The Eastern Cross/Bible/1 Corinthians/Chapter 10
The First Epistle of St. Paul to the Corinthians
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Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον,
Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because…
"That our fathers," saith he, "were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ.…
And were all baptized unto Moses in the cloud and in the sea;
καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός.
But with many of them God was not well pleased: for they were overthrown in the wilderness.
ἀλλ᾽ οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ Θεός· κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ.
"For they were overthrown," saith he, "in the wilderness." Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed to them. Neither were they in the land of promise when He did these things unto them,…
Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν.
"Now these things were figures of us." For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by…
Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.
μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν, ὡς γέγραπται· ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν.
"Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'" Do you hear how he even calls them "idolaters?" here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and…
Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.
μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν καὶ ἔπεσον ἐν μιᾷ ἡμέρᾳ εἰκοσιτρεῖς χιλιάδες.
"Neither let us commit fornication, as some of them committed." Wherefore doth he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics,…
Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
μηδὲ ἐκπειράζωμεν τὸν Χριστόν, καθὼς καί τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο.
"Neither let us tempt Christ, as some of them also tempted, and perished by serpents." By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed they were destroyed on account of trials, saying, "when will the good things come? when the…
Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.
μηδὲ γογγύζετε, καθὼς καί τινες αὐτῶν ἐγόγγυσαν καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
"Neither murmur ye, as some of them murmured, and perished by the destroyer." For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take…
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.
ταῦτα δὲ πάντα τύποι συνέβαινον ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησεν.
"Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come." Again he terrifies them speaking of the "ends," and prepares them to expect things greater than had already taken place. "For that we shall suffer punishment is manifest,"…
Wherefore let him that thinketh he standeth take heed lest he fall.
Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
"Wherefore let him that thinketh he standeth take heed lest he fall." Again, he casts down their pride who thought highly of their knowledge. For if they who had so great privileges suffered such things; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their…
There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ Θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι [ὑμᾶς] ὑπενεγκεῖν.
Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, "Let him that thinketh he standeth take heed lest he fall;" though they had borne many temptations, and had exercised themselves many times therein; for "I was with you," saith he, "in weakness, and in fear,…
Wherefore, my dearly beloved, flee from idolatry.
Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
"Wherefore, my brethren, flee from idolatry." Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but "flee;" and he calls the matter "idolatry," and no longer bids them quit it merely on account of the injury to their neighbor, but…
I speak as to wise men; judge ye what I say.
ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
"I speak as to wise men: judge ye what I say." Because he hath cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium.…
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία τοῦ αἵματος τοῦ Χριστοῦ ἐστι; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν;
"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" What sayest thou, O blessed Paul? When thou wouldest appeal to the hearer's reverence, when thou art making mention of awful mysteries, dost thou give the title of "cup of blessing" to that fearful and most tremendous cup? "Yea," saith…
For we being many are one bread, and one body: for we are all partakers of that one bread.
ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν· οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.
"For we, who are many, are one bread, one body." "For why speak I of communion?" saith he, "we are that self-same body." For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so…
Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?
βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· οὐχὶ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσί;
"Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?" Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they…
What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?
τί οὖν φημί; ὅτι εἴδωλόν τί ἐστιν; ἢ ὅτι εἰδωλόθυτόν τί ἐστιν;
But having said that they have "communion with the altar," afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying, "What say I then? That an idol is any thing? or that a thing sacrificed to idols is any thing?" As if he had…
But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
ἀλλ᾽ ὅτι ἃ θύει τὰ ἔθνη, δαιμονίοις θύει καὶ οὐ Θεῷ· οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
"For that which the Gentiles sacrifice," saith he, "they sacrifice to demons, and not to God." Do not then run to the contrary things. For neither if thou wert a king's son, and having the privilege of thy father's table, shouldest leave it and choose to partake of the table of the condemned and the prisoners in the…
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.
οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης Κυρίου μετέχειν καὶ τραπέζης δαιμονίων·
Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, "I would not," and, "judge ye;" he positively affirms in what follows and lays down the law, saying, "Ye cannot drink the cup of the Lord, and the cup of demons: ye…
Do we provoke the Lord to jealousy? are we stronger than he?
ἢ παραζηλοῦμεν τὸν Κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;
Then, speaking also to their sense of shame, "Do we provoke the Lord to jealousy? are we stronger than He?" i.e., "Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?" And this he said, reminding them of an ancient history and…
All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
Πάντα μοι ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει· πάντα μοι ἔξεστιν, ἀλλ᾽ οὐ πάντα οἰκοδομεῖ.
"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good." Seest thou his exact wisdom? Because it was likely that they might say, "I am perfect and master of myself, and it does me no harm to partake…
Let no man seek his own, but every man another’s wealth.
μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ ἑτέρου ἕκαστος.
Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
Having said that "they could not drink the cup of the Lord and the cup of the devils," and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols; and having filled them with great fear; that he might not by…
For the earth is the Lord’s, and the fulness thereof.
τοῦ γὰρ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
"For to the Lord belongeth the earth and the fulness thereof." Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also...
If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
εἰ δέ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.
"If one of them that believe not biddeth you," saith he, "to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake." See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again,…
But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:
ἐὰν δέ τις ὑμῖν εἴπῃ, τοῦτο εἰδωλόθυτόν ἐστι, μὴ ἐσθίετε δι᾽ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν· τοῦ γὰρ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
"But if any man say unto you, This hath been offered in sacrifice unto idols; eat not, for his sake that showed it." Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet,…
Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?
συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
"Conscience, I say, not thine own, but the other's." But perhaps some one may say, "The brethren indeed, as is natural, thou sparest, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to thee?…
For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;
"If I by grace partake, why am I evil spoken of for that for which I give thanks?" "Of what dost thou 'by grace partake?' tell me." Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them…
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε.
"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all aims, that God in all things should be glorified? "What then? whereas we have known Christ…
Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
ἀπρόσκοποι γίνεσθε καὶ Ἰουδαίοις καὶ Ἕλλησι καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ,
"Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:" i.e., give no handle to anyone: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite. Not…
Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι.
Further, because he had said, "give no occasion of stumbling," and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying, "Even as I also please all men in all things, not seeking…
Every note is a real passage, quoted word for word from a published English translation, with its source. Nothing here is summarised or written by us. Some verses have many notes and some have none, because the Fathers wrote more on some passages than others.
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