Chapter X.
(Vers. 1, 2.)
(Verse 1, 2.) For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea (Exodus 13:21; 14:22). He wants us to be solicitous by the example of the Jews, who offended through their negligence (Numbers 9:22). Therefore, he says that they were under the cloud, because all the things that happened were made in the likeness of us, so that they would have the image of our reality. For being covered by a cloud and having been saved from their enemies, they are called baptized when they are freed from death. For they, that is, the Egyptians who died in the sea, while these, led by Moses, pass through successfully, were saved from death: which surpasses baptism. For not their past evils were imputed to them, but they were purified through the sea and the cloud, prepared to receive the Law, and the form of our future sacrament.
(Vers. 3, 4.)
(Vers. 3, 4.) And all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and that Rock was Christ. The manna and water (Exod. XVI, 15; XVII, 6) that flowed from the rock are called spiritual because they were not prepared by the law of the world, but were created for a time by the power of God without the mixture of elements, containing in themselves the figure of a future mystery, which we now partake in remembrance of Christ the Lord. Therefore, the bread of angels is called so because it was created with the same power by which the angels exist. This signifies that He who was to come from heaven would spiritually nourish. Thus, the manna first came from heaven on the Lord's day to satisfy the people; however, the following rock is called which is understood as Christ. For where the help of man failed them, Christ was present; therefore, it followed that where it failed, He would come to their aid. For it was not the rock that gave water, but Christ.
(Vers. 5.)
(Verse 5.) But God did not favor many of them. Therefore, he said this because they did not understand the received favor. For they were prostrated in the desert (Num. 26:65). It is fitting that one who has achieved great things should doubt in small things; not only does he not obtain these, but he also loses those. Therefore, since he has exhorted us to strive for better things above, he also says that he himself labors to be worthy of the promise. Now, in order to compel and persuade us with the terror of this example, he says that the Jews at that time received the gift of God and the grace, just as we did. And because they were negligent and doubted God's promise, they were prostrated in the desert. He showed that he himself must be afflicted in order not to be found in their number. Therefore, we must strive to become imitators of him.
(Vers. 6, 7.)
(Vers. 6, 7.) These things, however, were done in the form of ourselves, so that we would not desire evil as they also desired. This is the sense and reason that I mentioned above. Nor did they serve idols, as some of them did. Now he addresses those who, while reclining in idolatry, thought that it was not a sin. As it is written (Exod. XXXII, 6): The people sat down to eat and drink, and rose up to play: before the idol without a doubt; so that they would not believe themselves to be free from the crime, who feasted in idolatry. Now when Moses had gone up to the mountain before God, the calf idol having been made, for the purpose of offering dedication: The people sat down to eat and drink, and they rose up to play. This is indulgence, because they were always entertained, they were found to be unfaithful in the matters of God. Therefore, it warns us not to fall into this lack of confidence through the consent of indulgence in idolatry.
(Vers. 8.)
(Verse 8.) Neither let us commit fornication, as some of them committed, and fell in one day twenty-three thousand men (Num. XXV, 1). This was their punishment, when they defiled themselves with the Midianite women; for the anger of God was kindled against them, and was appeased by the zeal of Phinehas the priest, who had a fervent devotion to God, so that not more of them were destroyed.
(Vers. 9.)
(Verse 9) Let us not tempt Christ, as some of them also tempted, and perished by serpents. They are said to have spoken against God and to have tempted Christ, because Christ was the one who spoke to Moses. Finally, let us not find ourselves in the same situation, lest we be handed over to the devil, whose serpents have a symbolic meaning.
(Vers. 10.)
(Verse 10) And do not murmur, as some of them murmured, and they were destroyed by the Destroyer. To murmur is to complain falsely to one another about superiors and rulers, as far as the meaning of the place is concerned; because murmuring tends to happen for a just cause. And they perished by the Destroyer. That is, they conceded their place to Judas, anticipating him; because by betraying Christ, he was destroyed from the number of the apostles by the judgment of God. Through these examples, he challenges us to a more corrected life; so that, if we are obedient to his warnings, we may receive a reward, or if we are disobedient, we may deserve a more severe punishment. For it is not doubtful that those sinning should be subjected to more torment, to prevent them from sinning.
(Vers. 11.)
(Verse 11.) But all these things happened to them in figure; but they are written for our correction, upon whom the ends of the world are come. The ends of the world are come upon us; for it is because of this that these things are known, that they, who were to come in the last age, might be instructed by their example in the faith of Christ. For usefulness also they were done to us, that if we shall continue in the fear of God, we may receive the promise to them made: if otherwise, it shall be doubled to us in punishment; because greater knowledge of the law makes us the more guilty.
(Vers. 12.)
(Verse 12) Therefore, let him who thinks he stands take heed lest he fall. This is directed towards those who, presuming to have knowledge which allows them to eat anything, were causing a stumbling block to weak brothers. And thinking themselves to be making progress in the teachings of false apostles, they had become worse. And they judged the Apostle, when they themselves were in the wrong. Therefore, pride is to be cut off, so that they may not be tempted, just as the Jews were tempted and perished.
(Vers. 13.)
(Ver. 13.) Let no temptation take hold of you, except that which is human. And by this, they seem to be tempting the Lord by belittling the Apostle, because even then when they belittled Moses and doubted him, they are said to have tempted God. For everything that is not proven is tested; therefore, to overthrow this temptation, it warns with fear. But in order for human temptation to take hold of them, it encourages: for human temptation is to doubt the hope of God in man, because hope in man is in vain; so that in need or distress, one does not despair of God, seeking human help, just as the Jews, who doubted God, would invoke the aid of idols. This is human help; because the gods of the pagans are of the earth, and human error discovered their worship. Therefore, to suffer for Christ is a human temptation, through which one advances with God.
But God is faithful, who will not allow you to be tempted beyond what you are able: but will make with the temptation also a way to escape, that ye may be able to bear it. Therefore, faithful is God, who will not allow you to be tempted beyond what you are able; because he has promised to give himself to those who love him the heavenly kingdom: and it is necessary that he give, because he is faithful. Therefore, in your trouble, he will be present for you and will not allow you to be burdened beyond what you can bear, but will make it so that either the temptation quickly ends, or if it is prolonged, he will give the virtue of endurance. Otherwise, he will not give what he has promised, because the one who suffers is overcome. For man is subject to weakness, and there will be no one who will receive [him]; but because God is faithful, who promised, He helps, so that He may fulfill what He promised. Finally, the Lord desires the days to be shortened, so that the chosen ones may be saved and may be able to obtain the kingdom of God (Matthew 24:22). However, how is he helped by God if he is only allowed to be tempted as much as he can bear? He is certainly helped, as long as he is not allowed to be burdened more than he knows he can endure; so that he who is known to be unable to tolerate beyond three days, may not be allowed to suffer on the fourth day.
(Vers. 14.)
(Verse 14) Therefore, beloved, flee from the worship of idols. He also now exhorts them to abstain from all participation in idolatry, so that not only hope, but also the spirit may be removed from it, lest temptation toward God arise from this. For no one who is devoted to an idol hopes for anything from it; for to hope or doubt about God is, just as Saul, having abandoned God who was angry with him for his sin, turned to idolatry, hoping for something from it (1 Samuel 28:12ff). To whom in fact it was harmful both in the present and it provided revengeful hell in the future.
(Vers. 15.)
(Verse 15) Like wise ones, judge what I say. He provides examples to persuade more easily; because for those whom words are not enough, examples often persuade.
(Vers. 16, 17.)
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? For we, though many, are one bread and one body; for we all partake of that one bread. Because we are one, we should bear one another's burdens and feelings; so that one faith may have one meaning and action.
(Vers. 18.)
(Verse 18) See, Israel according to the flesh: this is, understand, men seeing God, how they have carnal things, that is, idolatry. Are not those who eat the sacrifices, participants of the altar? For as we, partaking of one bread and one cup, are participants and sharers of the body of the Lord: so also those who eat the sacrifices, are participants of the altar of error.
(Vers. 19, 20.)
(Verse 19, 20.) So what am I saying, that something is sacrificed to an idol? Not that an idol is something; but those who sacrifice, sacrifice to demons. An idol is truly nothing; because an image appears of a dead thing: but under the cover of idols the devil is worshipped.
I do not want you to become partakers of demons. It shows them that this is only what appears in an idol: but it is a hidden mystery of iniquity, which Satan devised to corrupt the faith of the one God. Therefore, even the Apostle John says in his epistle: For this purpose the Son of God came, that he might destroy the works of the devil (John III, 9).
(Vers. 21.)
(Ver. 21.) You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. As the Lord himself said: You cannot serve God and mammon (Matth. VI, 24) : for he who drinks the cup of demons, insults the cup of the Lord: and when he partakes of the table of demons, he opposes the table of the Lord, that is, the altar, and crucifies the body of the Lord. For this reason, Christ was crucified, in order to destroy the works of the devil. Therefore, whoever does the works of the devil resists Christ.
(Vers. 22.)
(Ver. 22) Do we strive to imitate the Lord Jesus? Are we stronger than Him? It is hardly possible for the humble to envy the powerful, for they know that what the powerful possess is not suitable for them to desire. Instead, they may either envy someone who is equal to them or nearly equal. Therefore, the Apostle said that it is impossible for humans to imitate the Lord Jesus because they know He is the Lord. If it were otherwise, He would not appear worthy to be called the Lord by those who strive to imitate Him, lest He becomes their Lord. For Satan has indeed found idolatry to be a great means by which people, by denying the Lord God, serve idols as if they were gods and lords. All things are permissible to me, but not all things are beneficial. Everything is said to be permissible according to the law of nature; for indeed, all things are clean. The discussion was about food and meat sacrificed to idols. For those things that are forbidden and prohibited, how can they be said to be permissible when even the things that are allowed sometimes indicate that they are not expedient? As the apostle Peter says: If this is the reason for a man to be with a wife, it is not expedient to marry (Matthew XIX, 10).
(Vers. 23.)
(Verse 23.) All things are lawful for me, but not all things are edifying. The same sense is that although all things are lawful, not everything is beneficial; because what is offered to idols does not build up; because it causes a stumbling block to a brother, as it was said above: therefore, sometimes it is necessary to refrain from lawful things, so that it may be profitable. Hence, he refused to accept support from them, even though he had the right, knowing that it was not expedient.
(Vers. 24.)
(Verse 24) Let no one seek what is his own, but what is of others. It is true that while each one reclines in his own opinion, he satisfies his own will and puts a stumbling block to the weak conscience of his brother. Therefore, we must hasten for the charity of our Lord Jesus Christ, so that we may prohibit more things that are necessary for the salvation of our neighbor than to our own will, just as the Apostle, a vessel of election and a spiritual physician, says: Not seeking what is profitable to me, but what is profitable to many.
(Vers. 25, 26.)
(Verse 25, 26.) Eat everything that is sold in the meat market without raising questions of conscience, for the earth is the Lord’s, and everything in it. In order to demonstrate that all things are clean, he reinforced this with an example from the twenty-third psalm: nothing is unclean in itself if the Lord calls it clean. And since he had already mentioned food in the previous section, he immediately follows with: Eat anything sold in the meat market without raising questions of conscience. But he submitted this so that the conscience may be free; for although something may be defiled accidentally, that is, an offering to an idol; yet he who buys it knows nothing about it, and is blameless before God.
(Vers. 27.)
(Verse 27) If anyone invites you from among the unbelievers to a meal, and you wish to go, eat whatever is set before you, without raising questions as to its origin. This means, simply eat what is served, without asking where it comes from.
(Vers. 28, 29.)
(Verses 28, 29.) But if someone says: This is sacrificial meat, do not eat it, for the sake of the one who informed you, and for the sake of conscience. I mean not your own conscience, but the other's. This is directed to those who are capable, despising idolatry, because eating of the sacrifice is nothing, being certain that what is offered under the name of the Creator God cannot defile. But because another person, who serves idols, will boast, seeing you eating of the sacrificial meat as if you were venerating idols, therefore it should not be eaten. For in his conscience he will rejoice, because he sees you eagerly desiring what is sacrificed to idols.
For why is my freedom judged by another person's conscience? This is said because when conscience is free from devotion to idols, why is it necessary to suppose that it eats meat sacrificed to idols for the sake of reverence? For it is judged not to differ from the one who worships idols, since it does not hesitate to eat what is offered to the idol.
(Vers. 30.)
(Verse 30.) So if I am a partaker of grace, why am I blasphemed for that which I give thanks? That is, if I communicate the grace of God; because in His name I eat: why should anyone judge me because I am devoted to an idol, when I do not hesitate to eat things offered to idols, that is, to blaspheme? And so he blasphemes me, and he rejoices in his idol; while he thinks I am a participant, he has the opportunity to remain in error, and a bad example is given to the brothers. For if it is commanded in the Law that lights, altars, inscriptions, and even the idols themselves be destroyed, see if it is not a sin not only to not do these things, but also to participate in such feasts; therefore it is not expedient to eat of the sacrifices.
(Vers. 31.)
(Verse 31.) Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Through these examples, he has made it clear that to eat food offered to idols, or to do anything in the realm of idol worship, is to be an enemy of God, for these acts are dedicated to the devil in an insult to the one true God. For when we eat, drink, or do anything to the glory of God, we celebrate a banquet with modesty, invoking the Creator. It is in these acts that we bring glory to God, as the actions and conduct of a Christian bring praise to God, and when children are born, they are hoped for from God.
(Vers. 32.)
(Verse 32.) Be without offense to the Jews and Greeks, and to the Church of God. It teaches us to conduct ourselves in such a way that no one will be offended. The offense to the Jews occurs when they see Christians, who claim to accept the Law and the prophets, not abhorring the idols that they abominate. The offense to the Greeks, that is, the Gentiles, is when they are not only not rebuked for their actions, but also become more eager, as their idolatrous practices are not avoided. However, the Church of God becomes a stumbling block when it sees some from its own number adhering to things that are hostile to God.
(Vers. 33.)
(Verse 33) As I please all in all things, not seeking what is profitable for me, but what is profitable for many, that they may be saved. To please all in all things is to act without causing offense to anyone for the advancement of their own utility, so that it may be beneficial to both them and to me.