Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

Above he warned them to abstain from things sacrificed to idols: first, on account of avoiding the scandal of weak brothers, chapter VIII; second, on account of his own example, in that he abstains, for the sake of others, from receiving support, chapter IX. Here, third, he warns to the same end from consideration of the punishment of the Jews who worshiped idols in the desert, where, by the example of their punishment, first he warns to abstain from the perpetration of similar sins; second, specially from the eating of things sacrificed to idols, where: "wherefore, my dearest, flee from the worship of idols," etc.

In the first part, first he shows what happened to the Jews of old; second, why — because it did not happen for their own sake only, but for our correction — "now these things were done in a figure of us," etc.; third, that they might beware by their example, he concludes, where: "wherefore let him who thinks himself to stand," etc. Therefore the punishment is to be feared, the cause is to be remembered, and caution is to be applied.

In the first part, first he sets forth the benefits of grace bestowed on them while they were in Egypt; second, those granted in the desert, where: "and all ate the same food," etc.; third, the scourges inflicted on account of ingratitude, where: "but with most of them," etc. In the first he touches on three benefits: the first, in the protection of the cloud; the second, in the crossing of the Red Sea, where: "and all passed through the sea," etc.; the third, in the cleansing of Baptism, where: "and all in Moses," etc.

He says therefore, "I would not have you," etc., as if to say: one must act thus, just as I have warned. For the sacraments of the Church received do not suffice for you if you afterward sin, just as the benefits of God did not suffice for the Jews either, but they were afterward punished. "For I would not have you ignorant," etc.

This is read in two ways: in one way, of the good and the evil in common; in another way, of the evil specially. In the first way, thus: "I would not have you ignorant, brothers, that our fathers" — the founders of our faith — "all," both good and evil, "were under the protecting cloud." Exodus 13:21: "the Lord went before them to show the way by day in a pillar of cloud," etc. Or "under the cloud," that is, under figure and shadow. Hebrews 10:1: "the law, having a shadow of things to come," etc. "And all passed through the Red Sea," their enemies being submerged, not from one bank to the opposite bank, but to the same bank, whence they crossed a certain gulf of the sea. "And all in Moses," that is, under the leadership of Moses, "were baptized in the cloud and in the sea," that is, by those signs that were seen, cleansed from ignorance; or from vices through faith, namely with the Egyptians submerged. Exodus 14:31: "the people feared the Lord, and they believed the Lord and his servant Moses." Or "they were baptized," that is, they received the sign of Baptism. For Baptism consists of water and spirit. John 3:5: "unless one be reborn of water and spirit." Now the cloud was a symbol of the spirit, and the sea of the water, as Damascene says.

Then, when he says "and all ate the same spiritual food," etc., after the benefits shown to Israel as it went out of Egypt, here he touches on the benefits shown in the desert. And first, the benefit of the manna; second, the benefit of the water, where: "and all drank the same drink," etc.; third, the wondrous origin of the drink, where: "for they drank," etc.; fourth, the meaning of that origin, where: "now the rock," etc. He says therefore, "and all ate the same spiritual food," namely the manna from heaven. Now he calls it spiritual, though it was bodily, because it was given miraculously; of this it is said in Wisdom 16:20: "you gave them bread from heaven." "And all drank the same spiritual drink," namely water from the rock. Numbers 20:8: "speak to the rock, and it will give you water." He struck the rock, and waters flowed. "For they drank of the spiritual rock," which is called spiritual on account of the miraculous effect, on account of the sign of what was to come. "The rock following them." "Following" is understood in two ways: that is, satisfying their will. Psalm 77:29: "he brought them their desire." For the waters followed them everywhere. Isaiah 48:21: "he brought forth water for them from the rock," etc. Or "following them," that is, signifying the truth that was to follow. "Now the rock was Christ" — not through substance, but through signification. Matthew 21:42: "this is the stone which they rejected," etc.

In another way it is read briefly of the good, thus: "I would not have you ignorant, brothers, that our fathers" — the founders of our faith — "all," the good ones, spiritually. Hence he says: "our fathers" — not theirs — "were under the cloud," as before, "and all ate the same spiritual food," that is, the body of Christ understood spiritually in a sign. Hence they ate the same spiritual food, the same, that is, as we, but a different bodily food than we; and this as regards the elders believing in Christ. They ate Christ spiritually, according to that saying: "believe, and you have eaten." "And all drank the same drink," namely the blood of Christ, in a sign. Thus he speaks of the sign and the spiritual drink through faith, not of the bodily one. "For they drank of the spiritual," etc., as before. The food and drink are to be desired, because sufficient; hence he says "all ate" — unfailing, because it is the same; useful, because the drink and food are spiritual: which is noted in the very name "spiritual," etc.

Then, when he says "but with most of them," etc., after the benefits he touches on the scourges. And first the offense, second the punishment, where: "for they were laid low." He says therefore, "but with most of them," etc., as if to say: the Jews made use of all these benefits, but "God was not well pleased with most of them" — namely, with those who offended God — but only with two, namely Caleb and Joshua, to whom alone it was granted to obtain the land of promise, Numbers 14:24. Malachi 1:10: "I have no will in you."

Above he showed what happened to the ancient Jews; here he shows that it happened not only on their own account, but for our correction. Here he first shows that the aforesaid things were done for our correction from sin; second, that for this reason they were also written, at "now all these things happened in a figure," etc. In the first part he shows that they were done for this reason, that we might be restrained from sin — first from the sin of the heart; second from the sin of deed, at "neither become idolaters," etc.; third from the sin of the mouth, at "neither murmur, as some of them," etc. In the first, he first deters by the punishment; second, from this he dissuades from the fault, at "that we may not be lusters," etc.; third he brings the wicked back to memory, at "as they also lusted," etc.

He says therefore, "now these things were done in a figure of us" — not feigned, but truly done. In a figure, I say, for this reason, namely that we, considering their punishments, may not be lusters of evil things, as they also lusted, of whom Ps. 105:14 says: "they lusted with lust in the desert." In Num. 11:4 it is said that the mixed multitude burned with desire for meats. And it should be noted that just as in good things that which is figured is far better than the figure itself — as the kingdom of heaven is better than the land of promise — so in evil things that which is figured is far worse than the figure signifying it. But according to Augustine, those punishments which they endured were a figure of Gehenna, which is greater than every punishment. Now this pertains to the wise among the Corinthians, who out of desire ate meats in the idol's temple, and scandalized the weak. Hence they were like the Jews desiring meats in the desert, and hence they were worthy also of a similar punishment.

Then, when he says "neither become idolaters," etc., he dissuades from the sin of deed, where he touches on three sins. First, idolatry; second, fornication, at "neither let us fornicate," etc.; third, the tempting of God, at "neither let us tempt," etc. In the first, he first dissuades from the vice of idolatry; second he deters by an example, at "as some of them," etc.; third he explains the example implied, at "as it is written," etc. He says therefore, "neither become idolaters," by eating things sacrificed to idols in veneration of the idol, or to the scandal of the weak, as some of them — supply: idolaters — were, Ex. 32:4 and Ps. 105:19: "and they made a calf in Horeb, and adored the graven image," as it is written. Ex. 32:6: "the people sat down" — that is, some of the people — "to eat and drink" before the idol, to whom are similar those who eat things sacrificed to idols, venerating idols, "and rose up to play" — that is, to make games, such as dances and the like — in veneration of the idol. Or "they rose up to play," that is, to adore the idol, which is similar to the play of children, who make images of clay.

Then, when he says "neither let us fornicate," etc., he touches on the sin of fornication, where he first dissuades from such a sin; second he deters by the example of the fault, at "as some," etc.; third of the punishment, at "and there fell in one day." He says therefore, "neither let us fornicate," as some of you [do] — above, 5:1: "fornication is heard of altogether among you" — as some of them fornicated, namely with the Midianite women, Num. 25:1ff., and therefore "there fell in one day twenty-three" — nay, twenty-four thousand — but the greater number does not exclude the lesser, hence it is not stated here with precision; or perhaps it is a fault of the scribes.

Then, when he says "neither let us tempt Christ," etc., he touches on the sin of tempting God, which he dissuades, first, by word; second, by example, at "as some," etc.; third, by punishment, at "and by serpents," etc. He says therefore, "neither let us tempt Christ," by distrusting his power, as those among you who despair of the resurrection, as some of them tempted God or Christ in Moses, saying: "can he prepare a table in the desert?" And therefore "they perished by serpents," until, namely, the bronze serpent was raised up, at the sight of which they were healed. Of this it is found in Num. 21:8f., and Deut. 6:16: "you shall not tempt the Lord your God."

Then, when he says "neither murmur," etc., after the sin of the heart and of deed, he dissuades from the sin of the mouth. Here he first dissuades from the vice of murmuring; second he brings forward some as an example, and first of the fault, at "as some," etc.; second of the punishment, at "and perished by serpents." He says therefore, "neither murmur" against me, or lesser ones against the greater. Wis. 1:11: "guard yourselves from murmuring." As some of them murmured against Moses. Num. 16:41: "all the congregation of the sons of Israel murmured against Moses," and therefore "they perished by the destroyer," namely by the Angel, who struck them outside the bounds of the land. Bar. 3:19: "they were destroyed, and descended to the netherworld."

It should be noted, on that phrase "they were baptized in Moses," that Damascene, in Book Four of his book, in the chapter on Baptism, distinguishes nine kinds of baptism, taking "baptisms" broadly. The first is the water of the flood, concerning which it is found in Gen. 6:11ff.; the second, the Red Sea, concerning which Ex. 14:15; the third, the water of expiation, concerning which Num. 19:20f.; the fourth, the baptism of John, concerning which Matt. 3:6; the fifth, the baptism with which Christ was baptized, Lk. 3:21; the sixth, the baptism of the Holy Spirit upon the disciples, Acts 1:5: "but you shall be baptized with the Holy Spirit"; the seventh, the baptism of penance and contrition, concerning which Ecclus. 24:30: "he who is baptized from the dead," etc.; the eighth, the baptism of blood, concerning which Lk. 12:50: "I have a baptism to be baptized with, and how am I constrained, until it be accomplished"; the ninth, the baptism of water and spirit, concerning which Jn. 3:5: "unless one be reborn of water and the Holy Spirit." Matt., last chapter: "baptizing them in the name of the Father and of the Son and of the Holy Spirit."

Then, when he says "now all these things happened in a figure," etc., having established that the aforesaid things happened on our account, here he shows that they were also written on our account. And first, that they happened in signification; second, that they were written for correction, at "now they were written," etc. He says therefore: "now these things," etc.; as if to say: these things happened to them, and this not only on account of their own sins — indeed not for their own sake — but all these things happened to them in a figure, namely of us; for that was then the time of figures.

Then, when he says "now they were written for our correction," he touches on the fact that they were written for our correction. Here three things inciting to our correction are implied. First, the examples of the ancients, which are noted in the Scriptures; second, the cause of the examples, which is our correction; third, the newest age, which is the end of the ages. He says therefore, "now they were written for our correction," because "whatsoever things were written, were written for our instruction," Rom. 15:4. "Us," I say, "upon whom the ends of the ages have come" — that is, the sixth age, which is the last age of those laboring. 1 Jn. 2:18: "my little children, it is the last hour." Because, therefore, we are in the last age of the world, we ought to be corrected by so many examples of those who came before. Or "upon whom the ends of the ages have come," that is, in whom, through faith and love of Christ, secularity has been ended, because in Phil. 3:20 it is said: "our conversation is in heaven." Hence temporal things are not promised in the time of grace, as they were in the time of the law. Hence they are not brought into a covenant, but are added. Matt. 6:33: "first seek the kingdom of God," etc. But of old they were in a covenant. Is. 1:19: "if you be willing, and hearken," etc.

Behold, therefore, examples certain, because they were written; useful, because for our correction; enduring, because "upon whom the ends," etc.

Having first dealt with the punishment of the Jews, and second with the reason for the punishment, here third he concludes that they ought, by their example, to beware of evil; where first he warns them to beware of falling; second he teaches the manner of taking care, at the words *let it not overtake you*, etc.; third he promises firm help, at the words *but God is faithful*, etc. In the first he implies four things that ought to make a wise man anxious, namely the multitude of those falling, when he says *therefore*; the uncertainty of those standing, when he adds *he who thinks he stands*, etc.; the necessity of caution, when he adds *let him take heed*; the ease of falling, when he says *lest he fall*. He says therefore *therefore*, etc., as if to say: those men, even though they made use of God's benefits, nonetheless perished on account of their sins. And so from consideration of them, he who thinks — by some conjecture — that he stands, that is, that he is in grace and charity, let him take heed, with diligent attention, lest he fall, by sinning, or by making others sin. Isaiah 14: *how have you fallen, Lucifer?* Psalm 90: *a thousand shall fall at your side*, etc. Therefore Ephesians 5: *see how carefully you walk*. Then when he says *let no temptation take hold of you*, etc., he teaches the manner of guarding against the cause, namely by guarding against temptation. Here he first teaches that some temptation is to be fled; second that some is to be endured, at the words *except what is human*. First he notes that it knocks in order to enter: hence it is called *temptation*; second that it assaults, in order to prevail: hence it is added, *let it not take hold of you*. He says therefore *temptation*, etc., as if to say: lest you fall, let temptation — namely of sin — not take hold of you, by drawing you into consent to sin, *except what is human*. This is explained in two ways. In one way, of an interior evil temptation, and then it is a permission; as if to say: let no love of sin take hold of you, except perhaps of evils, without which human life is not led. For there is no man who always does good and does not sin, 3 Kings 8:46 and 2 Paralipomenon 6:36. In the other way it is explained of the temptation of an exterior good. And then it is an exhortation, thus: let temptation not take hold of you, except what is human, namely the enduring of present tribulations for Christ's sake. Augustine: *to suffer for Christ's sake is a human temptation*. Tobit 12:13: *because you were acceptable to God, it was necessary that temptation should prove you*. Then when he says *God is faithful*, he shows the help that is ready in temptation. Here he commends God as helper, because he gives us the power of resisting, which is noted at the words *but will make with the temptation*, etc.; and perseverance, which is noted at the words *that you may be able to bear it* — truly faithful is God, who gives power that we not be conquered, grace that we may merit, constancy that we may conquer. He says therefore *faithful*, etc., as if to say: I exhort and warn you to this, because you are able: faithful is the Lord in all his words, who will not allow you to be tempted beyond what you are able: which indeed the Devil could do, if it were permitted, because *there is no power on earth that can be compared to him*, Job 41:24. And Isaiah 40:29: *he gives strength to the weary*. Therefore James 1:2: *count it all joy, brothers, when you fall into various temptations*. Augustine: *he who gives the Devil license to tempt, himself gives the tempted mercy*. The outcome, I say, is such that you may be able to bear it, lest you fail in the struggle, but may conquer: which is accomplished through humility, as Augustine says. For those do not crackle in the furnace who do not have the wind of pride.

It should be noted, on the words *he who thinks he stands*, etc., that eight things drive us toward falling. First, weakness of strength, just as children fall, and the decrepit, and the infirm — Isaiah 40:30: *they shall fall in infirmity* — which happens through tepidity in doing good and instability. Second, the burden of sins, just as donkeys fall under too heavy a burden — Psalm 35:13: *they have fallen who work iniquity* — which happens through negligence in repenting: because sin, which through penance, etc. Third, the multitude of those pulling, just as a tree or a house falls when many pull it down — above: *let us not commit fornication*, etc. — which happens through the assault of enemies. Fourth, the slipperiness of the roads, just as the incautious fall on slippery ground — Ecclesiasticus 28:30: *take heed lest you slip with your tongue, and fall, and in the sight*, etc. — which happens through incautious guarding of the senses. Fifth, the variety of stumbling-blocks, just as a bird caught in the midst of snares — Proverbs 19:8: *these in chariots*, etc.; Proverbs 24:16: *seven times a day the just man falls* — which happens through the corruption of creatures. Sixth, ignorance of what is to be done, just as the blind easily fall — Matthew 15:14: *if the blind lead the blind*, etc. — which happens through negligence in learning necessary things. Seventh, the examples of those who fall, just as the angels fell after the example of Lucifer — Psalm 90:7: *a thousand shall fall at your side*, etc.; Proverbs 25:26: *a troubled fountain and a corrupted spring is the just man falling down before the wicked* — which happens through imitation of the wicked. Eighth, the heaviness of bodies — for the body that is corrupted weighs down the soul, like a stone on the neck of one swimming — Job 14:18: *a falling mountain comes to nothing* — which happens through excessive indulgence of the flesh.

Above, from his consideration of the punishment of the Jews, he warned them to abstain from committing similar sins; here he specifically warns them to beware of eating things sacrificed to idols. Here he first sets down the warning to beware of things sacrificed to idols; second, he adds the reason for the warning, at "what then do I say," etc.; third, he teaches the manner of being on guard concerning the things spoken of, at "whatever is sold in the shambles, eat," etc. In the first, he warns to beware of eating things sacrificed to idols, first from fear of a like punishment; second from the communion of the holy altar, at "I speak as to prudent men," etc.; third from the likeness of the legal sacrifice, at "behold Israel according to the flesh," etc. In the first, that they might obey his words, he first argues by way of inference, when he says "wherefore"; second he entices by coaxing, when he adds "my dearest"; third he instructs by exhorting, when he adds "flee," etc.

He says therefore "wherefore," etc., as if he were saying: because the sacraments alone do not save, and he who falls is punished, and the help of God is not lacking, wherefore, my dearest, flee from the worship of idols, that is, from all veneration of an idol. The Gloss: therefore the Apostle exhorts these to flee from the superstition of idolatry — either lest the wise eat things sacrificed to idols with the scandal of the weak, to whom they would seem to be practicing idolatry; or lest the weak themselves be idolaters, by eating in veneration of the idol. Flee therefore from the worship of idols, whether putative, as regards the eating of the wise, or real, as regards the eating of the weak.

Then when he says "I speak as to prudent men," etc., he warns to beware of eating things sacrificed to idols from the communion of the sacrament of the altar. Here he first submits what he is about to say to their judgment; second he shows what that is, namely that through the communion of the Eucharist we are made one with Christ, at "the cup of blessing," etc.; third he proves that this is so, that we are all one in his mystical body, at "because one bread," etc.

He says therefore "as to prudent men," etc., as if he were saying: that you may flee, I speak to you as to prudent men. Or thus: I speak to you something lofty, namely what follows, as to prudent men. Or thus: I speak to the weak, namely those who are among you, as I have spoken above to the prudent. And therefore, judge yourselves, you who are the greater ones, what I say — Job 31:13: "If I have despised to submit to judgment with my servant." Judge, I say, this which follows: "the cup of blessing," that is, the drink of the cup, by which those partaking are blessed, Luke 22:20: "likewise also the cup after he had supped, saying: this cup," etc. "Which we bless," that is, which we the faithful exalt by believing and giving thanks; or "which we bless," that is, which we the priests consecrate — is it not the communion of the blood of Christ? Making us one with him, according to that saying of Augustine: "nor shall you change me into you, as the food of your flesh, but you shall be changed into me." His reasoning, then, is this: just as one who partakes of the cup of the Lord becomes one with him, so one who partakes of the cup of demons becomes one with them; but union with demons is most of all to be fled, therefore also the partaking of things sacrificed to idols in veneration of them. And therefore flee from the worship of idols. And "the bread which we break," that is, the taking of the bread broken at the altar — is it not the partaking of the body of the Lord? Making us one with Christ, because under the appearance of bread the body of Christ is taken.

Then when he says "because one bread," etc., he shows that we are all one in his mystical body. Here he first sets forth the unity, second he adds the reason for the unity, at "all who of one," etc. In the first he touches on a twofold unity: the first, of incorporation, by which we are transformed into Christ, when he says "one bread," etc.; the other, of life and sense, which we receive from Christ the head, when he adds "and one body," etc. He says therefore "because one," etc., as if he were saying: by this it is clear that we are one with Christ, because there is one bread, by the union of faith, hope, and charity, and we, many, are one body, through the ministering of works of charity — the body, namely, of that head who is Christ. "Many," I say, namely all who partake of one bread, that is, of the body of Christ, and of one cup, that is, of the blood, by a worthy partaking, namely spiritual, not only sacramental. Augustine: "Understand — the Church of Christ is called one bread and one body for this reason, that just as one bread is composed of many grains, and one body of many members, so the Church of Christ is joined together out of many faithful bound together by charity." Concerning this unity it is spoken below in chapter 12.

Here a question is raised concerning that passage, "all were baptized in Moses." The Gloss: "purified through those legal things that were seen." On the contrary, the legal observances did not justify. I answer: they justified dispositively, from afar, not causatively, because by way of a sign, not of a cause.

Likewise concerning that passage, "and the rock was Christ," the Gloss: "it was not the rock that gave the waters, but Christ." Against this, Numbers 20:8: "speak to the rock, and it shall give you waters." I answer: the rock gave the water originatively, not effectively.

Likewise concerning that passage, "all the same food," the Gloss: "if anyone shall eat of this bread, he shall not die forever — namely he who eats with the heart, not he who presses with the mouth." Against this: therefore it is not necessary to eat sacramentally. I answer: not he who presses with the mouth — alone, that is.

Likewise concerning that passage, "the same spiritual drink," the Gloss: "the effect is the same in those sacraments, but not as much as in ours." Against this, the old sacraments did not effect what they figured. I answer: the effect is the same, but otherwise: for that of those is by way of a sign, that of ours by way of a cause.

Likewise concerning that passage, "but these things were done in a figure," the Gloss: "all punishments are less than Gehenna." Against this, the lack of the vision of God is greater than Gehenna, according to Chrysostom. I answer: he speaks of temporal punishments.

Likewise concerning that passage, "he who stands, let him take heed lest he fall," the Gloss: "not that anyone is without a fall." Against this, many are without mortal sin. I answer: a fall is twofold — one from the Lord, through mortal sin; the other in the Lord, through venial sin.

Likewise concerning that passage, "God is faithful," the Gloss: "he who gives the Devil license to tempt gives mercy to those tempted." Against this, what is done by license is done licitly; therefore it is licit for the Devil to tempt. I answer: "license" is taken here for permission, not for a grant.

Likewise, "judge ye yourselves." Against this, it is not for inferiors to judge the deeds of superiors. I answer: they ought not to judge by the judgment of superordination, but it is permitted by the judgment of discretion.

Likewise concerning that passage, "we bless," the Gloss: "we priests." Against this: that which is lesser is blessed by the greater. I answer: in the sacrament of the altar, the blessing of the priest is borne upon the term from which, that is, upon the bread, not upon the term to which, that is, the body of Christ.

Likewise, "the bread which we break," etc. Against this: at that point there is no longer bread there. I answer: the thing signified is put for the sign, that is, "bread" for the appearance of bread.

Likewise concerning that passage, "is it not the partaking," etc., the Gloss: "he is eaten in parts in the sacrament, and remains whole in heaven." Against this: Christ under the sacrament is impartible. I answer: he is eaten in the parts of the sacrament, not of himself.

Likewise, in the same place, the Gloss: "in that sacrament he commended his body and blood, that is, he made us the same." Against this: he did not make us the true body of Christ. I answer: the "that is" here means whose signification it is, whence the relation is a simple one.

Above he warned them to abstain from eating things sacrificed to idols, first out of fear of a like punishment, second from the communion of the altar; here, thirdly, he warns them to the same by the likeness of the legal sacrifice. In this, first he arouses attention; second he shows his proposition, at "are not they that eat of the sacrifices." He says therefore "behold." This is read in two ways. In one way concerning the sacrifices of the Jews, in another way concerning the rite of the gentiles. In the first way, this word which he says, "Israel," is of the accusative case; in the other way, of the vocative. In the first way thus, as if he were to say: we, being many, are one body, who partake of one bread and of one cup. And this is plain through this likeness: "behold Israel according to the flesh" — supply, walking, that is, serving carnal sacrifices. He says this to distinguish it from Israel according to the spirit. Concerning both, Rom. 2:28: "for not he who is openly a Jew," et cetera. "Are not they that eat of the sacrifices" — the legal ones — "partakers of the altar" — the legal one? Just as they who eat the flesh and blood of Christ are partakers of his body. In the second way it is read thus: "behold, O Israel" — O you who are Israel, seeing spiritually, namely God; behold, I say, "the things that are according to the flesh," that is, in the carnal rite of idolatry. "Are not they that eat of the sacrifices" — namely, those immolated to idols — "partakers of the altar" — of demons and of idols? As if he were to say: yes. His reasoning therefore is this: they who eat the sacrifices offered to the altar are partakers of the altar. By like reasoning, they who eat the sacrifices immolated to idols are partakers of idols, or of demons.

Then, when he says "what therefore do I say?," etc. — above he set down the warning to beware of eating things sacrificed to idols; here he sets down the cause of the warning. He sets down four causes why they ought to abstain from things sacrificed to idols: first, to avoid the company of the demon; second, to avoid exclusion from the sacred communion, at "because you cannot drink the cup of the Lord," etc.; third, to avoid the indignation of God, at "do we provoke the Lord to jealousy?," etc.; fourth, on account of the injury of the brethren, at "all things are lawful to me," et cetera. In the first, first he shows by this that he does not say this because he reckons an idol, or a thing sacrificed to an idol, to be of any power; second, that it is rather for this reason, because it is immolated to demons, at "but the things which they sacrifice," etc.; third, that he does not wish them to be companions of demons, at "but I would not that you should be made partakers," et cetera.

He says therefore: "what then?" As if he were to say: I warn you to beware of things sacrificed to idols. What then do I say? That is, what do I seem to be saying by this warning? Is it this — supply, that that which is sacrificed to idols is something, or of some power, so as to harm, or that an idol is something worthy of veneration? As if he were to say: no. Ps. 134:17: "for neither is there any spirit in their mouth." But I say this rather, that "the things which the gentiles sacrifice," they sacrifice to an idol, to a demon, "and not to God." Ps. 95:5: "all the gods of the gentiles are demons." Deut. 32:17: "they sacrificed to demons, and not to God."

Then, when he says "but I would not that you should be made," etc., he shows that he does not wish them to be made companions of demons, which would happen if they shared in the table of idols. And this is what he says: "but I would not that you," who are the faithful, "should be made companions of demons" — namely, by eating of those things which are sacrificed to idols. 2 Cor. 6:14 f.: "what fellowship has light with darkness, or what agreement has Christ with Belial?"

Then, when he says "you cannot drink the cup," et cetera. Behold the second reason why one must abstain from things sacrificed to idols, which is this: everything that excludes from the communion of the body and blood of Christ is to be avoided; the eating of things sacrificed to idols is of this kind; therefore it is to be avoided. First, therefore, he shows that eating of this kind excludes from the communion of the blood of Christ; second, that it also excludes from the communion of the body of Christ, at "you cannot be partakers of the table of the Lord," et cetera. He says therefore "you cannot," etc., as if he were to say: I do not wish you to be made companions of demons. Now he says this for this reason: because "you cannot drink the cup of the Lord" — by a spiritual drinking, not a merely sacramental one; Ps. 115:13: "I will take the chalice of salvation" — "and the cup of demons," at the same time: and this as regards the sacrament of the blood. "You cannot be partakers of the table of the Lord," as regards the sacrament of the body, "and of the table of demons." Matt. 6:24: "no man can serve two masters." Behold therefore a fruitful cup, because precious to drink spiritually, because pure and clean in a special way as the Lord's, because it is not given usefully to the unclean. Likewise it can be said of the table.

Then, when he says "do we provoke the Lord to jealousy?," etc., behold the third reason, which is this: everything that provokes the wrath of God is to be avoided; the eating of things sacrificed to idols is of this kind, therefore it is to be avoided. First, therefore, he shows that God is provoked by such eating; second, that it is foolish to provoke him, at "are we stronger than he?," et cetera. He says therefore "do we provoke to jealousy," that is, do we wish to provoke the Lord to wrath, by eating things sacrificed to idols? Or thus, "do we provoke the Lord to jealousy," that is, do we envy him, so that we do this as it were in contempt of him? Deut. 32:16: "they provoked him with gods." "Are we" — as if he were to say: we ought not to provoke him. "Are we stronger than he?" As if he were to say: no. Job 9:19: "if strength be sought, he is most mighty." For it is foolish to provoke one stronger than oneself.

It should be noted, concerning that phrase "but I would not that you should be made companions," that there is a good fellowship and an evil one, and each is fourfold. There is, then, a good fellowship: first, of the divine persons, concerning which 1 John 1:3: "that we may have fellowship with God, and our fellowship be with the Father and with his Son Jesus Christ." And this the highest delight requires, because the possession of nothing is delightful without a companion. Second, of the holy angels, concerning which Tob. 5:27: "for I believe that a good angel of God accompanies him," and this the dignity of man requires. Jerome: "great is the dignity of souls," et cetera. Third, of just men, concerning which Gal. 2:9: "James and John gave to me and to Barnabas the right hands of fellowship," and this our own advantage requires. Eccles. 4:9: "two are better," et cetera. Fourth, of the blessed, concerning which Apoc. 1:9: "I John, your companion and brother in tribulation and in the kingdom," and this a common happiness requires; for if we are companions of the suffering, we shall also be companions of the consolation, 2 Cor. 1:7.

The evil fellowship is likewise fourfold: first, on the part of the wicked, concerning which Isa. 1:23: "your princes are faithless, companions of thieves." This is the fellowship of Herod and Pilate in the crucifixion of Christ. Second, of hypocrites, concerning which Job 30:29: "I was a brother to dragons, and a companion to ostriches," which seems to have wings and cannot fly. This is the fellowship of the fox and the wolf. Third, of demons, concerning which Job 18:15: "let there dwell in his tabernacle the companions of him that is not." This is the fellowship of the cat and the mouse, of the executioner and the ox. Fourth, of the damned, concerning which 2 Cor. 6:14: "what fellowship has light with darkness?" This is the fellowship of those imprisoned in the fire.

Then, when he says "all things are lawful to me," etc., the fourth reason is set down, which is this: everything that harms the salvation of one's neighbors is to be avoided; but the eating of things sacrificed to idols is of this kind, therefore it is to be avoided. First he shows that such eating does not profit the one who eats; second, that it harms another, at "all things are lawful to me," et cetera.

He says therefore "all things are lawful to me," etc., as if he were to say: if I should say that those sin who eat things sacrificed to idols, I do not for that reason say that foods are unlawful in themselves, because all things that pertain to food are lawful to me. Or: "and if all things are lawful to me, yet not all things are expedient," that is, they help me in my course. Similarly above, 6:12. "All things are lawful to me," that is, even if all things were lawful to me, yet not all things edify one's neighbors, but those things which belong to charity; above, 8:1: "knowledge puffs up, charity edifies." And because not all things edify, "let no one seek only what is his own," for charity "seeks not the things that are her own," below, 13:5, "but that which is another's," that is, that which profits another. But alas — it is said in Phil. 2:21: "all seek the things that are their own." The apostle, therefore, is to be heeded, who both teaches the truth and counsels the good. He teaches a twofold truth, namely, of what is expedient for oneself, because "all things are lawful, but not all are expedient," and of edification for others, because "all things are lawful, but not all things edify." He counsels a twofold good, namely, of what is expedient for oneself, "let no one seek only what is his own," and of edification for others, "but that which is another's."

Above he warned to beware of things sacrificed to idols, and set down a fourfold reason for his warning: here, thirdly, he teaches the manner of beware of the aforesaid, showing how it is lawful to eat, and how it is not. First, therefore, he shows whether it is lawful to eat; second, when it is not lawful, at "but if someone should say," etc.; third, what they ought to attend to in both cases, at "whether therefore you eat," etc.

In the first part he first sets down two cases in which it is lawful to eat things sacrificed to idols. The first, when one eats by himself; the second, when with others, at "but if any of the unbelievers," etc. Or: the first, when one does not know it was sacrificed to idols; the second, when it is not to the scandal of one's neighbor. In the first case he first touches on the permission to eat, second he supplies a caution for the eating, at "asking nothing," etc.

He says therefore, "whatever is sold in the shambles," that is, is sold, etc.; as if to say: because it is lawful to eat, but it is not expedient at times, therefore eat in this way. "Whatever is sold in the shambles," that is, is sold, "eat," if you wish. "For every creature of God is good, and nothing is to be rejected," etc. 1 Tim. 4:4. You, I say, "asking nothing," namely whether it was sacrificed to idols or not, and this for the sake of conscience, of the weak one standing by.

"The earth is the Lord's," etc. As if to say: you can safely do this, because "the earth is the Lord's, and its fullness," that is, all things with which the earth is filled. Ps. 49:10: "for all the beasts are mine." Ambrose on this passage: "that which is the Lord's cannot be unclean; but all flesh is the Lord's, therefore of themselves they are clean and licit."

Then, when he says "but if anyone invites you," etc., he shows when it is lawful to eat things sacrificed to idols together with others, namely, when they are given at a banquet, and it is unknown to the weak that they were sacrificed to idols. Here four things expedient for any guest are implied: namely, that he not be shameless, by thrusting himself in, which is noted at "if anyone invites you"; that he not be offensive in refusing, which is noted at "and you are willing to go"; that he not be burdensome in asking, which is noted at "whatever is set before you"; that he not be indiscreet in speaking, at "asking nothing."

He says therefore, "if any of the unbelievers," that is, of the Gentiles. For to eat with Jews is forbidden, 28, question 1, chapter Omnes, where it is said thus: "let all henceforth, whether clergy or laity, avoid the banquets of Jews, nor let anyone receive them to a banquet, since, because Jews do not use common foods among Christians, it is unworthy and sacrilegious for their foods to be taken by Christians." If therefore any of the unbelievers, that is, of the Gentiles, "invites you to dinner, and you are willing to go," that is, the invitation pleases you, "eat whatever edible thing is set before you." It is a permission, not a command. Lk. 10:8: "eat the things that are set before you." You, I say, "asking nothing," whether it was sacrificed to idols or not. And this for the sake of the conscience of the weak.

Then, when he says "but if someone should say," etc., he shows when it is not lawful to eat. Here he assigns a threefold reason why it is not lawful to eat: first, on account of another's conscience; second, on account of one's own condemnation, at "for why is my liberty," etc.; third, on account of the blasphemy of the ignorant, at "if I partake with thanksgiving," etc.

The first reason is this: nothing should be done knowingly that injures the conscience of the one who does it, but the eating of a thing sacrificed to idols is of this kind; therefore nothing of this sort should be done. First, therefore, he sets forth the knowledge of the thing sacrificed to idols; second, he dissuades from eating it, at "do not eat," etc.; third, he adds the reason for this, at "because of him who pointed it out."

He says therefore, "but if someone should say," even unasked, "this has been sacrificed to idols, do not eat"; and this on account of him "who pointed out" that this was sacrificed to idols, lest, namely, he believe that you eat in veneration of the idol — not that the food is in itself unclean. Rom. 14:14: "I know and am confident in the Lord, that nothing is common through him, except to him who reckons anything to be common." But also on account of the conscience of the other weak ones. But the conscience, not your own, which is firm, but another's, namely the weak one's, 2 Cor. 6:3: "giving no offense to anyone."

Then, when he says "for why is my liberty," etc. Behold now the second reason, which is this: what leads to the judgment of one's own condemnation is to be avoided; but the eating of a thing sacrificed to idols with the scandal of one's neighbor is of this kind; therefore such eating is to be avoided. And this is what he says, "for why," etc., as if to say: do not eat on account of the conscience of the weak one; for why is my liberty — that is, what is free to me — judged by another's conscience? That is, it becomes damnable to me on account of another's conscience, by reason of scandal. As if to say: if I eat to another's scandal, I so act that I render myself damnable. Matt. 18:6: "whoever shall scandalize one of these little ones, it is expedient for him that a millstone be hung," etc. Why then do I act thus? As if to say, I act badly.

Then, when he says "if I partake with thanksgiving," etc. Behold the third reason, thus: the occasion of falling into the blasphemy and reproach of others is to be guarded against; but by eating a thing sacrificed to idols, I eat in such a way with scandal; therefore, etc. Here he first touches on the due manner of eating, second, nevertheless, the blasphemy of the foolish, at "why am I blasphemed." He says therefore, "if I with thanksgiving," that is, with an act of thanksgiving, "partake," that is, eat. For food is always to be taken thus, Jn. 6:11: "giving thanks, he blessed and broke." "Why am I blasphemed?" By the ignorant, saying that I am worshipping idols. I am blasphemed, I say, for the very reason that I give thanks, that is, because by giving thanks I partake. Rom. 14:16: "let not therefore your good name be blasphemed."

Having dealt with when it is lawful to eat of things sacrificed to idols and when not, here he shows what, in both cases, they ought to intend: first with respect to God, because they ought to seek his glory; second with respect to the neighbor, because they ought to guard against his offense, at "be without offense," etc. In the first part, he first introduces a manifold act; second, he urges the due intention of the acts, at "all things in the glory of God," etc.

He says therefore "whether... therefore," etc., as if to say: because these evils occur, therefore whether you eat, or drink, which are works of necessity, or do anything else, do all things to the glory of God, and with invocation of the Creator, with that intention, that God may be praised and glorified. Matthew 5:16: "thus let your light shine before men," etc. Colossians 3:17: "whatever you do, in word or deed, do all things to the glory of God." Augustine, on Psalm 34, sermon 2, at the end: "If these things are done rightly, they are praises of God. Let not therefore only your voice sound the praises of God, but let your works also agree with your voice. For when God is praised for a good work, you praise God, and when God is blasphemed for your evil work, you blaspheme God."

Then when he says "be without offense," etc., he warns them to guard against the offense of others, and he urges this first by word, second by example, at "as I also in all things," etc. Where he sets himself as an example: first, of peaceable conduct; second, of fruitful action, at "not seeking what is profitable to me," etc.; third, of right intention, at "that they may be saved." Happy is he whose conduct is lovable, whose action is useful, whose intention is wholesome.

He says therefore "without offense," etc., as if to say: that all things may be done to the glory of God, be without offense to the Jews, who do not worship idols, and are therefore scandalized by such eating; and to the Gentiles, who worship idols, and are therefore confirmed in error by such eating; and to the Church of God, as regards those weak in faith, who are offended by it. The Jews are under the law, but are not under faith; the Gentiles are neither under the law, nor in faith; the Church of God is both under the law and in faith. Romans 12:18: "if it be possible, as much as is in you, having peace with all men." "As I also in all things please all men," as one who conducts himself without scandal. "I," he says, "not seeking what is profitable to me only, but what is profitable to many." Behold the best way of pleasing all: if the benefit of all, not private advantage, is sought. "Charity," I say, "does not seek the things that are her own." What is profitable, I say, to many, and this not for some temporal advantage, but to this end, that they may be saved. Philippians, last chapter: "I seek not the gift, but the fruit."

It should be noted that there are many things which deservedly make men pleasing. First, prudence in counsels, as an advocate pleases his client, a steward pleases his prince. Genesis 41:37: "the counsel pleased Pharaoh, and all his servants." Ecclesiasticus 20:29: "a prudent man will please the great." Second, cleanness in deeds, as a spouse pleases a spouse, an instrument pleases its user. 1 Kings 2:26: "but the child Samuel grew and advanced, pleasing both God and men." Not so the sons of Heli. Third, piety in intercessions, as a physician pleases the sick, a staff pleases the old man. Whence concerning the burial of Abner it is said, 2 Kings 3:36: "all things that David did pleased them," etc. Fourth, wisdom in words, as light pleases the traveler, greenness pleases the sight. Joshua 22:33: "the word pleased all who heard it." Ecclesiasticus 20:29: "a wise man in words will advance himself, and a prudent man will please the great." Fifth, clemency in answers, as flavor pleases the taste, melody pleases the ear. 2 Chronicles 10:7: "if you will please this people, and soothe them with clement words, they will serve you at all times." Sixth, fortitude in wars, as a boxer pleases the one who hires him, a soldier pleases his prince. 1 Kings 18:22: "the servants of Saul said to David: behold, you please the king, and all his servants love you." Seventh, generosity in benefits, as rain pleases the parched earth, as a spring pleases the thirsty. 1 Maccabees 14:4, concerning Simon: "he sought the good of his nation, and his power pleased them."

Here a question is raised concerning that saying, "I would not have you be partners of demons." The Gloss: to this kind belong the things that are done by hanging or binding certain things. On the contrary: therefore the hanging of herbs around the neck, or of little papers, which is customarily done, pertains to idolatry. Response. Either the herbs have from nature a natural power toward that effect, or they do not. In the first case it does not pertain to idolatry, but in the second it does. Similarly with little scrolls: either they contain only sacred words, and are believed on this account to have power, or not. In the first case it does not pertain to idolatry, but in the second it does.

Again, concerning that saying, "all things are lawful to me," the Gloss: by the power of free will, and the teaching of the natural law. On the contrary, according to the natural law many things are unlawful. I respond. Here he speaks specifically about foods.

Again, in the same place, the Gloss: those things are forbidden by the precept of the Lord. I respond. Those precepts were for a time, and have been revoked.

Again, "asking nothing." On the contrary, Tobit 2:21: "see lest perhaps it be stolen." I respond. It is not similar, because it is not lawful to eat stolen food in itself, but it is lawful to eat what has been sacrificed to an idol, unless on account of another's scandal.

Again, "do all things to the glory of God." On the contrary: therefore no act is indifferent. I respond. This reference to the glory of God is understood either in act, or in the aptitude for being so referred, which is found not only in good things, but also in indifferent things.

Again, "the earth is the Lord's, and the fullness." On the contrary, the same reasoning held under the law. Therefore if all things are now clean, because they are the Lord's, they were so then too. I respond. They were called unclean by the reckoning of the law, but not by their own nature.

Again, "as I in all things please all men." On the contrary, Galatians 1:10: "if I pleased men, I should not be the servant of Christ." Again, how did he please his persecutors? I respond to the first: he wished to please men for God's sake, not for his own. To the second argument, this is understood not of all generally, but of churchmen, according to the Gloss.