CHRYSOSTOM). Good food is profaned when offered to idols (CYRIL OF JERUSALEM).

10:14 | Shun Worship of Idols

FLEE THE WORSHIP OF IDOLS. TERTULLIAN: When the apostle says: “Flee from the worship of idols,” he means idolatry whole and entire. Look closely at a thicket and see how many thorns lie hidden beneath the leaves! THE CHAPLET 10.

UNDERCUT TEMPTATION. AMBROSIASTER: Paul is exhorting the Corinthians to avoid any connection with idolatry, so that not only their bodies but their minds as well might be separated from it in order to destroy any form of temptation. For anyone involved in idolatry will expect something out of it. To trust in an idol is to turn away from God. COMMENTARY ON PAUL’S EPISTLES.

THE CLIMAX OF THE ARGUMENT. SEVERIAN OF GABALA: You see that everything Paul has been saying up to now is to reinforce this single point. PAULINE COMMENTARY FROM THE GREEK CHURCH.

10:15 | Judging for Themselves

THE ACCUSED JUDGE. CHRYSOSTOM: It is a sign that a man is very sure of the rightness of his case when he is prepared to let the accused be their own judges. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.2.

10:16 | The Cup of Blessing

WE DO WHAT LOVERS DO. CHRYSOSTOM: Paul called it a cup of blessing, because as we hold it in our hands we exalt him in our hymns, wondering and marveling at his unspeakable gift, blessing him for having poured out this draft so that we might not abide in error, and not only for having poured it out but also for having imparted it to us all. This is what 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 turn away from the gifts of those others. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.3.

YOU ARE WHAT YOU HAVE RECEIVED. AUGUSTINE: That chalice, or rather, what the chalice holds, consecrated by the word of God, is the blood of Christ. Through those elements the Lord wished to entrust to us his body and the blood which he poured out for the remission of sins. If you have received worthily, you are what you have received. EASTER SERMON 227.

10:17 | All Partake of the One Bread

ONE BREAD. CHRYSOSTOM: The body of Christ is not many bodies but one body. For just as the bread, which consists of many grains, is made one to the point that the separate grains are no longer visible, even though they are still there, so we are joined to each other and to Christ. But if we are all nourished by the same source and become one with him, why do we not also show forth the same love and become one in this respect too? This was what it was like in ancient times, as we see in Acts [4:32]: “For the multitude of those who believed were of one heart and one soul.” HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.4.

EVERY SOUL A HOUSE OF BREAD. AMBROSE: Thus every soul which receives the bread which comes down from heaven is a house of bread, the bread of Christ, being nourished and having its heart strengthened by the support of the heavenly bread which dwells within it. Hence Paul says: “We are all one bread.” Every faithful soul is Bethlehem, just as that is called Jerusalem which has the peace and tranquility of the Jerusalem on high which is in heaven. That is the true bread which, after it was broken into bits, has fed all humanity. LETTER 45.

THE BREAD GATHERED, CRUSHED, MOISTENED AND FIRED. AUGUSTINE: So by bread you are instructed as to how you ought to cherish unity. Was that bread made of one grain of wheat? Were there not, rather, many grains? However, before they became bread, these grains were separate. They were joined together in water after a certain amount of crushing. For unless the grain is ground and moistened with water, it cannot arrive at that form which is called bread. So, too, you were previously ground, as it were, by the humiliation of your fasting and by the sacrament of exorcism. Then came the baptism of water. You were moistened, as it were, so as to arrive at the form of bread. But without fire, bread does not yet exist. EASTER SERMON 227.

ONE BODY. AUGUSTINE: The one who is properly said to eat the body of Christ and to drink his blood is the one who is incorporated into the unity of his body. Heretics and schismatics can receive the sacrament but to no avail—in fact, to their harm—since the result is to increase their pain rather than to curtail the length of their punishment. CITY OF GOD 21.25.

10:18 | An Analogy from Israel

PARTNERS IN THE LIVING CHRIST. CHRYSOSTOM: The Jews were partners in the altar, but this is different from Christian communion. The Jews shared in something which was burned, but we share in the living Christ. It is with him that we have communion. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.5.

10:19 | An Idol Is Nothing

FOOD OFFERED TO IDOLS. THEODORET OF CYR: Paul does not want anyone to think that sacrifices as such have any power or that they can corrupt the one who eats them afterward. COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 229.

10:20 | Not Partners with Demons

THEY OFFER TO DEMONS, NOT TO GOD. CYRIL OF JERUSALEM: For as the bread and wine of the Eucharist before the holy invocation of the adorable Trinity were ordinary bread and wine, while after the invocation the bread becomes the body of Christ and the wine becomes his blood, so these foods of the pomp of Satan, though of their own nature ordinary food, become profane through the invocation of evil spirits. MYSTAGOGICAL LECTURE 1.7.

WHAT PAGANS SACRIFICE. AMBROSIASTER: Paul is saying that beneath the surface of the idol there is a demonic power which is out to corrupt faith in the one God. COMMENTARY ON PAUL’S EPISTLES.

UNCLEANNESS NOT IN THE FOOD AS SUCH. CHRYSOSTOM: This is the reason why we should not eat food which has been sacrificed to idols. The uncleanness is not in the food but in the intentions of the sacrificers and the attitude of the receivers. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.5.

10:21 | Partaking of the Table of Demons

CRUCIFYING CHRIST AGAIN. AMBROSIASTER: Anyone who drinks the cup of demons insults the cup of Christ, and anyone who eats at the table of demons revolts against the table of Christ, that is to say, the altar of the Lord, and crucifies his body again. COMMENTARY ON PAUL’S EPISTLES.

10:22 | Provoking the Lord’s Jealousy

FROM THE LESSER TO THE GREATER. CHRYSOSTOM: Do you see how terribly Paul rebukes the Corinthians, shaking their very nerves and reducing them to an absurdity? Why, you may ask, did he not say this at the beginning? Because it is Paul’s custom to prove his point by many details, placing the strongest last and prevailing in the argument by proving more than is strictly necessary. Thus he began here with the smaller matters and made his way up toward the greatest of evils, so that the minds of the Corinthians had been prepared by the things already said. In this way the last point is more easily absorbed. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.6.