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Clement of Alexandria

Ante-Nicene · to AD 325 · 904 passages across 53 books

Commentary

61–80 of 904
1 Corinthians 10:1

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;

For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But "all have not knowledge. For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink;" clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: "But with all of them He was not well pleased."
1 Corinthians 10:7

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.

For the law is the training of refractory children. "Having feasted to the full "accordingly, it is said, "they rose up to play; "
1 Corinthians 10:8

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

1 Corinthians 10:20

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.

"For I would not that ye should have fellowship with demons," says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things with suspicion, "who are drawn away by a morsel of flesh."
1 Corinthians 10:23 · 2 passages

All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

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 those that do all that is lawful, quickly fall into doing what is unlawful. And just as righteousness is not attained by avarice, nor temperance by excess; so neither is the regimen of a Christian formed by indulgence.
Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not." And, "Let no one seek his own advantage, but also that of his neighbour," so as to be able at once to do and to teach, building and building up.
1 Corinthians 10:24

Let no man seek his own, but every man another's wealth.

And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad." "Faith, hope, love; but the greatest of these is love." Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not." And, "Let no one seek his own advantage, but also that of his neighbour," so as to be able at once to do and to teach, building and building up.
1 Corinthians 10:25

Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake." Similarly he has enjoined to purchase "what is sold in the shambles" without curious questioning.
1 Corinthians 10:26 · 3 passages

For 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"), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything.
But "the earth is God's, and the fulness thereof," says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.
And, "Let no one seek his own advantage, but also that of his neighbour," so as to be able at once to do and to teach, building and building up. For that "the earth is the Lord's, and the fulness thereof," is admitted; but the conscience of the weak is supported. "Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."
1 Corinthians 10:27

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.

"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."
1 Corinthians 10:29-31

Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

"Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God"—what you are commanded to do by the rule of faith.
1 Corinthians 10:31

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

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"
1 Corinthians 11:1 · 2 passages

Be ye followers of me, even as I also am of Christ.

If you imitate Paul as he imitated Christ, then you will be imitating Christ as he represented God.
And openly and expressly the apostle, in the first Epistle to the Corinthians says, "Be ye followers of me, as also I am of Christ," in order that that may take place. If ye are of me, and I am of Christ, then ye are imitators of Christ, and Christ of God. Assimilation to God, then, so that as far as possible a man becomes righteous and holy with wisdom, he lays down as the aim of faith, and the end to be that restitution of the promise which is effected by faith.
1 Corinthians 11:3

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if "the man is head of the woman, and God of the man".
"For I would have you know "says the apostle, "that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. For neither is the woman without the man, nor the man without the woman, in the Lord."
And if "the Lord is head of the man, and the man is head of the woman" the man, "being the image and glory of God, is lord of the woman."
The head is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."
1 Corinthians 11:5

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.
1 Corinthians 11:14

Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

The Word prohibits us from doing violence to nature by boring the lobes of the ears. For why not the nose too?-so that, what was spoken, may be fulfilled: "As an ear-ring in a swine's nose, so is beauty to a woman without discretion." For, in a word, if one thinks himself made beautiful by gold, he is inferior to gold; and he that is inferior to gold is not lord of it. But to confess one's self less ornamental than the Lydian ore, how monstrous!
1 Corinthians 11:15

But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

But additions of other people's hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyter lay his hand? Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if "the man is head of the woman, and God of the man," how is it not impious that they should fall into double sins? For they deceive the men by the excessive quantity of their hair; and shame the Lord as far as in them lies, by adorning themselves meretriciously, in order to dissemble the truth. And they defame the head, which is truly beautiful.

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