1 Corinthians Chapter 10
Introductory Explanation for the Radical Revision Which Follows
This is by far the most difficult chapter to reconstruct given two important details that can't be ignored. The first is that Clement clearly and unmistakably connects 1 Cor 8:1 and 1 Cor 10.1 in Stromata 7:16 and then goes back to 1 Cor 8:2 as if the material in 1 Cor 10 represented the 'puffed up knowledge' cited therein:
Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But “all have not knowledge. [1 Cor 8:1] For I would not have you to be ignorant, brethren,” says the apostle, “that all were under the cloud, and partook of spiritual meat and drink;” [1 Cor 10:1,2] clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: “But with all of them He was not well pleased.” [1 Cor 10.4] Who is this? He who said, “Why do you call Me Lord, and do not the will of My Father?” That is the Saviour's teaching, which to us is spiritual food, and drink that knows no thirsty the water of gnostic life. Further it is said, knowledge is said "to puff up." [1 Cor 8:2] To whom we say: Perchance seeming knowledge is said to puff up, if one suppose the expression means "to be swollen up." But if, as is rather the case, the expression of the apostle means, "to entertain great and true sentiments," the difficulty is solved. Following, then, the Scriptures, let us establish what has been said: "Wisdom," says Solomon, "has inflated her children." For the Lord did not work conceit by the particulars of His teaching; but He produces trust in the truth and expansion of mind, in the knowledge that is communicated by the Scriptures, and contempt for the things which drag into sin, which is the meaning of the expression "inflated." [Stromata 7.16]There is a clear sense here that Clement is dealing with the contents of the chapter in order - i.e. notice the use of 'added' and 'further' leading to the inescapable conclusion that what appeared there was a briefer version of 1 Cor 10:1 - 21 and which ultimately went back to 1 Cor 8:2.
Indeed as much as we would like to follow the existing order, there is something downright problematic about chapter 8. It is here that the existing text seems to have the apostle condemn 'knowledge.' The fact that 'gnostics' embraced Paul makes it difficult to understand how these self-described 'exponents of secret knowledge' could have used a text like this. When Clement - another self-confessed 'gnostic' - cites the material he inevitably references the condemnation as that of those promoting 'seeming knowledge' and makes the connection with the pagan and Jewish sacrifices of animals. Of course Clement's language is often so obscure that it is difficult to pinpoint whether he is making a general statement about the chapter or indeed if his citation of 1 Cor 8:1 immediately before 1 Cor 10:1 was a textual variant.
Yet it is plain from the second book of the Instructor where the 'seam' is in the 'insertion' (or removal if seen from the Alexandrian perspective) is - 1 Cor 10:22 - as we read:
"For I would not that ye should have fellowship with demons," [1 Cor 10:20] says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, [cf. 1 Cor 10:12] "whose conscience, being weak, is defiled: for meat commendeth us not to God." [1 Cor 8.7] "For it is not that which entereth in that defileth a man, but that which goeth out of his mouth." The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse." [1 Cor 8.8] But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons.[cf. 1 Cor 10:21] "Have we not power to eat and to drink," says the apostle, "and to lead about wives"? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak." [Clement Instructor 2:1]Indeed when we take a second look we see that these are not isolated incidents. Clement always connects 1 Clement chapters 8 and 10 as we see in another section in the Stromata:
“We know that we all have knowledge”—common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, “But knowledge (gnosis) is not in all,” [1 Cor 8:2] being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, “lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed.” [1 Cor 8:9] Should they say, “Whatsoever is sold in the shambles, ought that to be bought?” adding, by way of interrogation, “asking no questions,” [1 Cor 10.25] as if equivalent to “asking questions,” they give a ridiculous interpretation. For the apostle says, “All other things buy out of the shambles, asking no questions,” with the exception of the things mentioned in the Catholic epistle of all the apostles, “with the consent of the Holy Ghost,” which is written in the Acts of the Apostles, and conveyed to the faithful by the hands of Paul himself. [Clement Stromata 4.15.97 § 2 (p.291, l.4) BP1 ]
As such, I am quite certain that 1 Cor 10:1 - 21 was removed from its original place in chapter 8 and I think that when my readers see how the end of chapter 9 'fits' now with 10:22 they will immediately recognize the restored train of thought.
Indeed another difficulty is well known to anyone who has ever read the First Letter to the Corinthians. There are just so many disjointed ideas which stop and start throughout the existing text that one is mentally exhausted by the transition from chapter 9 to chapter 10. Nevertheless our reconstruction of the previous nine chapters has clearly demonstrated that Clement's text has one idea consistent throughout - viz. the apostle's condemnation of those who would have Christianity go back to the imperfect revelation to Moses. The discussion now of the foods on the altar are just an extension of that. Yet the transition from the conclusion of chapter 9 to chapter 10 is particularly jarring.
In this manner and for this reason it is possible to accept Clement's citation of what is now the beginning of chapter 10 as actually following 1 Cor 8:1. The clue is noticing that Stahlin's identification of Clement's 'citing' 1 Cor 8:2 is actually only a topical reference and that in turn 1 Cor 8:2 is itself only a summary of the material at the beginning of chapter 10. So it is we reconstructed the following previously (emboldened red representing a verbatim citation by Clement and blue the place we will restore what is now the beginning of chapter 10):
1a We know that we all possess knowledge.
7a But not all have this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god,
7b and since their conscience is weak, it is defiled.
8 But meat does not bring us near to God; we are no worse if we do not eat, and no better if we do.
9 Be careful, however, lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed
1b Knowledge puffs up while love builds up.
2 Those who think they know something do not yet know as they ought to know.
3 But whoever loves God is known
4 We know that an idol is nothing in the world
6 but we have only one true God, of whom are all things, and one Lord Jesus.
11 But, through thy knowledge thy weak brother perishes, for whom Christ died;
12 and they that wound the conscience of the weak brethren sin against Christ.
13 For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts, that I may not make my brother stumble.
9:4 Don’t we have the right to food and drink?
5 Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas?
12 But we have not used this power, but bear all things, lest we should occasion hindrance to the Gospel of Christ;
19 For though I be free from all men, I have made myself servant to all, that I might gain all.
25 And every athlete goes into total training. They do it to win a crown which dies, we for one which never dies.
26 Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air.
27 I bruise my own body and treat it as a slave. so that after I have preached to others, I myself will not be disqualified for the prize.
20 Unto the Jews, I became as a Jew, that I might gain the Jews to the Hebrews, I became as a Hebrew,
21 to the Greeks I became as a Greek
22 I became all things to all men, that I might gain all men.
The point of this exercise then is that if we continue to follow the pieces that Clement himself lays out for us in his writings then it is inescapable that 1 Cor 8:1 was in fact immediately followed by 1 Cor 10:1 and that much of what follows in the chapter also came after and before 'and there conscience is weak and is defiled' (and corresponding to the single line now 'some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god,') which represents and a later editor's addition (a practice seen throughout the synoptic gospels).
To this end, if we properly reconstruct the section we would now propose (emboldened blue representing the added material from chapter 10):
1a We know that we all possess knowledge.Of all the discoveries that have come forth from this section of text by far the most intriguing is the recognition that the ancient Israelites never touched the water - a point always raised by Jews and Samaritans against Christians. In other words, all the apostle says is that the Israelites 'under the cloud, partook of spiritual food and drink from the spiritual rock' - there is no baptism reference (i.e. 'baptized in the sea'). This is certainly significant and strengthens our previous identification of the Pauline death baptism with the drowning Egyptians who certainly were enveloped by water. Also notice no reference to 'Christ the rock' which supports many of Ehrman's conclusions.
7a But not all possesses this knowledge.
10.1 For I would not have you to be ignorant, brethren, that all were under the cloud,and that they all passed through the sea.
2They were all baptized into Moses in the cloud and in the sea.
3 and partook of spiritual meat and drink
4 for they drank from the spiritual rock that accompanied them, and that rock was Christ.
5 but with all of them He was not well pleased; their bodies were scattered in the wilderness.
6 Now these things occurred as examples to keep us from setting our hearts on evil things as they did.
7 Do not be idolaters, as some of them were;as it is written: “The people sat down to eat and drink and got up to indulge in revelry.”
8 We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died.
9 And for their want of faith in Christ they were bitten by serpents.
10 And do not grumble, as some of them did—and were killed by the destroying angel.
11 These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.
12 So, if you think you are standing firm, be careful that you don’t fall
13No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.
14Therefore, my dear friends, flee from idolatry.
15I speak to sensible people; judge for yourselves what I say.
16Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?
17Because there is one loaf, we, who are many, are one body, for we all share the one loaf.
18Consider the people of Israel: Do not those who eat the sacrifices participate in the altar?
19Do I mean then that food sacrificed to an idol is anything, or that an idol is anything?
20No, but the sacrifices of pagans are offered to demons, not to God, andFor I do not want you to be participants with demons.
21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.
8:7b whose conscience being weak, is defiled.
8 For meat does not bring us near to God; we are no worse if we do not eat, and no better if we do.
9 Be careful, however, lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed
1b Knowledge puffs up while love builds up.
2 Those who think they know something do not yet know as they ought to know.
3 But whoever loves God is known
4 We know that an idol is nothing in the world
6 but we have only one true God, of whom are all things, and one Lord Jesus.
11 But, through thy knowledge thy weak brother perishes, for whom Christ died;
12 and they that wound the conscience of the weak brethren sin against Christ.
13 For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts, that I may not make my brother stumble.
9:4 Don’t we have the right to food and drink?
5 Have we not power to lead about a sister, a wife, as the rest of the apostles, as the brethren of the Lord and Cephas?
12 But we have not used this power, but bear all things, lest we should occasion hindrance to the Gospel of Christ;
19 For though I be free from all men, I have made myself servant to all, that I might gain all.
25 And every athlete goes into total training. They do it to win a crown which dies, we for one which never dies.
26 Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air.
27 I bruise my own body and treat it as a slave. so that after I have preached to others, I myself will not be disqualified for the prize.
20 Unto the Jews, I became as a Jew, that I might gain the Jews to the Hebrews, I became as a Hebrew,
21 to the Greeks I became as a Greek
22 I became all things to all men, that I might gain all men.
10:23 All things are lawful, but all things are not expedient, all things are lawful for me, but all things edify not
24 Let no one seek his own advantage, but also that of his neighbour
25EatWhatsoever is sold in the shambles, ought that to be bought, asking no questions, for, the earth is the Lord's, and the fullness thereof?
27 If an unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience.
28 But if someone says to you, “This has been offered in sacrifice,” then do not eat it, both for the sake of the one who told you and for the sake of conscience.
29 Conscience, I say, not his own, but that of the other, for why is my liberty judged of by another conscience?
30 For if I by grace am partaker, why am I evil spoken of for that for which I give thanks?
31 Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of God.
32 Do not cause anyone to stumble, whether Jews, Greeks or the church of God—
33 even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.
Relevant Patristic witnesses
1 cor 10:1 etc -
But this also, [as the presbyter states,] has Paul declared most plainly in the Epistle to theCorinthians, when he says, Brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the samespiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example (in figuram nostri), to theintent that we should not lust after evil things, as they also lusted; neither be idolaters, as were some of them, as it is written: Exodus 32:6 The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them also did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur, as some of them murmured, and were destroyed of the destroyer. But all these things happened to them in a figure, and were written for our admonition, upon whom the end of the world (sæculorum) has come. Wherefore let him that thinks he stands, take heed lest he fall.1 Corinthians 10:1, etc. [Irenaeus AH 4.27.3]
1 cor 10:1 - Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But “all have not knowledge. For I would not have you to be ignorant, brethren,” says the apostle, “that all were under the cloud, and partook of spiritual meat and drink;” 3681 clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: “But with all of them He was not well pleased.” Who is this? He who said, “Why do you call Me Lord, and do not the will of My Father?” That is the Saviour's teaching, which to us is spiritual food, and drink that knows no thirsty the water of gnostic life. Further it is said, knowledge is said "to puff up." To whom we say: Perchance seeming knowledge is said to puff up, if one suppose the expression means "to be swollen up." But if, as is rather the case, the expression of the apostle means, "to entertain great and true sentiments," the difficulty is solved. Following, then, the Scriptures, let us establish what has been said: "Wisdom," says Solomon, "has inflated her children." For the Lord did not work conceit by the particulars of His teaching; but He produces trust in the truth and expansion of mind, in the knowledge that is communicated by the Scriptures, and contempt for the things which drag into sin, which is the meaning of the expression "inflated." [Clement Stromata 7.16 104 § 3 (p.73, l.21) BP1 ]
1 Cor 10:1 - Adamantius Dialogues (p.98, l.23 - <) BP2
1 Cor 10.1 - Tertullian Against Marcion 5 7 § 13 (p.685, l.16) BP1
1 Cor 10.1 Epiphanius Panarion 42 11 § 8 (p.122, l.2 - *< >) BP4 42 12 § 3 (p.163, l.28 - *< )) BP4 42 12 § 3 (p.164, l.12) BP4
1 Cor 10.2 Origen only
1 cor 10.2 - For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than ofGod. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fastof forty days, that the man of God lives not by bread alone, but by the word of God; Matthew 4:1-4and that temptations incident to fullness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred fontof your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace anddistributions of gifts 1 Corinthians 12:4-12 may be supplied you. Ask, says He, and you shall receive.Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, Ipray that, when you are asking, you be mindful likewise of Tertullian the sinner. [Tertullian on Baptism]
1 cor 10:2 - And again, he says, the Saviour has declared, "The publicans and the harlots go into the kingdom of heaven before you."(97) For "the publicans," he says, are those who receive the revenues(98) of all things;(99) but we, he says, are the publicans, "unto whom the ends of the ages have come."(100) For "the ends," he says, are the seeds scattered from the unportrayable one upon the world, through which the whole cosmical system is completed; for through these also it began to exist. [Philosophumena 5]
1 Cor 10.3 - Οὗτός ἐστιν "Ἄρτος" ἐπουράνιος καὶ πνευ ματικὴ Τροφὴ ζωῆς παρεκτικὴ κατὰ τὴν βρῶσιν καὶ γνῶσιν, "τὸ Φῶς τῶν ἀνθρώπων", τῆς Ἐκκλησίας δηλονότι. Clement Excerpta e Theodoto13 § 1 (p.84, l.5) BP1
1 Cor 10.3 - κατήχησα ὑμᾶς ἐν Χριστῷ ἁπλῇ καὶ ἀληθεῖ καὶ αὐτοφυεῖ τροφῇ τῇ πνευματικῇ· τοιαύτη γὰρ ἡ τοῦ γάλακτος ζωοτρόφος οὐσία, φιλοστόργοις πηγάζουσα μαστοῖς· ὡς νοεῖσθαι τὸ πᾶν τῇδε· ὥσπερ τῷ γάλακτι αἱ τίτθαι τοὺς παῖδας τοὺς νεογνοὺς ἐκτρέφουσιν, κἀγὼ δὲ οὕτω τῷ Χριστοῦ γάλακτι λόγῳ Clement Instructor 1 35 § 3 (p.111, l.6) BP1
1 Cor 10.3 Clement Instructor 1 41 § 3 (p.115, l.9) BP1
1 Cor 10.3 Clement Instructor 2 9 § 1 (p.159, l.27) BP1
1 Cor 10.3 - Methodius De resurrectione (Aglaophon) fragm. 1 1 7 § 3 (p.228, l.16) BP2
1 Cor 10.3 Epiphanius Panarion 42 11 § 8 (p.122, l.4 - *< /) BP4 42 12 § 3 (p.164, l.1 - *< /) BP4
1 cor 10:4 - which leads to the Father, the Rock, [Ignatius Philadelphia]
1 Cor 10. Irenaeus Demonstratio 4 46 (p.106, l.3) BP1
1 Cor 10.4 Irenaeus Fragment 2 (p.60, l.10) BP1
1 cor 10:4 - For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed those who repented, and who no longer were purified by the blood of goats and of sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the blood of Christ, and through His death, who died for this very reason, as Isaiah himself said, when he spoke thus: [Justin Dialogue 13]
1 Cor 10.4 Clement Stromata 7 104 § 3 (p.73, l.21) BP1
1 cor 10:4 - (that is, with Christ's precepts, for Christ is in many ways and figures predicted as a rock [Tertullian Against the Jews 9 § 22 (p.1371, l.158) BP1 ]
1 Cor 10.4 - Tertullian de Baptismo 9 § 3 (p.284, l.13) BP1
1 Cor 10.4 Adamantius Dialogues (p.98, l.23 - <) BP2 (p.108, l.15) BP2
1 cor 10:4 - In the nineteenth generation the descendants of him who had been cursed after the flood, going beyond their proper bounds which they had obtained by lot in the western regions, drove into the eastern lands those who had obtained the middle portion of the world, and pursued them as far as Persia, while themselves violently took possession of the country from which they expelled them. In the twentieth generation a son for the first time died before his father ... But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed Clementine Recognitions 1 35 § 3 (p.29, l.2) BP2
1 Cor 10.4 Hymanaeus of Jerusalem Ad Paulum Samosatenum § 9 (p.18, l.21 - <) BP2
1 Cor 10.4 Tertullian Against Marcion 3 5 § 4 (p.513, l.28) BP1 3 16 § 5 (p.529, l.5) BP1 4 13 § 6 (p.573, l.10) BP1 4 35 § 15 (p.642, l.6) BP1 5 5 § 9 (p.677, l.2) BP1 5 7 § 12 (p.684, l.26) BP1
1 cor 10:4 - When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church. [Tertullian Against Marcion 3.5]
1 cor 10:4 - Now it would be idle, if we believed that God had predicted the humiliation, or even the glory, of any Christ at all, that He could have signed His prophecy for any but Him whom He had foretold under the figure of a stone, and a rock, and a mountain. [Tertullian Against Marcion 4.35]
1 cor 10:4, 6, 7, 11, 25 etc. =
Still he declined to use this power which the law gave him, because he preferred working without any restraint. Of this he boasted, and suffered no man to rob him of such glory--certainly with no view of destroying the law, which he proved that another man might use. For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since "that rock was Christ," it was, of course, the Creator's, to whom also belonged the people. But why resort to the figure of a sacred sign given by an extraneous god? Was it to teach the very truth, that ancient things prefigured the Christ who was to be educed out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: "Now these things happened as examples for us." Now, tell me, were these examples given by the Creator to men belonging to a rival god? Or did one god borrow examples from another, and a hostile one too? He withdraws me to himself in alarm from Him from whom he transfers my allegiance. Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not? But if not the same, how vainly does he propose to me terrors which I shall not have to endure! From whom, again, shall I have to endure them? If from the Creator, What evils does it appertain to Him to inflict? And how will it happen that, jealous God as He is, He shall punish the man who offends His rival, instead of rather encouraging him. If, however, from the other god--but he knows not how to punish. So that the whole declaration of the apostle lacks a reasonable basis, if it is not meant to relate to the Creator's discipline. But the fact is, the apostle's conclusion corresponds to the beginning: "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." What a Creator! how prescient already, and considerate in warning Christians who belong to another god! Whenever cavils occur the like to those which have been already dealt with, I pass them by; certain others I despatch briefly. A great argument for another god is the permission to eat of all kinds of meats, contrary to the law. Just as if we did not ourselves allow that the burdensome 445
ordinances of the law were abrogated--but by Him who imposed them, who also promised the new condition of things. The same, therefore, who prohibited meats, also restored the use of them, just as He had indeed allowed them from the beginning. If, however, some strange god had come to destroy our God, his foremost prohibition would certainly have been, that his own votaries should abstain from supporting their lives on the resources of his adversary. [Tertullian Against Marcion 5.7]
1 cor 10:4 - And again, speaking also of the children of Israel as baptized in the cloud and in the sea, he says: "And they all drank of the same spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ." [Pseudo-Gregory Sectional]
1 Cor 10.4 Epiphanius Panarion 42 12 § 3 (p.164, l.12) BP4 42 12 § 3 (p.165, l.3 - <) BP4
1 cor 10:5 - He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, "with many of them was He not well pleased; " [Irenaeus AH 4]
1 Cor 10.5 - Heracleon In Ioannem VOELKER W., Quellen zur Geschichte der christlichen Gnosis, Tübingen 1932, 63-85.(p.74, l.25) BP1
1 Cor 10.5 Clement Stromata 7 104 § 4 (p.73, l.25) BP1
1 Cor 10.5 Methodius De cibis BONWETSCH G.N., GCS 27 (1917), 427-447. 2 § 4 (p.429, l.9 - <) BP2
1 Cor 10.5 Epiphanius Panarion 42 12 § 3 (p.164, l.19) BP4 42 12 § 3 (p.165, l.3 - <) BP4
1 Cor 10.6 Clement Instructor 2 101 § 2 (p.218, l.2) BP1
1 Cor 10.6 Pseudo-Cyprian De montibus Sina et Sion HARTEL G., CSEL 3,3 (1871), 104-119. 1 (p.104, l.13 - >) BP2
1 Cor 10.6 Tertullian Against Marcion 5 7 § 12 (p.684, l.5) BP1 5 7 § 13 (p.685, l.16) BP1
1 cor 10.6 - That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years; 7733 that in their very persons the exact point 7734 of convenience and propriety checked the rank growth of their nails and hair, so that any excess herein might not be attributed to indecency; that the fires of Babylon injured not either the mitres or the trousers of the three brethren, however foreign such dress might be to the Jews; 7735 that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured, and after three days was vomited out again safe and sound; 7736 that Enoch and Elias, who even now, without experiencing a resurrection (because they have not even encountered death), are learning to the full what it is for the flesh to be exempted from all humiliation, and all loss, and all injury, and all disgrace—translated as they have been from this world, and from this very cause already candidates for everlasting life; 7737 —to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs and documents of our own future integrity and perfect resurrection? For, to borrow the apostle’s phrase, these were “figures of ourselves;” 7738 and they are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that He shows Himself the preserver of the flesh the more emphatically, in that He has preserved for it its very clothes and shoes. [Tertullian REsurrection of the flesh 58]
1 Cor 10.6 Epiphanius Panarion 42 12 § 3 (p.164, l.26 - <) BP4
1 cor 10.7 - Accordingly, of old He instructed by Moses, and then by the prophets. Moses, too, was a prophet. For the law is the training of refractory children. "Having feasted to the full," accordingly, it is said, "they rose up to play; "(258) senseless repletion with victuals being calledxortasma (fodder), not brwma (food). And when, having senselessly filled themselves, they senselessly played; on that account the law was given them, and terror ensued for the prevention of transgressions and for the promotion of right actions, securing attention, and so winning to obedience to the true Instructor, being one and the same Word, and reducing to conformity with the urgent demands of the law. For Paul says that it was given to be a "schoolmaster to bring us to Christ."(259) [Clement Instructor 1.11 96 § 3 (p.147, l.16) BP1 ]
1 Cor 10.7 Tertullian Against Marcion 5 7 § 13 (p.684, l.10) BP1
1 cor 10.7 - which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry. [Tertullian Idolatry]
1 Cor 10.7 Epiphanius Panarion 42 11 § 8 (p.122, l.4 - *< /) BP4 42 12 § 3 (p.164, l.1 - *< /) BP4 42 12 § 3 (p.164, l.26 - <) BP4
1 cor 10.8 - Nor, as Paul says, is it meet to make the members of Christ the members of an harlot; nor must the temple of God be made the temple of base affections. 1 Corinthians 6:15Remember the four and twenty thousand that were rejected for fornication. But the experiences of those who have committed fornication, as I have already said, are types which correct our lusts. Moreover, the Pædagogue warns us most distinctly: Go not after your lusts, and abstain from yourappetites; Sirach 18:30 for wine and women will remove the wise; and he that cleaves to harlots willbecome more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame. And again— for he wearies not of doing good— He who averts his eyes from pleasure crowns his life. [Clement Instructor 2.11 101 § 2 (p.218, l.1) BP1 ]
1 Cor 10.9 Clement Eclogae ex scripturis propheticis 49 § 2 (p.150, l.18) BP1
1 Cor 10.9 Hymanaeus Ad Paulum Samosatenum BARDY G., Paul de Samosate, 2e éd., Louvain 1929, 13-19. § 9 (p.18, l.23 - <) BP2
1 Cor 10.9 Epiphanius Panarion 42 11 § 8 (p.122, l.10 - *< /) BP4 42 12 § 3 (p.164, l.7 - *< /) BP4 42 12 § 3 (p.164, l.33 - < )) BP4 42 12 § 3 (p.165, l.1 - *<) BP4
1 Cor 10.10 Tertullian Against Marcion 5 7 § 13 (p.684, l.10) BP1
1 Cor 10.10 Epiphanius Panarion 42 11 § 8 (p.122, l.11 - *) BP4 42 12 § 3 (p.164, l.8 - *) BP4
1 Cor 10.11 Clement Instructor 2 89 § 3 (p.211, l.19) BP1
1 Cor 10.11 Pseudo-Cyprian De montibus Sina et Sion 1 (p.104, l.13 - /) BP2 6 (p.109, l.24) BP2
1 Cor 10.11 Adamantius Dialogue (p.94, l.7 - <) BP2 (p.94, l.9 - <) BP2 (p.96, l.2) BP2 (p.182, l.27 - <) BP2
1 Cor 10.11 Tertullian Against Marcion 5 7 § 14 (p.685, l.18) BP1
1 Cor 10.11 Tertullian Resurrection 58 § 10 (p.1007, l.32) BP1
1 Cor 10.11 Philosophumena 5 8 § 28 (p.94, l.14 - *) BP2
1 Cor 10.11 Epiphanius Panarion 33 11 § 12 (p.463, l.16 - <) BP4; 42 11 § 8 (p.122, l.11 - *<) BP4 42 12 § 3 (p.164, l.8 - *<) BP4 42 12 § 3 (p.165, l.5 - <) BP4
1 Cor 10.12 Stromata Stromata 3 4 § 3 (p.197, l.13) BP1
1 Cor 10.12 De singularitate clericorum HARTEL G., CSEL 3,3 (1871), 173-220. 3 (p.175, l.24 - <) BP2
1 Cor 10.12 Epistula Antiochenorum (gr.) (p.712, l.5 - <) BP2
1 Cor 10.12 Clement Virginity 2 13 § 3 (p.46, l.29 - <) BP2
1 Cor 10.12 Tertullian Modesty 14 § 12 (p.1308, l.46) BP1
1 cor 10.13 - in whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able." [ignatius magnesians]
1 Cor 10.13 Clement Stromata 2 27 § 3 (p.127, l.26) BP1
1 Cor 10.13 Acts of Thomas § 83 (p.199, l.11) BP2
1 cor 10.13 - Hope, too, is based on faith. Accordingly the followers of Basilides define faith to be, the assent of the soul to any of those things, that do not affect the senses through not being present. And hope is the expectation of the possession of good. Necessarily, then, is expectation founded on faith. Now he is faithful who keeps inviolably what is entrusted to him; and we are entrusted with the utterances respecting God and the divine words, the commands along with the execution of the injunctions. This is the faithful servant, who is praised by the Lord. And when it is said, “God is faithful,” it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and “God” Himself is “faithful.” 2215 How, then, if to believe is to suppose, do the philosophers think that what proceeds from themselves is sure? For the voluntary assent to a preceding demonstration is not supposition, but it is assent to something sure. Who is more powerful than God? Now unbelief is the feeble negative supposition of one opposed to Him: as incredulity is a condition which admits faith with difficulty. Faith is the voluntary supposition and anticipation of pre-comprehension. Expectation is an opinion about the future, and expectation about other things is opinion about uncertainty. Confidence is a strong judgment about a thing. Wherefore we believe Him in whom we have confidence unto divine glory and salvation. And we confide in Him, who is God alone, whom we know, that those things nobly promised to us, and for this end benevolently created and bestowed by Him on us, will not fail. [Clement Stromata 2.6]
1 cor 10.13 - We ought not to surrender our ears to all who speak and write rashly. For cups also, which are taken hold of by many by the ears, are dirtied, and lose the ears; and besides, when they fall they are broken. In the same way also, those, who have polluted the pure hearing of faith by many trifles, at last becoming deaf to the truth, become useless and fall to the earth. It is not, then, without reason that we commanded boys to kiss their relations, holding them by the ears; indicating this, that the feeling of love is engendered by hearing. And “God,” who is known to those who love, “is love,” 2972 as “God,” who by instruction is communicated to the faithful, “is faithful;” 2973 and we must be allied to Him by divine love: so that by like we may see like, hearing the word of truth guilelessly and purely, as children who obey us. And this was what he, whoever he was, indicated who wrote on the entrance to the temple at Epidaurus the inscription:—
“Pure he must be who goes within
The incense-perfumed fane.”
And purity is “to think holy thoughts.” “Except ye become as these little children, ye shall not enter,” it is said, “into the kingdom of heaven.” 2974 For there the temple of God is seen established on three foundations—faith, hope, and love.[Clement Stromata 4.1]
1 Cor 10.14 Only Origen
1 Cor 10.15 - No Ante-Nicene
1 Cor 10.16 Irenaeus Fragments (p.124, l.30) BP1
1 Cor 10.16 Adamantius Dialogues (p.108, l.18 - <) BP2 (p.184, l.18) BP2
1 Cor 10.16 Acts of Thomas (p.189, l.3) BP2
1 Cor 10.16 Gospel of Philip § 100 (p.95, l.14) BP2
And again, writing to the Corinthians, he declares, But we preach Christ Jesus crucified; 1 Corinthians 1:23 and adds, The cup of blessing which we bless, is it not the communion of the blood of Christ?1 Corinthians 10:16
3. But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a formto their mother; or is it He who is from the Virgin, Emmanuel, who ate butter and honey, Isaiah 8:14 of whom the prophet declared, He is also a man, and who shall know him? Jeremiah 17:9 He was likewise preached by Paul: For I delivered, he says, unto you first of all, that Christ died for oursins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures. 1 Corinthians 15:3-4 It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose gain, who was also born, and whom he speaks of as man. For after remarking, But if Christ be preached, that He rose from the dead, 1 Corinthians 15:12he continues, rendering the reason of His incarnation, For since by man came death, by man [came] also the resurrection of the dead. [Irenaeus AH 3.18.2,3]
1 cor 10.16 - But vain in every respect are they who despise the entire dispensation of God, and disallow thesalvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break thecommunion of His body. 1 Corinthians 10:16 For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, In whom we have redemption through His blood, even the remission of sins. Colossians 1:14 And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills Matthew 5:45). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies. [Irenaeus AH 5.2.2]
1 Cor 10.17 Only Origen
1 Cor 10.18 Only Origen and Pamphilius
1 cor 10.19 - Would to God that no "heresies had been ever necessary, in order that they which are; approved may be made manifest!"[Tertullian Treatise on Soul]
1 Cor 10.19 Epiphanius Panarion 42 11 § 8 (p.122, l.13 - *<) BP4 42 12 § 3 (p.165, l.15 - *<) BP4 42 12 § 3 (p.165, l.18 - <) BP4 42 12 § 3 (p.165, l.27 - * )) BP4 42 12 § 3 (p.166, l.5) BP4
1 Cor 10.20 Clement Instructor 2 8 § 4 (p.159, l.16) BP1 2 73 § 2 (p.202, l.4) BP1
1 cor 10.20 -"For I would not that ye should have fellowship with demons,"(19) says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God."(20) "For it is not that which entereth in that defileth a man, but that which goeth out of his mouth."(21) The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse."(22) But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. "Have we not power to eat and to drink," says the apostle, "and to lead about wives"? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak." [Clement Instructor 2.1]
1 Cor 10.20 Gospel of Philip § 50 (p.71, l.4 - >) BP2
1 Cor 10.20 Clementine Recognitions 2 71 § 4 (p.93, l.11) BP2 4 19 § 6 (p.156, l.6) BP2
1 Cor 10.20 Methodius de Lepra 5 § 8 (p.457, l.3 - >) BP2
1 Cor 10.20 Epiphanius Panarion 42 11 § 8 (p.122, l.13 - *<) BP4 42 12 § 3 (p.165, l.15 - *<) BP4 42 12 § 3 (p.165, l.18 - <) BP4
1 cor 10.21 - And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled [Recognitions of Clement 4]
1 cor 10.21 - And whether you eat or drink, do all to the glory of God, 1 Corinthians 10:31aiming after true frugality, which the Lord also seems to me to have hinted at when He blessed the loaves and the cooked fishes with which He feasted the disciples, introducing a beautiful example of simple food. That fish then which, at the command of the Lord, Peter caught, points to digestible andGod-given and moderate food. And by those who rise from the water to the bait of righteousness, Headmonishes us to take away luxury and avarice, as the coin from the fish; in order that He might displace vainglory; and by giving the stater to the tax-gatherers, and rendering to Cæsar the things which are Cæsar's, might preserve to God the things which are God's. Matthew 22:21 The stater is capable of other explanations not unknown to us, but the present is not a suitable occasion for their treatment. Let the mention we make for our present purpose suffice, as it is not unsuitable to the flowers of the Word; and we have often done this, drawing to the urgent point of the question the most beneficial fountain, in order to water those who have been planted by the Word. For if it is lawful for me to partake of all things, yet all things are not expedient. 1 Corinthians 10:23 For those that do all that is lawful, quickly fall into doing what is unlawful. And just as righteousness is not attained by avarice, nor temperance by excess; so neither is the regimen of a Christian formed byindulgence; for the table of truth is far from lascivious dainties. For though it was chiefly for men'ssake that all things were made, yet it is not good to use all things, nor at all times. For the occasion, and the time, and the mode, and the intention, materially turn the balance with reference to what is useful, in the view of one who is rightly instructed; and this is suitable, and has influence in putting a stop to a life of gluttony, which wealth is prone to choose, not that wealth which sees clearly, but that abundance which makes a man blind with reference to gluttony. No one is poor as regards necessaries, and a man is never overlooked. For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though they take no thought for their food. 1 Corinthians 10:23 And we are better than they, being their lords, and more closely allied to God, as being wiser; and we were made, not that we might eat and drink, but that we might devote ourselves to the knowledge of God. For the just man who eats is satisfied in his soul, but the belly of the wicked shall want, Proverbs 13:5 filled with the appetites of insatiablegluttony. Now lavish expense is adapted not for enjoyment alone, but also for social communication. Wherefore we must guard against those articles of food which persuade us to eat when we are not hungry, bewitching the appetite. [Clement Instructor 2.9 § 1 (p.159, l.26) BP1 ]
1 Cor 10.21 Clement Instructor 2 10 § 6 (p.161, l.18) BP1
1 Cor 10.21 Clement Homily Virginity 7 4 § 2 (p.118, l.13) BP2 7 8 § 1 (p.120, l.9) BP2 8 19 § 1 (p.129, l.6) BP2 8 20 § 1 (p.129, l.20) BP2 9 23 § 2 (p.141, l.10) BP2
1 Cor 10.21 Clementine Recognitions 4 36 § 4 (p.164, l.28 - >) BP2
1 Cor 10.22 only Origen
1 cor 10.23 - It is not just that it teaches us self-control. It offers us the gift of self-control, a divine power and grace of God. I must tell you our people’s view of the matter. We bless abstention from sexual intercourse and those to whom it comes as a gift of God. We admire monogamy and respect for one marriage and one only. We say that we ought to share in suffering and "bear one another’s burdens," for fear that anyone who thinks he is standing firmly should in fact fall. It is about second marriages that the Apostle says, "If you are on fire, get married." 15 [Clement Stromata 3.1]
1 cor 10.23, 24 - And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is “the sacred Triad.” “Faith, hope, love; but the greatest of these is love.” Truly, “all things are lawful, but all things are not expedient,” says the apostle: “all things are lawful for me, but all things edify not.” And, “Let no one seek his own advantage, but also that of his neighbour,” so as to be able at once to do and to teach, building and building up. For that “the earth is the Lord’s, and the fulness thereof,” is admitted; but the conscience of the weak is supported. “Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” “For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ.” 2766 Equipped with these weapons, the Gnostic says: O Lord, give opportunity, and receive demonstration; let this dread event pass; I contemn dangers for the love I bear to Thee. [Clement Stromata 4.7. 54 § 2 (p.273, l.7) BP1 ]
1 cor 10.23 - The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God's property, can be administered by all. But how much more is the rule of reverence and modesty incumbent on laymen— seeing that these powers belong to their superiors— lest they assume to themselves the specific function of the bishop! Emulation of theepiscopal office is the mother of schisms. The most holy apostle has said, that all things are lawful, but not all expedient. Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule , if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the steadfast courage of the succourer, when the situation of the endangered one is urgent, isexceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness, who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise like the former; so that, just as the one abolished baptism, so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyterwho composed that writing, as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed from his office. For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing! Let them be silent, he says, and at home consult their own husbands. 1 Corinthians 14:34-35 [Tertullian On Baptism 17 § 2 (p.291, l.14) BP1 ]
1 Cor 10.23 Commodianus 2 § 12 (p.51, l.6 - /) BP2
1 Cor 10.23 Pseudo-Cyprian De centesima sexagesima trigesima § 36 (p.85, l.306 - <) BP2
1 Cor 10.24 Clement Stromata 4 54 § 2 (p.273, l.7) BP1
1 Cor 10.24 Pseudo-Cyprian De singularitate clericorum 11 (p.187, l.9 - <) BP2
1 cor 10.25 -
For we do not abolish social intercourse, but look with suspicion on the snares of custom, and regard them as a calamity. Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. And if one of the unbelievers call us to a feast, and we determine to go (for it is a good thing not to mix with the dissolute), theapostle bids us eat what is set before us, asking no questions for conscience sake.1 Corinthians 10:27 Similarly he has enjoined to purchase what is sold in the shambles, without curious questioning. 1 Corinthians 10:25
We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding thesumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. [Clement Instructr 2 10 § 1 (p.160, l.19) BP1 ]
1 cor 10.25 - “We know that we all have knowledge”—common knowledge in common things, and the knowledge that there is one God. For he was writing to believers; whence he adds, “But knowledge (gnosis) is not in all,” being communicated to few. And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, “lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed.” Should they say, “Whatsoever is sold in the shambles, ought that to be bought?” adding, by way of interrogation, “asking no questions,” as if equivalent to “asking questions,” they give a ridiculous interpretation. For the apostle says, “All other things buy out of the shambles, asking no questions,” with the exception of the things mentioned in the Catholic epistle of all the apostles, 2814 “with the consent of the Holy Ghost,” which is written in the Acts of the Apostles, and conveyed to the faithful by the hands of Paul himself. [Clement STromata 4.15.97 § 2 (p.291, l.4) BP1 ]
1 Cor 10.25 Tertullian Against Marcion 5 7 § 14 (p.685, l.23) BP1
1 Cor 10.25 Tertullian De ieiunio (aduersus psychicos) 2 § 4 (p.1258, l.3) BP1 15 § 5 (p.1273, l.3) BP1
1 cor 10.26 - him. For "the earth is the Lord's, and the fulness thereof." [1 clement]
1 cor 10.26 - For there are, in sooth, "on the fruitful earth thrice ten thousand" demons, not immortal, nor indeed mortal; for they are not endowed with sensation, so as to render them capable of death, but only things of wood and stone, that hold despotic sway over men insulting and violating life through the force of custom. "The earth is the Lord's," it is said, "and the fulness thereof." [Clement Exhortation 103 § 3 (p.171, l.11) BP1]
1 cor 10.26, 28, 29, 30, 31 - And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is “the sacred Triad.” “Faith, hope, love; but the greatest of these is love.” 2762 Truly, “all things are lawful, but all things are not expedient,” says the apostle: “all things are lawful for me, but all things edify not.” 2763 And, “Let no one seek his own advantage, but also that of his neighbour,” 2764 so as to be able at once to do and to teach, building and building up. For that “the earth is the Lord’s, and the fulness thereof,” is admitted; but the conscience of the weak is supported. “Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 2765 “For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ.” 2766 [Clement Stromata 4 54 § 3 (p.273, l.11) BP1]
1 cor 10:26 - And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. “For though I be free from all men, I have made myself servant to all,” it is said, “that I might gain all. And every one that striveth for mastery is temperate in all things.” 2815 “But the earth is the Lord’s, and the fulness thereof.” 2816 For conscience’ sake, then, we are to abstain from what we ought to abstain. “Conscience, I say, not his own,” for it is endued with knowledge, “but that of the other,” lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. “For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God” 2817 —what you are commanded to do by the rule of faith. [Clement Stromata 4.15 98 § 1 (p.291, l.25) BP1 ]
1 cor 10.26 -
But, as seems, the most of those who are inscribed with the Name, like the companions of Ulysses, handle the word unskilfully, passing by not the Sirens, but the rhythm and the melody, stopping their ears with ignorance; since they know that, after lending their ears to Hellenic studies, they will never subsequently be able to retrace their steps.
But he who culls what is useful for the advantage of the catechumens, and especially when they areGreeks (and the earth is the Lord's, and the fullness thereof ), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything. [Clement Stromata 6.11.89 § 2 (p.476, l.20) BP1]
1 cor 10.26 -
Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.
Now, too what is good in the arts as arts, have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity (fronhsis). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (Sofia) being power, is nothing but the knowledge of good things, divine and human.
But "the earth is God's, and the fulness thereof," says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.
Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it. [Clement STromata 6.17 160 § 3 (p.514, l.18) BP1]
1 Cor 10.27 Gospel of Thomas § 14 (p.11, l.22) BP1
1 cor 10.27 - For we do not abolish social intercourse, but look with suspicion on the snares of custom, and regard them as a calamity. Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. And if one of the unbelievers call us to a feast, and we determine to go (for it is a good thing not to mix with the dissolute), theapostle bids us eat what is set before us, asking no questions for conscience sake.1 Corinthians 10:27 Similarly he has enjoined to purchase what is sold in the shambles, without curious questioning. 1 Corinthians 10:25 [Clement Instructor 2.1.10 § 1 (p.160, l.16)]
1 Cor 10.27 Clement Instructor 2 72 § 2 (p.201, l.19) BP1 2 72 § 4 (p.201, l.28) BP1
1 Cor 10.27 Clement Stromata 4 98 § 2 (p.291, l.26) BP1
1 Cor 10.27 no Origen
1 Cor 10.28 Clement Instructor Genre: 2 72.§ 2, 4 (p.201, l.19) BP1
1 Cor 10.28 Tertullian Against Marcion 1 21 § 3 (p.462, l.24) BP1
1 Cor 10.28 no Origen
1 Cor 10.29 Clement Stromata 4 54 § 4 (p.273, l.12) BP1 4 98 § 2 (p.291, l.27) BP1
1 Cor 10 29, 30, 31 Pseudo-Cyprian De singularitate clericorum 7 (p.180, l.23 - <) BP2
1 Cor 10.30 no Origen
1 Cor 10.31 Clement Instructor 2 13 § 2 (p.163, l.14) BP1
1 Cor 10.31 Clement Stromata 4 54 § 4 (p.273, l.12) BP1 4 98 § 2 (p.291, l.27) BP1
1 cor 10.31 - But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God. [Ignatius to Polycarp]
1 cor 10.31 - From all slavish habits and excess we must abstain, and touch what is set before us in a decorous way; keeping the hand and couch and chin free of stains; preserving the grace of the countenance undisturbed, and committing no indecorum in the act of swallowing; but stretching out the hand at intervals in an orderly manner. We must guard against speaking anything while eating: for the voice becomes disagreeable and inarticulate when it is confined by full jaws; and the tongue, pressed by the food and impeded in its natural energy, gives forth a compressed utterance. Nor is it suitable to eat and to drink simultaneously. For it is the very extreme of intemperance to confound the times whose uses are discordant. And whether you eat or drink, do all to the glory of God, 1 Corinthians 10:31aiming after true frugality, which the Lord also seems to me to have hinted at when He blessed the loaves and the cooked fishes with which He feasted the disciples, introducing a beautiful example of simple food. That fish then which, at the command of the Lord, Peter caught, points to digestible andGod-given and moderate food. [Clement Instructor 2.1]
1 cor 10.31 - 33 -
Not that we disdain the believing woman— far be it from us to be so minded towards our brethren in Christ!— but, because she is alone, we are afraid lest any one should make insinuations against us in words of falsehood. For the hearts of men are firmly set on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved.1 Corinthians 10:32-33 For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat you cause him to perish for whose sake Christ died. For, inthus sinning against your brethren and wounding their sickly consciences, you sin against ChristHimself. For, if for the sake of meat my brother is made to stumble, let us who are believers say,Never will we eat flesh, that we may not make our brother to stumble. 1 Corinthians 8:12-13 These things, moreover, does ever one who truly loves God, who truly takes up his cross, and puts on Christ, and loves his neighbour; the man who watches over himself that he be not a stumbling-block to any one, that no one be caused to stumble because of him and die because he is constantly with maidensand lives in the same house with them— a thing which is not right— to the overthrow of those who see and hear. Evil conduct like this is fraught with stumbling and peril, and is akin to death. Butblessed is that man who is circumspect and fearful in everything for the sake of purity!
Chapter 6. How Christians Should Behave Themselves Among Heathens.
If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be wise as serpents, and harmless as doves; Matthew 10:16 and let us not be as the foolish, but as the wise, Ephesians 5:15 in all the self-restraint of the fear ofGod, that God may be glorified in everything through our Lord Jesus Christ, through our chaste andholy behaviour. For, whether we eat, or drink, or do anything else, let us do it as for the glory ofGod. 1 Corinthians 10:31 [Clement Second Epistle on Virginity 2 6 § 2 (p.38, l.13 - <) BP2 ]
1 Cor 10.31 Pseudo-Hippolytus Tradition of the Apostles § 29 (p.72, l.18) BP2
1 Cor 10.31 Epiphanius Panarion 67 7 § 8 (p.139, l.30 - <) BP4
1 Cor 10.32 Clement Virginity 2 3 § 2 (p.33, l.25 - >) BP
1 Cor 10.32, 33 Clement Virginity 2 2 5 § 3 (p.36, l.17 - <) BP2
1 Cor 10.33 Pseudo-Cyprian 7 (p.181, l.9 - <) BP2
1 Cor 10.33 Papyri Rylands (p.42, l.35 - <) BP2
1 Cor 10.33 Ignatius Trallians
