Clement of Alexandria
Ante-Nicene · to AD 325 · 904 passages across 53 books
Commentary
1 Corinthians 13:7
· 2 passages
Beareth all things, believeth all things, hopeth all things, endureth all things.
But the perfect man, out of love, "beareth all things, endureth all things," "as not pleasing man, but God." Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him.
But love is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth." "Blessed is he who shall eat bread in the kingdom of God." But the hardest of all cases is for charity, which faileth not, to be cast from heaven above to the ground into the midst of sauces. And do you imagine that I am thinking of a supper that is to be done away with? "For if," it is said, "I bestow all my goods, and have not love, I am nothing."
1 Corinthians 13:11
· 3 passages
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
And the expression, "When I was a child, I thought as a child, I spoke as a child".
"When I became a man "again Paul says, "I put away childish things."
"When I became a man "again Paul says, "I put away childish things."
"When I became a man," again Paul says, "I put away childish things." It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror.
And the expression, "When I was a child, I thought as a child, I spoke as a child," points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly.
1 Corinthians 13:12
· 2 passages
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
We know ourselves by reflection, as in a mirror. We contemplate, as far as we may, the creative cause on the basis of the divine element in us.
In saying, therefore, "I have given you milk to drink "has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able "may indicate the clear revelation in the future world, like food, face to face. "For now we see as through a glass "the same apostle says, "but then face to face.".
Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face."
Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face."
1 Corinthians 13:13
And now abideth faith, hope, charity, these three; but the greatest of these is charity.
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."
1 Corinthians 14:6
Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
Wherefore also the apostle says, "I shall profit you nothing, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine."
1 Corinthians 14:9-13
So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.
The apostle thus speaks: "So likewise ye, except ye utter by the tongue a word easy to be understood, how shall ye know what is spoken? for ye shall speak into the air. There are, it may be, so many kind of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me." And, "Let him that speaketh in an unknown tongue pray that he may interpret."
1 Corinthians 14:20
Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: "Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men."
1 Corinthians 15:29
Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
And when the Apostle said, "Else what shall they do who are baptised for the dead?"... For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence. "If the dead rise not why, then, are we baptised?" Therefore we are raised up "equal to angels," and restored to unity with the males, member for member. Now they say "those who are baptised for us, the dead," are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, "for the angelic redemption" that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessar…
And when the Apostle said, "Else what shall they do who are baptised for the dead?"... For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.
"If the dead rise not why, then, are we baptised?" Therefore we are raised up "equal to angels," and restored to unity with the males, member for member. Now they say "those who are baptised for us, the dead," are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, "for the angelic redemption" that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted, as Theodotus says.
"If the dead rise not why, then, are we baptised?" Therefore we are raised up "equal to angels," and restored to unity with the males, member for member. Now they say "those who are baptised for us, the dead," are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, "for the angelic redemption" that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted, as Theodotus says.
1 Corinthians 15:32
· 2 passages
If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
But not to-morrow in truth, but already, are these dead to God; burying their dead, that is, sinking themselves down to death.
Accordingly to the Corinthians (for this is not the only instance), while discoursing on the resurrection of the dead, he makes use of a tragic Iambic line, when he said, "What advantageth it me if the dead are not raised? Let us eat and drink, for to-morrow we die. Be not deceived; evil communications corrupt good manners."
1 Corinthians 15:34
Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
"Be sober as is right, and sin not; for some have not the knowledge of God," that is, those who sin. "For we wrestle not against flesh and blood, but against spiritual powers."
1 Corinthians 15:41
There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
Conformably, therefore, there are various abodes, according to the worth of those who have believed. To the point Solomon says, "For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord." For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel-the thirty, the sixty, the hundred.
1 Corinthians 15:50
Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
"For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit in corruption.".
"Hoc autem dico, fratres, quod caro et sangnis regnum Dei non possunt possidere, neque corruptio possidet in corruptionem."
"Hoc autem dico, fratres, quod caro et sangnis regnum Dei non possunt possidere, neque corruptio possidet in corruptionem."
1 Corinthians 15:53
For this corruptible must put on incorruption, and this mortal must put on immortality.
For, lo, this mortal shall put on immortality; when the insatiableness of desire, which rushes into licentiousness, being trained to self-restraint, and made free from the love of corruption, shall consign the man to everlasting chastity.
1 Corinthians 15:55
O death, where is thy sting? O grave, where is thy victory?
For He by His own passion rescued us from offences, and sins, and such like thorns; and having destroyed the devil, deservedly said in triumph, "O Death, where is thy sting?"
1 John 1:1
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
"That which was from the beginning; which we have seen with our eyes; which we have heard." Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle. What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbea…
"That which was from the beginning; which we have seen with our eyes; which we have heard."
Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.
What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.
"And our hands have handled of the Word of life; "that is, He who came in the flesh became capable of being touched.
Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.
What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.
"And our hands have handled of the Word of life; "that is, He who came in the flesh became capable of being touched.