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1 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; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 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. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11 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. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 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. 14 Wherefore, my dearly beloved, flee from idolatry. 15 I speak as to wise men; judge ye what I say. 16 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? 17 For we being many are one bread, and one body: for we are all partakers of that one bread. 18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the alter? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 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. 21 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. 22 Do we provoke the Lord to jealousy? are we stronger than he? 23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord's, and the fulness thereof. 27 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. 28 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: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
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[AD 202] Irenaeus on 1 Corinthians 10:1
) is come. Wherefore let him that thinketh he standeth, take heed lest he fall."

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 1 Corinthians 10:1
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; "
[AD 258] Cyprian on 1 Corinthians 10:1
But if any one is moved by this, that some of those who are baptized in sickness are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil prevails even up to the saving water, but that in baptism it loses all the poison of his wickedness. An instance of this we see in the king Pharaoh, who, having struggled long, and delayed in his perfidy, could resist and prevail until he came to the water; but when he had come thither, he was both conquered and destroyed. And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, "Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea; "and he added, saying, "Now all these things were our examples." And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power; and although he often says. that he is going out, and will leave the men of God, yet in that which he says he deceives, and puts in practice what was before done by Pharaoh with the same obstinate and fraudulent deceit. When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy. For as scorpions and serpents, which prevail on the dry ground, when cast into water, cannot prevail nor retain their venom; so also the wicked spirits, which are called scorpions and serpents, and yet are trodden under foot by us, by the power given by the Lord, cannot remain any longer in the body of a man in whom, baptized and sanctified, the Holy Spirit is beginning to dwell.

Source: Epistle LXXV
[AD 258] Cyprian on 1 Corinthians 10:1
That the Jews would not understand the Holy Scriptures, but that they would be intelligible in the last times, after that Christ had come. In Isaiah: "And all these words shall be unto you as the words of a book that is sealed, which, if you shall give to a man that knoweth letters to read, he shall say, I cannot read, for it is sealed. But in that day the deaf shall hear the words of the book, and they who are in darkness and in a cloud; the eyes of the blind shall see." Also in Jeremiah: "In the last of the days ye shall know those things." In Daniel, moreover: "Secure the words, and seal the book until the time of consummation, until many learn, and knowledge is fulfilled, because when there shall be a dispersion they shall know all these things." Likewise in the first Epistle of Paul to the Corinthians: "Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud." Also in the second Epistle to the Corinthians: "Their minds are blinded even unto this day, by this same veil which is taken away in Christ, while this same veil remains in the reading of the Old Testament, which is not unveiled, because it is made void in Christ; and even to this day, if at any time Moses is read, the veil is upon their heart. But by and by, when they shall be turned unto the Lord, the veil shall be taken away." In the Gospel, the Lord after His resurrection says: "These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations."

Source: Treatise XII. Three Books of Testimonies Against the Jews
[AD 386] Cyril of Jerusalem on 1 Corinthians 10:1
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.

Source: MYSTAGOGICAL LECTURE 1 1.3
[AD 407] John Chrysostom on 1 Corinthians 10:1-4
"For I would not, brethren, have you ignorant."

Now this he said, implying that they were not very well instructed in these things. And what is this which you would not have us ignorant of?

"That our fathers," says he, "were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ. Howbeit with most of them God was not well pleased."

And wherefore says he these things? To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace. Wherefore also he introduces the types both of Baptism and of the Mysteries.

But what is, "They were baptized into Moses?" Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, "we are baptized," says he, "for the dead," i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters. But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type.

Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as you eat the Lord's Body, so they the manna: and as you drink the Blood, so they water from a rock. For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order of nature, but according to the gracious intention of the gift, and together with the body nourished also the soul, leading it unto faith. On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that "they drank the same spiritual drink," he added, "for they drank of a spiritual Rock that followed them," and he subjoined, "and the Rock was Christ." For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, "that followed them."

Do you perceive the wisdom of Paul, how in both cases he points cut Him as the Giver, and thereby brings the Type near to the Truth? "For He who set those things before them," says he, "the same also has prepared this our Table: and the same Person both brought them through the sea and you through Baptism; and before them set manna, but before you His Body and Blood."

4. As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them. Nay, this you can not say. Wherefore also he added, "Howbeit with most of them God was not well-pleased;" although He had honored them with so great honor. Yea, it profited them nothing, but most of them perished. The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, "most of them." And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love.

Thus, since most men disbelieve the things said of hell, as not being present nor in sight; he alleges the things heretofore done as a proof that God does punish all who sin, even though He have bestowed innumerable benefits upon them: "for if you disbelieve the things to come," so he speaks, "yet surely the things that are past ye will not disbelieve." Consider, for example, how great benefits He bestowed on them: from Egypt and the slavery there He set them free, the sea He made their path, from heaven he brought down manna, from beneath He sent forth strange and marvellous fountains of waters; He was with them every where, doing wonders and fencing them in on every side: nevertheless since they showed forth nothing worthy of this gift, He spared them not, but destroyed them all.

Source: Homily 23 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 10:1
The cloud is the grace of the Holy Spirit, while the sea represents baptism.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 226
[AD 465] Maximus of Turin on 1 Corinthians 10:1
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.

Source: SERMON 100.3
[AD 220] Tertullian on 1 Corinthians 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 of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives "not by bread alone," but "by the word of God; " and that temptations incident to fulness or immoderation of appetite are shattered by abstinence.

Source: On Baptism
[AD 258] Cyprian on 1 Corinthians 10:2
For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

Source: Epistle LXXII
[AD 384] Ambrosiaster on 1 Corinthians 10:2
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 428] Theodore of Mopsuestia on 1 Corinthians 10:2
The sea is a figure of baptism with water; the cloud of the grace of baptism in the Spirit.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 1 Corinthians 10:2
The history of the exodus was an allegory of the Christian people that was yet to be.

Source: THE USEFULNESS OF BELIEF 8
[AD 471] Gennadius of Constantinople on 1 Corinthians 10:2
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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 395] Gregory of Nyssa on 1 Corinthians 10:3
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.

Source: ON PERFECTION
[AD 397] Ambrose of Milan on 1 Corinthians 10:3
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.

Source: On the Mysteries 8.48
[AD 397] Ambrose of Milan on 1 Corinthians 10:3
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.

Source: On the Mysteries 56
[AD 428] Theodore of Mopsuestia on 1 Corinthians 10:3
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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 108] Ignatius of Antioch on 1 Corinthians 10:4
Which leads to the Father, the Rock,
[AD 165] Justin Martyr on 1 Corinthians 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...

Source: Dialogue with Trypho, Chapter 13
[AD 202] Irenaeus on 1 Corinthians 10:4
And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy

Source: Fragments from the Lost Writings of Irenaeus
[AD 220] Tertullian on 1 Corinthians 10:4
For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world aforetime) into the land of promise, "flowing with milk and honey" (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law's discipline), but through Joshua (that is, through the new law's grace), after our circumcision with "a knife of rock" (that is, with Christ's precepts, for Christ is in many ways and figures predicted as a rock ); therefore the man who was being prepared to act as images of this sacrament was inaugurated under the figure of the Lord's name, even so as to be named Jesus.

Source: An Answer to the Jews
[AD 220] Tertullian on 1 Corinthians 10:4
But why enlarge on such a subject? 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.

Source: Against Marcion Book III
[AD 220] Tertullian on 1 Corinthians 10:4
But having to be rejected and afterwards to be acknowledged, and taken up and glorified, He borrowed the very word "rejected" from the passage, where, under the figure of a stone, His twofold manifestation was celebrated by David-the first in rejection, the second in honour: "The stone," says He, "which the builders rejected, is become the head-stone of the corner. This is the Lord's doing." 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. If, however, He speaks of His own coming, why does He compare it with the days of Noe and of Lot, which were dark and terrible-a mild and gentle God as He is? Why does He bid us "remember Lot's wife," who despised the Creator's command, and was punished for her contempt, if He does not come with judgment to avenge the infraction of His precepts?

Source: Against Marcion Book IV
[AD 220] Tertullian on 1 Corinthians 10:4
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 10:4
How, therefore, can such a hydra of delinquencies fail to offend the Lord, the Disapprover of evils? Is it not manifest that it was through impatience that Israel himself also always failed in his duty toward God, from that time when, forgetful of the heavenly arm whereby he had been drawn out of his Egyptian affliction, he demands from Aaron "gods as his guides; "when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience. After the edible rain of the manna, after the watery following of the rock, they despair of the Lord in not enduring a three-days' thirst; for this also is laid to their charge by the Lord as impatience.

Source: Of Patience
[AD 373] Ephrem the Syrian on 1 Corinthians 10:4
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.

Source: HYMNS ON PARADISE 5.1
[AD 384] Ambrosiaster on 1 Corinthians 10:4
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 395] Gregory of Nyssa on 1 Corinthians 10:4
We also will be a rock, imitating, as far as possible in our changing nature, the unchanging and permanent nature of the Master.

Source: ON PERFECTION
[AD 397] Ambrose of Milan on 1 Corinthians 10:4
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.

Source: On the Holy Spirit 1.2
[AD 400] Pseudo-Clement on 1 Corinthians 10:4
Meantime they came to Mount Sinai, and thence the law was given to them with voices and sights from heaven, written in ten precepts, of which the first and greatest was that they should worship God Himself alone, and not make to themselves any appearance or form to worship. 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 [1 Corinthians 10:4] them, which kind of food was turned into whatever taste any one desired; and although, being placed under the torrid region of heaven, they were shaded by a cloud in the day-time, that they might not be scorched by the heat, and by night were enlightened by a pillar of fire, lest the horror of darkness should be added to the wasteness of the wilderness

Source: Recognitions (Book I)
[AD 407] John Chrysostom on 1 Corinthians 10:4
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.3
[AD 430] Augustine of Hippo on 1 Corinthians 10:4
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.

Source: City of God 18.46
[AD 542] Caesarius of Arles on 1 Corinthians 10:4
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.

Source: SERMON 117.2
[AD 604] Gregory the Dialogist on 1 Corinthians 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."
[AD 202] Irenaeus on 1 Corinthians 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,

Source: Against Heresies Book IV
[AD 253] Origen of Alexandria on 1 Corinthians 10:5
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.

Source: COMMENTARY ON 1 CORINTHIANS 4.45.2-5
[AD 407] John Chrysostom on 1 Corinthians 10:5
"For they were overthrown," says he, "in the wilderness." Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed to them.  Neither were they in the land of promise when He did these things unto them, but without and afar somewhere, and wide of that country; He thus visiting them with a double vengeance, both by not permitting them to see the land, and this too though promised unto them, and also by actual severe punishment.

And what are these things to us? Say you. To you surely they belong. Wherefore also he adds,

Source: Homily 23 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:5
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4
[AD 220] Tertullian on 1 Corinthians 10:6
But if any feigns ignorance of the fact that that effigy of the serpent of bronze, after the manner of one uphung, denoted the shape of the Lord's cross, which was to free us from serpents-that is, from the devil's angels-while, through itself, it hanged up the devil slain; or whatever other exposition of that figure has been revealed to worthless men no matter, provided we remember the apostle affirms that all things happened at that time to the People figuratively. It is enough that the same God, as by law He forbade the making of similitude, did, by the extraordinary precept in the case of the serpent, interdict similitude. If you reverence the same God, you have His law, "Thou shall make no similitude." If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.

Source: On Idolatry
[AD 220] Tertullian on 1 Corinthians 10:6
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 10:6
Where now is necessity, and what they call fortune or fate? What plague awaits the redeemed from death, after their eternal pardon? What wrath is there for the reconciled, after grace? What weakness, after their renewed strength? What risk and danger, after their salvation? That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years; that in their very persons the exact point 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; 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; 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; -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; " 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.

Source: On the Resurrection of the Flesh
[AD 253] Origen of Alexandria on 1 Corinthians 10:6
These things were written as examples for us, so that when we read about their sins we shall know to avoid them.

Source: COMMENTARY ON 1 CORINTHIANS 4.46
[AD 407] John Chrysostom on 1 Corinthians 10:6
"Now these things were figures of us."

For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness. Wherefore also he adds,

"To the intent we should not lust after evil things, as they also lusted." For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments. Do you see how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients? For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts.

And see whom he handles first: those who eat in the idol-temples. For having said, "that we should not lust after evil things," which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting. And first he said this,

Source: Homily 23 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:6
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4
[AD 215] Clement of Alexandria on 1 Corinthians 10:7
For the law is the training of refractory children. "Having feasted to the full "accordingly, it is said, "they rose up to play; "

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on 1 Corinthians 10:7
Hence also, every artificer of an idol is guilty of one and the same crime, unless, the People which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.

Source: On Idolatry
[AD 220] Tertullian on 1 Corinthians 10:7
And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt." For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.

Source: An Answer to the Jews
[AD 220] Tertullian on 1 Corinthians 10:7
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 10:7
Nature herself will plainly tell with what qualities she is ever wont to find us endowed when she sets us, before taking food and drink, with our saliva still in a virgin state, to the transaction of matters, by the sense especially whereby things divine are, handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. "The people did eat and drink, and they arose to play." Understand the modest language of Holy Scripture: "play," unless it had been immodest, it would not have reprehended.

Source: On Fasting
[AD 407] John Chrysostom on 1 Corinthians 10:7
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4
[AD 407] John Chrysostom on 1 Corinthians 10:7-8
"Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'"

Do you hear how he even calls them "idolaters?" here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, "to the intent that we should not lust after evil things," and having added, nor "be idolaters," he names the cause of such transgression; and this was gluttony. "For the people sat down," says he, "to eat and to drink," and he adds the end thereof, "they rose up to play." "For even as they," says he, "from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other." Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.

"Neither let us commit fornication, as some of them committed." Wherefore does he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, "Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand."

And wherefore names he not likewise the punishment for their idolatry? Either because it was clear and more notorious, or because the plague was not so great at that time, as in the matter of Balaam, when they joined themselves to Baalpeor, the Midianitish women appearing in the camp and alluring them to wantonness according to the counsel of Balaam. For that this evil counsel was Balaam's Moses shows after this, in the following statement at the end of the Book of Numbers. [Numbers 31:8-16 in our translation] "Balaam also the son of Beor they slew in the war of Midian with the sword and they brought the spoils.... And Moses was angry, and said, Wherefore have ye saved all the women alive? For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart from and despise the word of the Lord for Peor's sake."

Source: Homily 23 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 10:7
What is as similar to the play of children as the worshiping of idols?

Source: QUESTIONS 61
[AD 215] Clement of Alexandria on 1 Corinthians 10:8
Remember the four and twenty thousand that were rejected for fornication.

Source: Clement of Alexandria The Instructor Book II
[AD 220] Tertullian on 1 Corinthians 10:8
And of course it is a sufficient one, that so vast a number-(the number) of 24, 000-of the People, when they committed fornication with the daughters of Madian, fell in one plague. But, with an eye to the glory of Christ, I prefer to derive (my) discipline from Christ.

Source: On Modesty
[AD 407] John Chrysostom on 1 Corinthians 10:8
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4
[AD 418] Pelagius on 1 Corinthians 10:8
Note that it was not just idolatry which led to death [but their immorality as well].

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 10
[AD 384] Ambrosiaster on 1 Corinthians 10:9
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 10:9
"Neither let us tempt Christ, as some of them also tempted, and perished by serpents."

By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed they were destroyed on account of trials, saying, "when will the good things come? When the rewards?" Wherefore also he adds, on this account correcting and alarming them,

Source: Homily 23 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 10:10
Those who were destroyed prefigured Judas, who betrayed Christ and was eliminated from the number of the apostles by the judgment of God..

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 10:10
"Neither murmur ye, as some of them murmured, and perished by the destroyer."

For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.

Source: Homily 23 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:10
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.4
[AD 458] Theodoret of Cyrus on 1 Corinthians 10:10
Some of the Corinthians were grumbling that they had only received the lesser spiritual gifts, when they wanted them all.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 227
[AD 202] Irenaeus on 1 Corinthians 10:11
For during forty days He was learning to keep
[AD 220] Tertullian on 1 Corinthians 10:11
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.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 10:11
For as it was on our account and for our learning that these events are described in the Scriptures, so for our sakes also were they done-(even ours, I say), "upon whom the ends of the world are come." In this way it was that even then He knew full well what human feelings and affections were, intending as He always did to take upon Him man's actual component substances, body and soul, making inquiry of Adam (as if He were ignorant), "Where art thou, Adam? " -repenting that He had made man, as if He had lacked foresight; tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings-hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation "made by the Father a little less than the angels.

Source: Against Praxeas
[AD 220] Tertullian on 1 Corinthians 10:11
If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course." We have been predestined by God, before the world was, (to arise) in the extreme end of the times.

Source: On the Apparel of Women Book II
[AD 220] Tertullian on 1 Corinthians 10:11
Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.

Source: To His Wife Book I
[AD 220] Tertullian on 1 Corinthians 10:11
And yet that "blindness" then was felt long before "the ends of the world." What, then, will the case be if God now keep us from the vices which of old were detestable before Him? "The time," says (the apostle), "is compressed.

Source: To His Wife Book I
[AD 235] Hippolytus of Rome on 1 Corinthians 10:11
"And she said to her maids, Bring me oil." For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the layer of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: "Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come."

Source: Hippolytus Exegetical Fragments
[AD 407] John Chrysostom on 1 Corinthians 10:11
5. "Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages have come."

Again he terrifies them speaking of the "ends," and prepares them to expect things greater than had already taken place. "For that we shall suffer punishment is manifest," says he, "from what has been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures. Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise." For this cause he both called them types, and said that they were "written for us" and made mention of an "end" that he might remind them of the consummation of all things. For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal; for even as the punishments in this world are ended with the present life, so those in the next continually remain. But when he said, "the ends of the ages," he means nothing else than that the fearful judgment is henceforth near at hand.

Source: Homily 23 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:11
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.5
[AD 258] Cyprian on 1 Corinthians 10:12
Moreover, we do not prejudge when the Lord is to be the judge; save that if He shall find the repentance of the sinners full and sound, He will then ratify what shall have been here determined by us. If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man's heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, "A brother that helpeth a brother shall be exalted; " and that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; " also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; " and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand." John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins." And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."

Source: Epistle LI
[AD 258] Cyprian on 1 Corinthians 10:12
That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 384] Ambrosiaster on 1 Corinthians 10:12
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 10:12
"Wherefore let him that thinks he stands take heed lest he fall."

Again, he casts down their pride who thought highly of their knowledge. For if they who had so great privileges suffered such things; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their multitude moved God to repent , nor their having attained to such things; much more shall it be so in our case, except we be sober. And well said he, "he that thinks he stands:" for this is not even standing as one ought to stand, to rely on yourself: for quickly will such an one fall: since they too, had they not been high-minded and self-confident, but of a subdued frame of mind, would not have suffered these things. Whence it is evident, that chiefly pride, and carelessness from which comes gluttony also, are the sources of these evils. Wherefore even though thou stand, yet take heed lest you fall. For our standing here is not secure standing, no not until we be delivered out of the waves of this present life and have sailed into the tranquil haven. Be not therefore high-minded at your standing, but guard against your falling; for if Paul feared who was firmer than all, much more ought we to fear.

6. Now the Apostle's word, as we have seen, was, "Wherefore let him that thinks he stands take heed lest he fall;" but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground. For to whom am I to say this? To him that commits extortion every day? Nay, he lies prostrate with a mighty fall. To the fornicator? He too is cast down to the ground. To the drunkard? He also is fallen, and knows not even that he is fallen. So that it is not the season for this word, but for that saying of the prophet which he spoke even to the Jews, [Jeremiah 8:4]— "He that falls, does he not rise again?" For all are fallen, and to rise again they have no mind. So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise. Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly. How long do we lie prostrate? How long are we drunken, besotted with the excessive desire of the things of this life? It is a meet opportunity now to say, [Jeremiah 6:10] "To whom shall I speak and testify?" So deaf are all men become even to the very instruction of virtue, and thence filled with abundance of evils. And were it possible to discern their souls naked; as in armies when the battle is ended one may behold some dead, and some wounded, so also in the Church we might see. Wherefore I beseech and implore you, let us stretch out a hand to each other and thoroughly raise ourselves up. For I myself am of them that are smitten, and require one to apply some remedies.

Do not however despair on this account. For what if the wounds be severe? Yet are they not incurable; such is our physician: only let us feel our wounds. Although we be arrived at the very extreme of wickedness, many are the ways of safety which He strikes out for us. Thus, if you forbear to be angry with your neighbor, your own sins shall be forgiven. "For if you forgive men," says He, "your heavenly Father will also forgive you." [Matthew 6:14] And if you give alms, He will remit you your sins; for, "break off your sins," says He, "by alms." [Daniel 4:24] And if you pray earnestly, you shall enjoy forgiveness: and this the widow signifies who prevailed upon that cruel judge by the importunity of her prayer. And if you accuse your own sins, you have relief: for "declare thou your iniquities first, that you may be justified:" [Isaiah 47:26] and if you are sorrowful on account of these things, this too will be to you a powerful remedy: "for I saw," says He, "that he was grieved and went sorrowful, and I healed his ways." [Isaiah 57:17] And if, when you suffer any evil, thou bear it nobly, you have put away the whole. For this also did Abraham say to the rich man, that "Lazarus received his evil things, and here he is comforted." And if you have pity on the widow, your sins are washed away. For, "Judge," says He, "the orphan, and plead for the widow, and come and let us reason together, says the Lord. And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool." [Isaiah 1:17] For not even a single scar of the wounds does He suffer to appear. Yea, and though we be come to that depth of misery into which he fell, who devoured his father's substance and fed upon husks, and should repent, we are undoubtedly saved. And though we owe ten thousand talents, if we fall down before God and bear no malice, all things are forgiven us. Although we have wandered away to that place whither the sheep strayed from his keeper, even thence He recovers us again: only let us be willing, beloved. For God is merciful. Wherefore both in the case of him that owed ten thousand talents, He was content with His falling down before Him; and in the case of him who had devoured his father's goods, with his return only; and in the case of the sheep, with its willingness to be borne.

7. Considering therefore the greatness of His mercy, let us here make Him propitious unto us, and "let us come before His face by a full confession," [Psalm 95:2. Septuagint] that we may not depart hence without excuse, and have to endure the extreme punishment. For if in the present life we exhibit even an ordinary diligence, we shall gain the greatest rewards: but if we depart having become nothing better here, even though we repent ever so earnestly there it will do us no good. For it was our duty to strive while yet remaining within the lists, not after the assembly was broken up idly to lament and weep: as that rich man did, bewailing and deploring himself, but to no purpose and in vain, since he overlooked the time in which he ought to have done these things. And not he alone, but many others there are like him now among the rich; not willing to despise wealth, but despising their own souls for wealth's sake: at whom I cannot but wonder, when I see men continually interceding with God for mercy, while they are doing themselves incurable harm, and unsparing of their very soul as if it were an enemy. Let us not then trifle, beloved, let us not trifle nor delude ourselves, beseeching God to have mercy upon us, while we ourselves prefer both money and luxury, and, in fact, all things to this mercy. For neither, if any one brought before you a case and said in accusation of such an one, that being to suffer ten thousand deaths and having it in his power to rid himself of the sentence by a little money, he chose rather to die than to give up any of his property, would you say that he was worthy of any mercy or compassion. Now in this same way do thou also reason touching yourself. For we too act in this way, and making light of our own salvation, we are sparing of our money. How then do you beseech God to spare you, when you yourself art so unsparing of yourself, and honorest money above your soul?

Wherefore also I am greatly astonished to see, how great witchery lies hid in wealth, or rather not in wealth, but in the souls of those that are beguiled. For there are, there are those that utterly derided this sorcery. For which among the things therein is really capable of bewitching us? Is it not inanimate matter? Is it not transitory? Is not the possession thereof unworthy of trust? Is it not full of fears and? Dangers? Nay, of murders and conspiracy? Of enmity and hatred? Of carelessness and much vice? Is it not dust and ashes? What madness have we here? What disease?

"But," say you, "we ought not merely to bring such accusations against those that are so diseased, but also to destroy the passion." And in what other way shall we destroy it, except by pointing out its baseness and how full it is of innumerable evils?

But of this it is not easy to persuade a lover concerning the objects of his love. Well then, we must set before him another sort of beauty. But incorporeal beauty he sees not, being yet in his disease. Well then, let us show him some beauty of a corporeal kind, and say to him, Consider the meadows and the flowers therein, which are more sparkling than any gold, and more elegant and transparent than all kinds of precious stones. Consider the limpid streams from their fountains, the rivers which like oil flow noiselessly out of the earth. Ascend to heaven and behold the lustre of the sun, the beauty of the moon, the stars that cluster like flowers. "Why, what is this," say you, "since we do not, I suppose, make use of them as of wealth?" Nay, we use them more than wealth, inasmuch as the use thereof is more needful, the enjoyment more secure. For you have no fear, lest, like money, any one should take them and go off: but you may be ever confident of having them, and that without anxiety or care. But if you grieve because you enjoy them in common with others, and dost not possess them alone like money; it is not money, but mere covetousness, which you seem to me to be in love with: nor would even the money be an object of your desire, if it had been placed within reach of all in common.

8. Therefore, since we have found the beloved object, I mean Covetousness, come let me show you how she hates and abhors you, how many swords she sharpens against you, how many pits she digs, how many nooses she ties, how many precipices she prepares; that thus at any rate you may do away with the charm. Whence then are we to obtain this knowledge? From the highways, from the wars, from the sea, from the courts of justice. For she has both filled the sea with blood, and the swords of the judges she often reddens contrary to law, and arms those who on the highway lie in wait day and night, and persuades men to forget nature, and makes parricides and matricides, and introduces all sorts of evils into man's life.  Which is the reason why Paul entitles her "a root of these things." [1 Timothy 6:10] She suffers not her lovers to be in any better condition than those who work in the mines. For as they, perpetually shut up in darkness and in chains, labor unprofitably; so also these buried in the caves of avarice, no one using any force with them, voluntarily draw on their punishment, binding on themselves fetters that cannot be broken. And those condemned to the mines at least when even comes on, are released from their toils; but these both by day and night are digging in these wretched mines. And to those there is a definite limit of that hard labor, but these know no limit, but the more they dig so much the greater hardship do they desire. And what if those do it unwillingly, but these of their own will? In that you tell me of the grievous part of the disease, that it is even impossible for them to be rid of it, since they do not so much as hate their wretchedness. But as a swine in mud, so also do these delight to wallow in the noisome mire of avarice, suffering worse things than those condemned ones. As to the fact that they are in a worse condition, hear the circumstances of the one, and then you will know the state of the other.

Now it is said that that soil which is impregnated with gold has certain clefts and recesses in those gloomy caverns. The malefactor then condemned to labor in that place, taking for that purpose a lamp and a mattock, so, we are told, enters within, and carries with him a cruse to drop oil from thence into the lamp, because there is darkness even by day, without a ray of light, as I said before. Then when the time of day calls him to his wretched meal, himself, they say, is ignorant of the time, but his jailor from above striking violently on the cave, by that clattering sound declares to those who are at work below the end of the day.

Do ye not shudder when you hear all this? Let us see now, whether there be not things more grievous than these in the case of the covetous. For these too, in the first place, have a severer jailor, viz. avarice, and so much severer, as that besides their body he chains also their soul. And this darkness also is more awful than that. For it is not subject to sense, but they producing it within, wherever they go, carry it about with themselves. For the eye of their soul is put out: which is the reason why more than all Christ calls them wretched, saying, "But if the light that is in you be darkness, how great is that darkness." [Matthew 6:23] And they for their part have at least a lamp shining, but these are deprived even of this beam of light; and therefore every day they fall into countless pitfalls. And the condemned when night overtakes them have a respite, sailing into that calm port which is common to all the unfortunate, I mean the night: but against the covetous even this harbor is blocked up by their own avarice: such grievous thoughts have they even at night, since then, without disturbance from any one, at full leisure they cut themselves to pieces.

Such are their circumstances in this world; but those in the next, what discourse shall exhibit? The intolerable furnaces, the rivers burning with fire, the gnashing of teeth, the chains never to be loosed, the envenomed worm, the rayless gloom, the never-ending miseries. Let us fear them, beloved, let us fear the fountain of so great punishments, the insatiate madness, the destroyer of our salvation. For it is impossible at the same time to love both money and your soul. Let us be convinced that wealth is dust and ashes, that it leaves us when we depart hence, or rather that even before our departure it oftentimes darts away from us, and injures us both in regard of the future and in respect of the present life. For before hell fire, and before that punishment, even here it surrounds us with innumerable wars, and stirs up strifes and contests. For nothing is so apt to cause war as avarice: nothing so apt to produce beggary, whether it show itself in wealth or in poverty. For in the souls of poor men also this grievous disease arises, and aggravates their poverty the more. And if there be found a poor covetous man, such an one suffers not punishment in money, but in hunger. For he allows not himself to enjoy his moderate means with comfort, but both racks his belly with hunger and punishes his whole body with nakedness and cold, and every where appears more squalid and filthy than any prisoners; and is always wailing and lamenting as though he were more wretched than all, though there be ten thousand poorer than he. This man, whether he go into the market-place, goes away with many a stripe; or into the bath, or into the theatre, he will still be receiving more wounds, not only from the spectators, but also from those upon the stage, where he beholds not a few of the unchaste women glittering in gold. This man again, whether he sail upon the sea, regarding the merchants and their richly-freighted ships and their enormous profits, will not even count himself to live: or whether he travel by land, reckoning up the fields, the suburban farms, the inns, the baths, the revenues arising out of them, will count his own life thenceforth not worth living; or whether thou shut him up at home, he will but rub and fret the wounds received in the market, and so do greater despite to his own soul: and he knows only one consolation for the evils which oppress him; death and deliverance from this life.

And these things not the poor man only, but the rich also, will suffer, who falls into this disease, and so much more than the poor, inasmuch as the tyranny presses more vehemently on him, and the intoxication is greater. Wherefore also he will account himself poorer than all; or rather, he is poorer. For riches and poverty are determined not by the measure of the substance, but by the disposition of the mind: and he rather is the poorest of all, who is always hangering after more and is never able to stay this wicked lust.

On all these accounts then let us flee covetousness, the maker of beggars, the destroyer of souls, the friend of hell, the enemy of the kingdom of heaven, the mother of all evils together; and let us despise wealth that we may enjoy wealth, and with wealth may enjoy also the good things laid up for us; unto which may we all attain, etc.

Source: Homily 23 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:12
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 23.5
[AD 500] Desert Fathers on 1 Corinthians 10:12
[Syncletica] also said, ‘We have no security in this world. The Apostle said, “Let him that thinks he stands, take heed lest he fall” (1 Cor. 10:12). We are sailing on uncharted seas, as the psalmist David said, “Our life is like a sea.” Yet some seas have dangerous reefs, some are full of sharks, some seas are calm. It seems as if we are sailing in calm waters, while men of the world are sailing in rough weather. We are sailing in daylight, led by the sun of righteousness, while they are being driven along in the night of ignorance. Yet it often happens that worldly men, sailing in darkness and through storms, are so afraid of danger that they save the ship by calling upon God and by watchfulness, while we, in our calm waters, become careless, leave the proper course of righteousness, and are sunk.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on 1 Corinthians 10:12
A hermit said to a brother, ‘Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, “Let him that thinks he stands take heed lest he fall” (1 Cor. 10:12); “let your speech be seasoned with salt” (Col. 4:6) and so you will be dependent upon Christ.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on 1 Corinthians 10:12
Daniel used to say that Arsenius told him a story, as if he were speaking of some other man, and it went like this: Whilst a certain hermit was sitting in his cell, a voice came to him which said, ‘Come here, and I will show you the works of the children of men,’ so he got up and went out. The voice led him out and showed him a black man cutting wood; he made up a large bundle and wanted to take it away, but he could not do so. Then instead of making the bundle smaller, he went and cut down some more wood, and added it to the first, and this he did many times. When he had gone on a little further, the voice showed him a man who was standing by a pit drawing up water; he poured it out into a certain hollowed-out place, and when he had poured the water into it, it ran down back into the pit. Again the voice said to him, ‘Come, and I will show you other things.’ Then he looked, and, behold, there was a temple, and two men on horseback were carrying a piece of wood as wide as the temple between them. They wanted to go in through the door, but the width of the wood did not let them do so, and they would not humble themselves to go in one after his companion to bring it in end-wise, and so they remained outside the door. Now these are the men who bear the yoke of righteousness with boasting, and they will not be humble enough to correct themselves and go in by the humble way of Christ, and therefore they remain outside the kingdom of God. The man who was cutting wood is the man who labours at many sins, and who, instead of repenting and diminishing his sins, adds other wickednesses to them. Now he who was drawing water is the man who does good works, but because other things are mingled in his good works they are lost. It is right for us to be watchful in all we do, lest we toil in vain.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 108] Ignatius of Antioch on 1 Corinthians 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."
[AD 160] Shepherd of Hermas on 1 Corinthians 10:13
And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage."

Source: Shepherd of Hermas Similitude Seventh
[AD 253] Origen of Alexandria on 1 Corinthians 10:13
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.

Source: ON FIRST PRINCIPLES 3.2.3
[AD 258] Cyprian on 1 Corinthians 10:13
That every one is tempted so much as he is able to bear. In the first Epistle of Paul to the Corinthians: "No temptation shall take you, except such is human. 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."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 407] John Chrysostom on 1 Corinthians 10:13
There has no temptation taken you, but such as man can bear: but God is faithful, Who will not suffer you to be tempted above that you are able; but will with the temptation make also the way of escape, that you may be able to endure it.

Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, Let him that thinks he stands take heed lest he fall; though they had borne many temptations, and had exercised themselves many times therein; for "I was with you," says he, "in weakness, and in fear, and in much trembling:" [1 Corinthians 2:3] lest they should say, "Why terrify and alarm us? We are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:" repressing again their pride, he says, "there has no temptation taken you but such as man can bear," i.e., small, brief, moderate. For he uses the expression "man can bear ," in respect of what is small; as when he says, "I speak after the manner of men because of the infirmity of your flesh." [Romans 6:19] "Think not then great things," says he, "as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter:" which also he said to the Hebrews, "you have not yet resisted unto blood, striving against sin." [Hebrews 12:4]

Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that you are able." There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God's gracious influence; a power which we draw down by our own will. Wherefore that you may know and see that not only those which exceed our power, but not even these which are "common to man" is it possible without assistance from God easily to bear, he added,

"But will with the temptation also make the way of escape, that you may be able to endure it."

For, says he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, "will also make the way of escape, that you may be able to bear it:" and all things he refers to Him.

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:13
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.1
[AD 425] Severian of Gabala on 1 Corinthians 10:13
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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 1 Corinthians 10:13
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?

Source: LETTER 179, TO BISHOP JOHN
[AD 500] Desert Fathers on 1 Corinthians 10:13
A hermit used to say, ‘A lustful thought is brittle like papyrus. When it is thrust at us, if we do not accept it but throw it away it breaks easily. If it allures us and we keep playing with it, it becomes as difficult to break as iron. We need discernment to know that those who consent lose hope of salvation and for those who do not consent, a crown is made ready.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on 1 Corinthians 10:13
Orsisius said, ‘If you put a piece of unbaked tiling in a building with a river nearby, it does not last a day. If it is baked, it is as good as stone. So it is with those of worldly wisdom, who are not proved by the word of God, as Joseph was proved at his beginning. To live among men is to be tempted often. It is good that a man should know his weakness, and not pick up too heavy a burden at first. But those of strong faith cannot be moved. Take the life of the patriarch Joseph and see what grievous temptations he suffered in a country where there was no trace of the true worship of God. But the God of his fathers was with him, and kept him safe in every trial, and he is now with his fathers in the kingdom of heaven. So let us own our weakness, and struggle onward. It is hard for us to escape the judgement of God.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 220] Tertullian on 1 Corinthians 10:14
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!

Source: THE CHAPLET 10
[AD 220] Tertullian on 1 Corinthians 10:14
Thus the crown also is made out to be an offering to idols; for with this ceremony, and dress, and pomp, it is presented in sacrifice to idols, its originators, to whom its use is specially given over, and chiefly on this account, that what has no place among the things of God may not be admitted into use with us as with others. Wherefore the apostle exclaims, "Flee idolatry: " certainly idolatry whole and entire he means.

Source: De Corona
[AD 384] Ambrosiaster on 1 Corinthians 10:14
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 10:14
2. "Wherefore, my brethren , flee from idolatry."

Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but "flee;" and he calls the matter "idolatry," and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.

Source: Homily 24 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 10:14
You see that everything Paul has been saying up to now is to reinforce this single point.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 407] John Chrysostom on 1 Corinthians 10:15
"I speak as to wise men: judge ye what I say."

Because he has cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. "For I speak as to wise men," says he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, "I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters."

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:15
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.2
[AD 180] Tatian the Assyrian on 1 Corinthians 10:16
What injury do we inflict upon you, O Greeks? Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh
[AD 202] Irenaeus on 1 Corinthians 10:16
And adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ? ".
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 the communion of His body.

Source: Against Heresies Book V
[AD 407] John Chrysostom on 1 Corinthians 10:16
3. "The cup of blessing which we bless, is it not a communion of the Blood of Christ?"

What do you say, O blessed Paul? When you would appeal to the hearer's reverence, when you are making mention of awful mysteries, do you give the title of "cup of blessing" to that fearful and most tremendous cup? "Yea," says he; "and no mean title is that which was spoken. For when I call it 'blessing,' I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God's goodness, and call to mind those mighty gifts." Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He has delivered from error the whole race of mankind ; that being afar off, He made them near; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. "How then are not your doings inconsistent," says he, "O you Corinthians; blessing God for delivering you from idols, yet running again to their tables?"

"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" Very persuasively spoke he, and awfully. For what he says is this: "This which is in the cup is that which flowed from His side, and of that do we partake." But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. "Wherefore if you desire blood," says He, "redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood." Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.

4. "The bread which we break, is it not a communion of the Body of Christ?" Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.

But why adds he also, "which we break?" For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, "A bone of Him," says one, "shall not be broken." But that which He suffered not on the cross, this He suffers in the oblation for your sake, and submits to be broken, that he may fill all men.

Further, because he said, "a communion of the Body," and that which communicates is another thing from that whereof it communicates; even this which seems to be but a small difference, he took away. For having said, "a communion of the Body," he sought again to express something nearer. Wherefore also he added,

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:16
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.3
[AD 430] Augustine of Hippo on 1 Corinthians 10:16
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.

Source: EASTER SERMON 227
[AD 397] Ambrose of Milan on 1 Corinthians 10:17
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.

Source: LETTER 45
[AD 407] John Chrysostom on 1 Corinthians 10:17
"For we, who are many, are one bread, one body." "For why speak I of communion?" says he, "we are that self-same body." For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for you, and another for your neighbor to be nourished by, but the very same for all. Wherefore also he adds,

"For we all partake of the one bread." Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: "for the multitude of them that believed," says the text, "were of one heart and soul." [Acts 4:32] Not so, however, now, but altogether the reverse. Many and various are the contests between all, and worse than wild beasts are we affected towards each other's members. And Christ indeed made you so far remote, one with himself: but thou dost not deign to be united even to your brother with due exactness, but separatest yourself, having had the privilege of so great love and life from the Lord. For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table.

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:17
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.”

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.4
[AD 430] Augustine of Hippo on 1 Corinthians 10:17
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.

Source: EASTER SERMON 227
[AD 430] Augustine of Hippo on 1 Corinthians 10:17
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.

Source: City of God 21.25
[AD 407] John Chrysostom on 1 Corinthians 10:18
5. "Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?"

Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed. And he says well, "according to the flesh," as though they themselves were according to the Spirit. And what he says is of this nature: "even from persons of the grosser sort ye may be instructed that they who eat the sacrifices, have communion with the altar." Do you see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils.

But do thou, I pray, consider, how with regard to the Jews he said not, "they are par-takers with God," but, "they have communion with the altar;" for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is "a Communion of the Lord's Body." For not with the altar, but with Christ Himself, do we have communion.

But having said that they have "communion with the altar," afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:18
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.5
[AD 220] Tertullian on 1 Corinthians 10:19
Would to God that no "heresies had been ever necessary, in order that they which are; approved may be made manifest!" We should then be never required to try our strength in contests about the soul with philosophers, those patriarchs of heretics, as they may be fairly called.

Source: A Treatise on the Soul
[AD 407] John Chrysostom on 1 Corinthians 10:19
"What say I then? That an idol is anything? Or that a thing sacrificed to idols is anything?"

As if he had said, "Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them." "And if you will have us despise them," says one, "wherefore do you carefully withdraw us from them?" Because they are not offered to your Lord.

Source: Homily 24 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 10:19
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.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 229
[AD 165] Justin Martyr on 1 Corinthians 10:20
For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.

Source: The First Apology, Chapter 5
[AD 215] Clement of Alexandria on 1 Corinthians 10:20
"For I would not that ye should have fellowship with demons"
[AD 380] Apostolic Constitutions on 1 Corinthians 10:20
But abstain from things offered to idols; [1 Corinthians 10:20] for they offer them in honour of demons, that is, to the dishonour of the one God, that you may not become partners with demons.

Source: Apostolic Constitutions (Book VII), Section 2, XXI
[AD 384] Ambrosiaster on 1 Corinthians 10:20
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.
[AD 386] Cyril of Jerusalem on 1 Corinthians 10:20
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.

Source: MYSTAGOGICAL LECTURE 1.7
[AD 407] John Chrysostom on 1 Corinthians 10:20
"For that which the Gentiles sacrifice," says he, "they sacrifice to demons, and not to God."

Do not then run to the contrary things. For neither if you were a king's son, and having the privilege of your father's table, should leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would your father permit it, but with great vehemence he would withdraw you; not as though the table could harm you, but because it disgraces your nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then are you not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, you run there and partakest of the viands? Here is the cause why I seek to withdraw you. For the intention of the sacrificers, and the person of the receivers, makes the things set before you unclean.

"And I would not that you should have communion with demon." Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it has to express his feeling? "For it is my wish," says he, "that you have nothing in common with them."

6. Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, "I would not," and, "judge ye;" he positively affirms in what follows and lays down the law, saying,

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:20
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.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 24.5
[AD 220] Tertullian on 1 Corinthians 10:21
Nor do we dislike the temples less than the monuments: we have nothing to do with either altar, we adore neither image; we do not offer sacrifices to the gods, and we make no funeral oblations to the departed; nay, we do not partake of what is offered either in the one case or the other, for we cannot partake of God's feast and the feast of devils. If, then, we keep throat and belly free from such defilements, how much more do we withhold our nobler parts, our ears and eyes, from the idolatrous and funereal enjoyments, which are not passed through the body, but are digested in the very spirit and soul, whose purity, much more than that of our bodily organs, God has a right to claim from us.

Source: De Spectaculis
[AD 258] Cyprian on 1 Corinthians 10:21
And I wish, if it could be so without the sacrifice of our brethren's safety, that they could make good their claim to all things; I could dissemble and bear the discredit of my episcopal authority, as I always have dissembled and borne it. But it is not now the occasion for dissimulating when our brotherhood is deceived by some of you, who, while without the means of restoring salvation they desire to please, become a still greater stumbling-block to the lapsed, For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny." And again He has said, "All sins shall be forgiven unto the sons of men, and blasphemies; but he that shall blaspheme against the Holy Ghost shall not have forgiveness, but is guilty of eternal sin." Also the blessed apostle has said, "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." He who withholds these words from our brethren deceives them, wretched that they are; so that they who truly repenting might satisfy God, both as the Father and as merciful, with their prayers and works, are seduced more deeply to perish; and they who might raise themselves up fall the more deeply. For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

Source: Epistle IX
[AD 258] Cyprian on 1 Corinthians 10:21
That we are not saying this dishonestly, our former letters have proved, wherein we have declared our opinion to you with a very plain statement, both against those who had betrayed themselves as unfaithful by the unlawful presentation of wicked certificates, as if they thought that they would escape those esnaring nets of the devil; whereas, not less than if they had approached to the wicked altars.

Source: Epistle XXX
[AD 258] Cyprian on 1 Corinthians 10:21
Moreover, beloved brethren, a new kind of devastation has appeared; and, as if the storm of persecution had raged too little, there has been added to the heap, under the title of mercy, a deceiving mischief and a fair-seeming calamity. Contrary to the vigour of the Gospel, contrary to the law of the Lord and God, by the temerity of some, communion is relaxed to heedless persons,-a vain and false peace, dangerous to those who grant it, and likely to avail nothing to those who receive it. They do not seek for the patience necessary to health nor the true medicine derived from atonement. Penitence is driven forth from their breasts, and the memory of their very grave and extreme sin is taken away. The wounds of the dying are covered over, and the deadly blow that is planted in the deep and secret entrails is concealed by a dissimulated suffering. Returning from the altars of the devil, they draw near to the holy place of the Lord, with hands filthy and reeking with smell, still almost breathing of the plague-bearing idol-meats; and even with jaws still exhaling their crime, and reeking with the fatal contact, they intrude on the body of the Lord, although the sacred Scripture stands in their way, and cries, saying, "Every one that is clean shall eat of the flesh; and whatever soul eateth of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people." Also, the apostle testifies, and says, "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." He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."

Source: Treatise III. On the Lapsed
[AD 384] Ambrosiaster on 1 Corinthians 10:21
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.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 10:21
But the ways in which this garment may be spotted are these: If any one withdraw from God the Father and Creator of all, receiving another teacher besides Christ, who alone is the faithful and true Prophet, and who has sent us twelve apostles to preach the word; if any one think otherwise than worthily of the substance of the Godhead, which excels all things;— these are the things which even fatally pollute the garment of baptism. But the things which pollute it in actions are these: murders, adulteries, hatreds, avarice, evil ambition. 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 carcass which is strangled, and if there be anything else which has been offered to demons. Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred, as we shall expound more fully to you at another time.

Source: Recognitions (Book IV)
[AD 407] John Chrysostom on 1 Corinthians 10:21
"You cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons."

And he contents himself with the mere terms, for the purpose of keeping them away.  Then, speaking also to their sense of shame,

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:22
"Do we provoke the Lord to jealousy? are we stronger than He?" i.e., "Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?" And this he said, reminding them of an ancient history and of their fathers' transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. "For they," says He, "moved Me to jealousy with that which is not God; they provoked Me to anger with their idols." [Deuteronomy 32:21]

"Are we stronger than He?" Do you see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? "Well, but why," some one will say, "did he not set down these things at first, which would be most effectual to withdraw them?" Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.

Source: Homily 24 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:22
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.
[AD 215] Clement of Alexandria on 1 Corinthians 10:23
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.".
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.".
Nam cum "domino sabbati "etiamsi intemperanter vivat, nulla ratio reddenda sit, multo magis qui vitam moderate et temperate instituit, nulli erit rationi reddendae obnoxius. "Omnia enim licent, sed non omnia expediunt".
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."

Source: Clement of Alexandria The Instructor Book II
[AD 215] Clement of Alexandria on 1 Corinthians 10:23
Those who take advantage of everything that is lawful rapidly deteriorate into doing what is not lawful.

Source: CHRIST THE EDUCATOR 2.1.14
[AD 220] Tertullian on 1 Corinthians 10:23
It is much easier for one to dread what is forbidden if he has a reverential fear of what is permitted.

Source: THE APPAREL OF WOMEN 10.6
[AD 220] Tertullian on 1 Corinthians 10:23
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 the episcopal 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 stedfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally 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.

Source: On Baptism
[AD 220] Tertullian on 1 Corinthians 10:23
For how far more usefully and cautiously shall we act, if we hazard the presumption that all these things were indeed provided at the beginning and placed in the world by God, in order that there should now be means of putting to the proof the discipline of His servants, in order that the licence of using should be the means whereby the experimental trials of continence should be conducted? Do not wise heads of families purposely offer and permit some things to their servants in order to try whether and how they will use the things thus permitted whether (they will do so) with honesty, or with moderation? But how far more praiseworthy (the servant) who abstains entirely; who has a wholesome fear even of his lord's indulgence! Thus, therefore, the apostle too: "All things," says he, "are lawful, but not all are expedient." How much more easily will he fear what is unlawful who has a reverent dread of what is lawful?

Source: On the Apparel of Women Book II
[AD 220] Tertullian on 1 Corinthians 10:23
To marry otherwise is, to believers, not "lawful; "is not "expedient."

Source: To His Wife Book II
[AD 220] Tertullian on 1 Corinthians 10:23
Let it now be granted that repetition of marriage is lawful, if everything which is lawful is good. The same apostle exclaims: "All things are lawful, but all are not profitable." Pray, can what is "not profitable" be called good? If even things which do not make for salvation are "lawful," it follows that even things which are not good are "lawful.

Source: On Exhortation to Chastity
[AD 258] Cyprian on 1 Corinthians 10:23
You say that you are wealthy and rich. But not everything that can be done ought also to be done; nor ought the broad desires that arise out of the pride of the world to be extended beyond the honour and modesty of virginity; since it is written, "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not." For the rest, if you dress your hair sumptuously, and walk so as to draw attention in public, and attract the eyes of youth upon you, and draw the sighs of young men after you, nourish the lust of concupiscence, and inflame the fuel of sighs, so that, although you yourself perish not, yet you cause others to perish, and offer yourself, as it were, a sword or poison to the spectators; you cannot be excused on the pretence that you are chaste and modest in mind. Your shameful dress and immodest ornament accuse you; nor can yon be counted now among Christ's maidens and virgins, since yon live in such a manner as to make yourselves objects of desire.

Source: Treatise II On the Dress of Virgins
[AD 258] Cyprian on 1 Corinthians 10:23
That not everything is to be done which is lawful. Paul, in the first Epistle to the Corinthians: "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not."

Source: Treatise II On the Dress of Virgins
[AD 407] John Chrysostom on 1 Corinthians 10:23-24
"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good."

Do you see his exact wisdom? Because it was likely that they might say, "I am perfect and master of myself, and it does me no harm to partake of what is set before me;" "Even so," says he, "perfect you are and master of yourself; do not however look to this, but whether the result involve not injury, nay subversion." For both these he mentioned, saying, "All things are not expedient, all things edify not;" and using the former with reference to one's self, the latter, to one's brother: since the clause, "are not expedient," is a covert intimation of the ruin of the person to whom he speaks; but the clause, "edify not," of the stumbling block to the brother.

Wherefore also he adds, "Let no man seek his own;" which he every where through the whole Epistle insists upon and in that to the Romans; when he says, "For even Christ pleased not Himself:" [Romans 15:3] and again, "Even as I please all men in all things, not seeking my own profit." [1 Corinthians 10:33] And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where "seeks his own," but both "to the Jews became as a Jew and to them that are without law as without law," and used not his own "liberty" and "right" at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

7. These things therefore knowing, let us also, beloved, consult for the good of the brethren and preserve unity with them. For to this that fearful and tremendous sacrifice leads us, warning us above all things to approach it with one mind and fervent love, and thereby becoming eagles, so to mount up to the very heaven, nay, even beyond the heaven. "For wheresoever the carcass is," says He, "there also will be the eagles," [Matthew 24:28] calling His body a carcass by reason of His death. For unless He had fallen, we should not have risen again. But He calls us eagles, implying that he who draws near to this Body must be on high and have nothing common with the earth, nor wind himself downwards and creep along; but must ever be soaring heavenwards, and look on the Sun of Righteousness, and have the eye of his mind quick-sighted. For eagles, not daws, have a right to this table. Those also shall then meet Him descending from heaven, who now worthily have this privilege, even as they who do so unworthily, shall suffer the extremest torments.

For if one would not inconsiderately receive a king — (why say I a king? Nay were it but a royal robe, one would not inconsiderately touch it with unclean hands;)— though he should be in solitude, though alone, though no man were at hand: and yet the robe is nought but certain threads spun by worms: and if you admire the dye, this too is the blood of a dead fish; nevertheless, one would not choose to venture on it with polluted hands: I say now, if even a man's garment be what one would not venture inconsiderately to touch, what shall we say of the Body of Him Who is God over all, spotless, pure, associate with the Divine Nature, the Body whereby we are, and live; whereby the gates of hell were broken down and the sanctuaries of heaven opened? How shall we receive this with so great insolence? Let us not, I pray you, let us not slay ourselves by our irreverence, but with all awfulness and purity draw near to It; and when you see It set before you, say thou to yourself, "Because of this Body am I no longer earth and ashes, no longer a prisoner, but free: because of this I hope for heaven, and to receive the good things therein, immortal life, the portion of angels, converse with Christ; this Body, nailed and scourged, was more than death could stand against; this Body the very sun saw sacrificed, and turned aside his beams; for this both the veil was rent in that moment, and rocks were burst asunder, and all the earth was shaken. This is even that Body, the blood-stained, the pierced, and that out of which gushed the saving fountains, the one of blood, the other of water, for all the world."

Would you from another source also learn its power? Ask of her diseased with an issue of blood, who laid hold not of Itself, but of the garment with which It was clad; nay not of the whole of this, but of the hem: ask of the sea, which bare It on its back: ask even of the Devil himself, and say, "Whence have you that incurable stroke? Whence have you no longer any power? Whence are you captive? By whom have you been seized in your flight?" And he will give no other answer than this, "The Body that was crucified." By this were his goads broken in pieces; by this was his head crushed; by this were the powers and the principalities made a show of. "For," says he, "having put off from himself principalities and powers, He made a show of them openly, triumphing over them in it." [Colossians 2:15]

Ask also Death, and say, "whence is it that your sting has been taken away? Your victory abolished? Your sinews cut out? And thou become the laughing-stock of girls and children, who wast before a terror even to kings and to all righteous men?" And he will ascribe it to this Body. For when this was crucified, then were the dead raised up, then was that prison burst, and the gates of brass were broken, and the dead were loosed, and the keepers of hell-gate all cowered in fear. And yet, had He been one of the many, death on the contrary should have become more mighty; but it was not so. For He was not one of the many. Therefore was death dissolved. And as they who take food which they are unable to retain, on account of that vomit up also what was before lodged in them; so also it happened unto death. That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him. Yea, he travailed in pain, while he held Him, and was straitened until He vomited Him up. Wherefore says the Apostle, "Having loosed the pains of death." [Acts 11:24] For never woman labouring of child was so full of anguish as he was torn and racked in sunder, while he held the Body of the Lord. And that which happened to the Babylonian dragon, when, having taken the food it burst asunder in the midst, this also happened unto him. For Christ came not forth again by the mouth of death, but having burst asunder and ripped up in the very midst, the belly of the dragon, thus from His secret chambers [Psalm 19:5] right gloriously He issued forth and flung abroad His beams not to this heaven alone, but to the very throne most high. For even there did He carry it up.

This Body has He given to us both to hold and to eat; a thing appropriate to intense love. For those whom we kiss vehemently, we oft-times even bite with our teeth. Wherefore also Job, indicating the love of his servants towards him, said, that they ofttimes, out of their great affection towards him, said, "Oh! That we were filled with his flesh!" [Job 31:31] Even so Christ has given to us to be filled with His flesh, drawing us on to greater love.

8. Let us draw near to Him then with fervency and with inflamed love, that we may not have to endure punishment. For in proportion to the greatness of the benefits bestowed on us, so much the more exceedingly are we chastised when we show ourselves unworthy of the bountifulness. This Body, even lying in a manger, Magi reverenced. Yea, men profane and barbarous, leaving their country and their home, both set out on a long journey, and when they came, with fear and great trembling worshipped Him. Let us, then, at least imitate those Barbarians, we who are citizens of heaven. For they indeed when they saw Him but in a manger, and in a hut, and no such thing was in sight as you behold now, drew near with great awe; but you behold Him not in the manger but on the altar, not a woman holding Him in her arms, but the priest standing by, and the Spirit with exceeding bounty hovering over the gifts set before us. You do not see merely this Body itself as they did, but you know also Its power, and the whole economy, and art ignorant of none of the holy things which are brought to pass by It, having been exactly initiated into all.

Let us therefore rouse ourselves up and be filled with horror, and let us show forth a reverence far beyond that of those Barbarians; that we may not by random and careless approaches heap fire upon our own heads.  But these things I say, not to keep us from approaching, but to keep us from approaching without consideration. For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death. For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life. When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind of golden armor.

And why speak I of the world to come? Since here this mystery makes earth become to you a heaven. Open only for once the gates of heaven and look in; nay, rather not of heaven, but of the heaven of heavens; and then you will behold what I have been speaking of. For what is there most precious of all, this will I show you lying upon the earth. For as in royal palaces, what is most glorious of all is not walls, nor golden roofs, but the person of the king sitting on the throne; so likewise in heaven the Body of the King. But this, you are now permitted to see upon earth. For it is not angels, nor archangels, nor heavens and heavens of heavens, that I show you, but the very Lord and Owner of these. Perceivest thou how that which is more precious than all things is seen by you on earth; and not seen only, but also touched; and not only touched, but likewise eaten; and after receiving It you go home?

Make your soul clean then, prepare your mind for the reception of these mysteries. For if you were entrusted to carry a king's child with the robes, the purple, and the diadem, you would cast away all things which are upon the earth. But now that it is no child of man how royal soever, but the only-begotten Son of God Himself, Whom you received, do you not thrill with awe, tell me, and cast away all the love of all worldly things, and have no bravery but that wherewith to adorn yourself? Or do you still look towards earth, and love money, and pant after gold? What pardon then can you have? What excuse? Do you not know that all this worldly luxury is loathsome to your Lord? Was it not for this that on His birth He was laid in a manger, and took to Himself a mother of low estate? Did He not for this say to him that was looking after gain, "But the Son of Man has not where to lay His head?" [Matthew 8:20]

And what did the disciples? Did they not observe the same law, being taken to houses of the poor and lodged, one with a tanner, another with a tent-maker, and with the seller of purple? For they inquired not after the splendor of the house, but for the virtues of men's souls.

These therefore let us also emulate, hastening by the beauty of pillars and of marbles, and seeking the mansions which are above; and let us tread under foot all the pride here below with all love of money, and acquire a lofty mind.  For if we be sober-minded, not even this whole world is worthy of us, much less porticoes and arcades. Wherefore, I beseech you, let us adorn our souls, let us fit up this house which we are also to have with us when we depart; that we may attain even to the eternal blessings, through the grace and mercy, etc.

Source: Homily 24 on First Corinthians
[AD 215] Clement of Alexandria on 1 Corinthians 10:24
And, "Let no one seek his own advantage, but also that of his neighbour"

Source: Clement of Alexandria Stromata Book IV
[AD 220] Tertullian on 1 Corinthians 10:24
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

Source: On the Apparel of Women Book II
[AD 384] Ambrosiaster on 1 Corinthians 10:24
It is true that anyone who is an idolater will seek what pleases him alone. He will place scandals in the way of the weaker brother’s conscience. This is why we ought to be quick to resist doing just what we want to do, for the love of Christ and for the salvation of our neighbors.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 990] Oecumenius on 1 Corinthians 10:24
The question is not merely whether you are eating with a clear conscience. It is whether what you are doing is of benefit to your brother.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 215] Clement of Alexandria on 1 Corinthians 10:25
Similarly he has enjoined to purchase "what is sold in the shambles "without curious questioning.
Should they say, "Whatsoever is sold in the shambles, ought that to be bought? "adding, by way of interrogation, "asking no questions"

Source: Clement of Alexandria The Instructor Book II
[AD 220] Tertullian on 1 Corinthians 10:25
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 ordinances of the law were abrogated-but by Him who imposed them, who also promised the new condition of things.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 10:25
Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God.

Source: On Fasting
[AD 258] Novatian on 1 Corinthians 10:25
Accordingly, it is evident that all these foods enjoy again the blessings they received at their creation, now that the law has ended.

Source: JEWISH FOODS 5.6
[AD 407] John Chrysostom on 1 Corinthians 10:25
Whatsoever is sold in the shambles, eat, asking no question for conscience sake.

Having said that "they could not drink the cup of the Lord and the cup of the devils," and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols ; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he says, "Whatsoever is sold in the shambles, eat, asking no question." "For," says he, "if you eat in ignorance and not knowingly, you are not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance."

Nor does he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he does not even suffer them to "question;" i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is set before us. So that even he that eats, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man's intention make him unclean. Wherefore he says, "asking no question."

Source: Homily 25 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:25
Ignorance is bliss. The food is not unclean in itself; only human intentions might make it unclean. Those who do not know what those intentions are can therefore eat it with a good conscience.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.1
[AD 425] Severian of Gabala on 1 Corinthians 10:25
The conscience referred to here is not the conscience of the one who knows that idols do not exist but the conscience of the one who sees somebody else buying food which has been sacrificed to idols and thinks that it is wrong for that reason.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 215] Clement of Alexandria on 1 Corinthians 10:26
"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 l for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.".
"But the earth is the Lord's, and the fulness thereof.".
But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and the earth is the Lord's, and the fulness thereof.
But "the earth is God's, and the fulness thereof"

Source: Clement of Alexandria Stromata Book IV
[AD 407] John Chrysostom on 1 Corinthians 10:26
"For to the Lord belongs the earth and the fullness thereof." Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also,

Source: Homily 25 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:26
Nothing is unclean, unless we make it so by our intentions and our disobedience.
[AD 430] Augustine of Hippo on 1 Corinthians 10:26
One does not sin who afterward unwittingly eats food which he had previously refused as belonging to idols. Vegetables and any kind of fruit grown in any field are God’s who created them.
[AD 215] Clement of Alexandria on 1 Corinthians 10:27
"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), the apostle bids us "eat what is set before us, asking no questions for conscience sake."

Source: Clement of Alexandria The Instructor Book II
[AD 215] Clement of Alexandria on 1 Corinthians 10:27
We must shun gluttony and eat only what is necessary. But if some unbeliever invites us to a banquet and we decide to accept, the apostle tells us to eat what is set before us. We do not need to abstain from rich foods completely, but we should not hanker for them either.

Source: CHRIST THE EDUCATOR 2.10
[AD 407] John Chrysostom on 1 Corinthians 10:27
"If one of them that believe not bids you," says he, "to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake."

See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry does so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, says, "Whatsoever is set before you, eat."

Source: Homily 25 on First Corinthians
[AD 215] Clement of Alexandria on 1 Corinthians 10:28
"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 "

Source: Clement of Alexandria Stromata Book IV
[AD 220] Tertullian on 1 Corinthians 10:28
If the creature is defiled by a mere word, as the apostle teaches, "But if any one say, This is offered in sacrifice to idols, you must not touch it," much more when it is polluted by the dress, and rites, and pomp of what is offered to the gods.

Source: De Corona
[AD 407] John Chrysostom on 1 Corinthians 10:28-29
"But if any man say unto you, This has been offered in sacrifice unto idols; eat not, for his sake that showed it."

Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, "eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fullness thereof."

Do you see how both when he bids them eat and when they must abstain, he brings forward the same testimony? "For I do not forbid," says he, for this cause as though they belonged to others: ("for the earth is the Lord's:") but for the reason I mentioned, for conscience sake; i.e., that it may not be injured. Ought one therefore to inquire scrupulously? "Nay" says he "for I said not your conscience, but his. For I have already said, 'for his sake that showed it.'" And again, v. 29, "Conscience, I say, not your own, but the other's."

2. But perhaps some one may say, "The brethren indeed, as is natural, you spare, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to you? Was it not your own word, 'What have I to do with judging them that are without?' [1 Corinthians 5:12]  Wherefore then do you on the contrary care for them?" "Not for him is my care," he replies, "but in this case also for you."  To which effect also he adds,

"For why is my liberty judged by another conscience?" meaning by "liberty," that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: "God has made me free and above all reach of injury, but the Gentile knows not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, 'Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony.'" "And what then?" it may be said. "What harm is it to us, should he judge us unfairly?" But how much better to give him no room to judge at all! For if you abstain, he will not even say this. "How," say you, "will he not say it? For when he sees me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination?" It is not so at all. For you partake, not as of idol-sacrifices, but as of things clean. And if you make no nice enquiry, it is that you may signify that you fear not the things set before you; this being the reason why, whether you enter a house of Gentiles or go into the market, I suffer you not to ask questions; viz. lest you become timid and perplexed, and occasion yourself needless trouble.

Source: Homily 25 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:28
Notice Paul’s balanced approach. He did not order Christians to withdraw from associating with unbelievers, but neither did he forbid it. People who make scrupulous inquiries do so out of fear, and that is wrong. On the other hand, if someone happens to find out that the food has been sacrificed to idols and then makes a conscious decision to abstain, he does so out of contempt and aversion toward the idolatry, not out of fear, and that is acceptable in God’s sight.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.1
[AD 407] John Chrysostom on 1 Corinthians 10:29
What Paul means is this. God has made him free and put him beyond harm’s reach, but the Gentile does not understand his rule of life. He cannot see the nature of Christian freedom and will say to himself that Christianity is a lie, because although Christians shun demons, they are prepared to eat things which have been offered to them, so great is their gluttony. Such a judgment may be unfair, but it is better not to give the Gentile any room for judging at all.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.2
[AD 384] Ambrosiaster on 1 Corinthians 10:30
Paul is saying that an idolater can have it both ways. On the one hand, he can glory in his idols, and on the other hand he can attack the apostle for eating what has been sacrificed to them, even if the latter does so after giving thanks to God. Such a person has an excuse for remaining in his error and sets a bad example to the brethren.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 10:30
"If I by grace partake, why am I evil spoken of for that for which I give thanks?" "Of what do you 'by grace partake?' tell me." Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we, living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his. "Why then abstain?" say you. Not as though I should become unclean, far from it; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience and the friendship with devils which makes me unclean, and the purpose of heart works the pollution.

But what is, why am I evil spoken of for that for which I give thanks? "I, for my part," says he, "give thanks to God that He has thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, 'Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?" "But these things, even as it is," say you, "will the Gentile allege, when he sees me not making enquiry." In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost you yourself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave you grace and set you on high and above all injury from that quarter, not that you might be evil spoken of, nor that the circumstance which has been such a gain to you as to be matter of special thanksgiving, should so injure others as to make them even blaspheme. "Nay, why," says he, "do I not say to the Gentile, 'I eat, I am no wise injured, and I do not this as one in friendship with the demons'?" Because you can not persuade him, even though you should say it ten thousand times: weak as he is and hostile. For if your brother has not yet been persuaded by you, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?

"What then? Whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also?" Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage. Wherefore also he said before, "for neither if we eat, are we the better; nor if we eat not, are we the worse." [1 Corinthians 8:8] And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned.

Source: Homily 25 on First Corinthians
[AD 108] Ignatius of Antioch on 1 Corinthians 10:31
Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If any one can continue in a state of purity, to the honour of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. 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.

Source: Epistle of Ignatius to Polycarp
[AD 215] Clement of Alexandria on 1 Corinthians 10:31
For it is the very extreme of intemperance to confound the times whose uses are discordant. And "whether ye eat or drink, do all to the glory of God"

Source: Clement of Alexandria The Instructor Book II
[AD 384] Ambrosiaster on 1 Corinthians 10:31
To eat and drink to God’s glory is to eat and drink after giving thanks to the Creator.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 10:31
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 of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God." [1 Corinthians 10:31]

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Corinthians 10:31
3. "Whether therefore you eat, or drink, or whatsoever ye do, do all to the glory of God."

Do you perceive 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?

Source: Homily 25 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:31
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?
[AD 407] John Chrysostom on 1 Corinthians 10:31
Let all the things which you undertake and accomplish have this root and foundation, namely, that they tend to the glory of God.… When Paul said “If you do anything” [“whatever you do”], he has enclosed our whole existence in a single word, desiring that we never perform any act of virtue with an eye to human glory.

Source: BAPTISMAL INSTRUCTIONS 6.10
[AD 420] Jerome on 1 Corinthians 10:31
'And meditates on his law day and night.' [Psalm 1:2] The psalmist has already mentioned three things one must not do: follow the Counsel of the wicked; stand in the way of sinners; sit in the company of the insolent. These three things we must not do, but there are also two things that we must do, for it will not be sufficient for us to shun evil unless we seek good. 'But delights in the law of the Lord.' The psalm does not say fears the law, but delights in the law. There are many who observe the law through fear, but fear as a motive for action is far from meritorious. 'But delights in the law of the Lord' - wholeheartedly he obeys the Lord's command.

'And meditates on his law day and night.' Mere words cannot express adequately what the mind conceives. 'But delights in the law of the Lord.' Some one may say: 'Look, I want to obey the law of God, and so because I want to obey, I am happy.' But consider the words that follow. It is not enough to want the law of God, but one must meditate on His law day and night. 'Meditate day and night.' Someone else may object: 'This is too much for human nature to endure, for one must walk, and drink, and eat, and sleep, and perform all the other necessities of life. How, then, meditate on the law of God day and night, and especially since the Apostle says: "Pray without ceasing"? [1 Thess 5:17] How can I be praying during the time that I am sleeping?'

Meditation on the law does not consist in reading, but in doing, just as the Apostle says in another place: 'Whether you eat or drink, or do anything else, do all for the glory of God. [1 Cor. 10:31] Even if I merely stretch forth my hand in alms giving, I am meditating on the law of God; if I visit the sick, my feet are meditating on the law of God; if I do what is prescribed, I am praying with my whole body what others are praying with their lips. The Jews, indeed, prayed with their lips, but our prayer is works.

Source: Homily 1, on Psalm 1
[AD 425] Severian of Gabala on 1 Corinthians 10:31
Do everything with care so that others may glorify God through you and not be scandalized.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 465] Maximus of Turin on 1 Corinthians 10:31
He wishes, then, for all our actions to be accomplished with Christ as companion and witness, that we may do good things for him as the author and avoid what is evil for the sake of his fellowship. One who knows that Christ is his companion is ashamed to do evil. In good things, however, Christ is our helper, and in the face of evil things he is our defender.

Source: SERMON 73.1
[AD 220] Tertullian on 1 Corinthians 10:32
But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means." No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.

Source: On Idolatry
[AD 379] Basil of Caesarea on 1 Corinthians 10:32
Do all things decently and according to order for the purpose of edification. The person, the time, the need and the place all should be properly chosen and determined upon. By consideration of all these details every shadow of evil suspicion will be avoided.

Source: THE LONG RULES 33
[AD 379] Basil of Caesarea on 1 Corinthians 10:32
Do not be a stumbling block in any way to those you meet. Be cheerful, a lover of the brethren, gentle, humble. Do not demean the aim of hospitality by seeking extravagant foods. Be content with what is at hand.

Source: Letter 42
[AD 384] Ambrosiaster on 1 Corinthians 10:32
Offense is given to the Jews when they see that a Christian, who claims the inheritance of the law and the prophets, is not afraid of idols, which they detest. Offense is given to the Greeks, that is, to the Gentiles, if their sin of idolatry is not only not contested but actually encouraged by people in the church who fail to reject things sacrificed to idols.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 10:32-33
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]

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Corinthians 10:32
"Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:" i.e., give no handle to anyone: since in the case supposed, both your brother is offended, and the Jew will the more hate and condemn you, and the Gentile in like manner deride you even as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are "light," and "leaven," and "luminaries," and "salt," we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then do you put to flight those whom you ought to draw to you? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our soul has come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.

Do you see how many reasons he has assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

Further, because he had said, "give no occasion of stumbling," and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,

Source: Homily 25 on First Corinthians
[AD 258] Cyprian on 1 Corinthians 10:33
If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."

Source: Epistle LI
[AD 407] John Chrysostom on 1 Corinthians 10:33
"Even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved."

Source: Homily 25 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 10:33
Not only should the brethren receive no hurt from us, but neither should those who are outside the church. If we are light and leaven and luminaries and salt, we ought to enlighten, not to darken, to bind, not to loose, to draw unbelievers to us and not drive them away. The Gentiles are hurt when they see us doing such things, because they do not understand that we have been set free from them. Likewise, Jews and the weaker brethren will also suffer, for the same reason.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 25.3
[AD 430] Augustine of Hippo on 1 Corinthians 10:33
The apostle wanted believers to please all men, and he took pleasure in pleasing them, not because he swelled up inside at their praise but because by being pleasing all might be edified in Christ.
[AD 585] Cassiodorus on 1 Corinthians 10:33
It was not for his own temporal advantage that he has spoken of the peace of the era to come but for his fellow believers and neighbors, so that they should long for it to gain salvation and chain themselves with the bonds of unanimity.

Source: EXPLANATION OF THE PSALMS 121.9