Fr. MacEvilly’s Commentary on 1 Corinthians 9:24-27; 10:1-5

Scripture links are to the Douay Rheims translation. Text in purple indicates Fr. MacEvilly’s paraphrasing of the scripture he is commenting on. To help provide context I’ve included his brief summaries of both chapters 9 and 10.

SUMMARY ANALYSIS OF 1 CORINTHIANS CHAPTER 9

The Apostle had proposed his own example (1 Cor 8:13) with the view of inducing the Corinthians to forbear scandalizing their weaker brethren. He continues the subject in this chapter, and he shows the painful sacrifices to which he had submitted in forfeiting his rightful claims to support at Corinth, which he was perfectly free to enforce; and these sacrifices he made, lest he might in any way impede the progress of the gospel. From this he leaves it to be inferred, that they should abstain prom things in themselves indifferent, and involving no great sacrifice, in order to avoid the scandal of their brethren. He first establishes his Apostleship (1 Cor 9:1–4). In the next place, he points out certain privileges which he had a right to claim in common with the other Apostles (1 Cor 9:4–7). He proves from several sources his right to receive sustenance from the Corinthians (1 Cor 9:7–15). But he refrained from enforcing this right, although it was hard for him to forego it, lest he might retard the progress of the gospel; nor will he receive any support from them even in future, lest he might be deprived of the special glory and crown attached to the gratuitous discharge of the duties of his sacred ministry (1 Cor 9:15–19). In the next place, he developes the idea expressed in verse 1—(“am I not free?”) and shows how he sacrificed even his personal liberty to procure the salvation of others, and thus to become a sharer in common with them in the blessings of eternal life (1 Cor 9:19–24). The mention of the prize of eternal life suggests to the Apostle an expressive image of the value of this prize, and the difficulty of securing it, conveyed in the difficulty of obtaining a crown at the Grecian games. He continues this subject of the difficulty of salvation, into the next chapter, up to1 Cor 10:14.

1 Cor 9:24. And while striving to be a sharer with you in the rewards of eternal life, I am not ignorant, nor should you either be ignorant, of the arduous nature and conditions of the struggle in which we are all engaged; as it is in the race course, so is it here—all run in the course, but only one receives the prize. Do you so comply with the conditions marked out for running in the ways of the gospel, as to secure its reward.

The allusion to the reward of eternal life, suggested to the Apostle an idea which, with the Greeks, would be very expressive of the value of the prize for which they were contending, and of the conditions for securing it. This was the idea of the prize contested for at their public games, so famous in the history of Greece; and on this idea he founds an exhortation to strive earnestly for the prize of eternal life. The Apostle alludes to the Isthmian games celebrated at Corinth. (For a full account of the Grecian games see Potter’s “Grecian Antiquities.”) “So run that you may obtain.” From this example we are not to infer, that only one person can obtain eternal life, as only one was crowned at the Grecian games; for, the object of the Apostle in this example, as appears from the words, “so run that you may obtain,” is merely to show that as no man gained the prize in the Grecian games without complying with the laws prescribed for the combatants; so, no one can succeed in gaining the prize of eternal life, without complying with the necessary conditions of the spiritual exercises. As the prize at the games was glorious, so is it the case here. As the conditions were arduous, so is it also in regard to eternal life. In this verse, the Apostle refers to one of the exercises practised at the public games, viz., that of running; in verse 26, to two of them, viz., running and boxing.

1 Cor 9:25. And every one who wishes to contend at the public games, submits to the greatest privations, and cautiously abstains from every indulgence that might prejudice success. And they, indeed, submit to all the rigours of abstinence from meat, drink, exercise, &c., to gain a crown that shall fade away at once whereas, the crown for which we have entered the lists shall never fade.

“That striveth for the mastery,” ὁ ἀγωνιζόμενος, who enters the lists as champion. The competitors, at the celebrated Grecian games, were obliged, in the course of preparation, to submit to the greatest privations, to practise abstinence from meat, drink, sleep, &c.—(see Epictetus, Enchiridion, cap. 35)—and all this merely for the purpose of gaining some transient applause, to have their brows encircled with a crown of either laurel or wild olive, ox pine, or even parsley, which was to fade away shortly, and be soon altogether valueless and utterly forgotten. But the crown, for which we are contending, is a crown of undying, never-fading glory; why not then submit to still greater privations in order to secure it? How much have not the saints endured for heaven? Cannot we do the same—none potes tu, quod isti et istæ? says St. Augustine. To how many privations do not worldlings submit for a mere transient glory, or for a wretched fortune? How much do not even the reprobate suffer for hell?—and what have we hitherto done or endured for the bright crown of the just in heaven? “Children of men, how long heavy of heart, why in love with vanity and in quest of lies! And justly may all earthly promises be termed lies; since, instead of the enjoyment and happiness, which they hold out to us, they only cause us bitterness, remorse, and disappointment—“but we an incorruptible one.” Oh! how consoling to us in worldly crosses and disappointment to reflect that, if we lose a corruptible good, we can still secure a never-fading crown of glory. O Mary—“gate of Heaven”—“cause of our joy,” and “comfortress of the afflicted!”—pray for us.

1 Cor 9:26.  I, therefore, in the race of the gospel, run straightforward in my course towards the prize publicly exposed at the goal, and not as a man who runs at random. In the evangelical palæstra, I combat my adversary with effect, unlike the man who, instead of dealing out unerring blows, is merely beating the air.

The Apostle here makes allusion to two of the exercises in the Grecian games, viz., running and boxing.—(See Potter’s “Antiquities of Greece,” Vol. I. Book II. chap, xxi.)

1 Cor 9:27. And since my chief opponent and most dangerous adversary is my own body; I, therefore, chastise it, rendering it black and livid, and by mortification bringing it under subjection to the spirit; lest, after having preached to others, I myself become a cast-away.

The flesh is the most dangerous of the three leagued enemies of our salvation; if it be overcome, we can easily obtain the mastery over the world and the devil. Duriora sunt prælia castitatis, in qua pugna quotidiana, victoria rara.—St. Jerome. The Apostle here points out the most efficacious way of combating it—it is by “chastising” it, or, as the Greek word, ὐπωπιαζω, means, rendering it bruised and livid, by the force of corporal macerations and austerities, and, thus, bringing it under subjection to the spirit. From this passage is derived a conclusive argument in favour of the practices of fasting and corporal mortification recommended and enjoined by the Catholic Church. For, those who are sincerely anxious for salvation, cannot propose to themselves a better model than the Apostle, who, to guard against reprobation, had recourse to bodily chastisement and austerities; nor can these salutary and painful exercises be less necessary for our sinful and rebellious flesh, than they were for St. Paul, fortified, as he was, by so many graces and communications from heaven.

The words also convey an argument against the erroneous doctrine of the inamissibility of grace; for, St. Paul, who was in the state of grace, fears lest he might fal therefrom and become a castaway. The words, therefore, evidently imply that a man can fall away from grace.

SUMMARY ANALYSIS OF 1 CORINTHIANS CHAPTER 10

The Apostle continues, as far as verse 14 of this chapter, the subject referred to in the close of the preceding. He shows why both he and they should fear, lest they might be cast off and numbered amongst the reprobate; and, in order to guard them against relying too confidently on the signal favours which they heretofore received, he introduces the example of the Jews, who left Egypt, whose history—both as to favours conferred and punishment inflicted—was a type of the benefits conferred on us in the New Law, and of the punishment to be inflicted on ns, should we imitate them in sinning. Their passage through the desert was a figure of our passage through life, towards the true Chanaan. Their helps given them primarily, in reference to a temporal end, were a figure of ours given in reference to a spiritual; and, as all the Jews who, the year after leaving Egypt, reached the twentieth year of their age, to the number of six hundred thousand, died in the desert (Caleb and Joshua excepted), without entering the land of Chanaan, although they all partook of the same favours and privileges;—so there is cause for us to dread, should we follow their sinful example, the like exclusion from the Chanaan of Heaven (verse 14). He reverts, after a long digression, to the subject of Idolothytes, of which he treated (chap. 8), and classes the use of them, in certain circumstances, with Idol worship (14). He proves from examples drawn both from the Christian and Jewish laws, that, by partaking of Idolothytes, they join in Idol worship (1 Cor 10:14–19). He shows the enormity of this crime, as it is nothing short of joining in the worship of devils (1 Cor 10:19–22). He next considers the circumstance of scandal, resulting from the use of Idolothytes (1 Cor 10:22–25). He shows when the use of them is allowed (1 Cor 10:25–28). In case, however, a remark be made, either by believers or unbelievers, that the things set before us were offered to Idols, we should abstain from them in charity to our informants (1 Cor 10:28–30). The safest rule for avoiding scandal in every case is to refer all our actions to the glory of God without giving offence in any quarter, after the example of the Apostle himself.

1 Cor 10:1. (It is not without reason, that I, as well as you, have to fear the dreadful curse of reprobation, notwithstanding the many spiritual advantages bestowed upon us.) For, I would not have you ignorant, that our fathers were under the pillar of cloud, and they all miraculously crossed the Red Sea, after their deliverance from the bondage of Egypt.

“Our fathers.” He calls the ancient Jews the “fathers” of the Corinthians, because the Corinthians were the spiritual Israel at the time; or it may be, that he addresses the Jewish portion particularly, as being the best informed in religion. “The cloud” is that referred to (Exodus 13:22-23). It preceded the people, overshadowing and protecting them from the sun’s heat by day, and this during their entire journey, from the time they left Egypt until they reached Chanaan. By night, in its place was a pillar of fire. “Through the sea” refers to their miraculous passage across the Red Sea. This, and the preceding, were signal favours on the part of God.

1 Cor 10:2. And they were all baptized by the ministry and under the guidance of Moses, in this cloud and in the sea.

The baptism in question, caused, probably, by their immersion in the thick vapours from the cloud that overhung them, and from the sea through which they passed, was typical of our baptism; and several other circumstances attending their passage, were types of the effects which baptism produces (verse 9); the drowning of Egyptians was a type of the destruction of our sin in baptism, &c. Others, strictly adhering to the Greek, “and all unto Moses were baptized,” εἰς τὸν Μω̈υσην, interpret the words thus:—They were initiated into the religion of Moses, in the same way as we are introduced into the Church by baptism; because the protection divinely extended to them in both these instances, made them at once follow Moses and embrace the religion propounded by him. The former, however, is the more probable interpretation; because, the Apostle speaks of what occurred to the incredulous as well as to the believers.

1 Cor 10:3. And they all ate the same spiritual food, viz., the manna.

“The same spiritual food,” viz., the manna, which is called “spiritual,” because formed in the air by the hands of angels; or, rather, on account of its spiritual signification; for, it signified the adorable body of Christ, given us for food in the Holy Eucharist. “The same,” among themselves, but not as St. Augustine understands it, the same with our spiritual food. According to him, they took the same spiritual food as ours, because they partook by faith of that which we receive really. This interpretation of St. Augustine is very improbable; because the Apostle has not hitherto said a single word about our spiritual food. Moreover, it is of the Hebrews alone he speaks in the fifth verse, where it is said, “but with the most of them, God was not pleased.” Again, “all” the Jews did not receive Christ spiritually by faith; for many of them were incredulous.

1 Cor 10:4. And they all drank the same spiritual drink, viz., the water from the rock; for, they drank of the spiritual rock, which followed them in the rivers of water flowing from it to a great distance after them, till they reached abundance; and the object signified by this rock was Christ.

“The same spiritual drink.” “Spiritual,” because figurative of the sacred blood of Christ. This, most probably, refers to the issue from the rock of Horeb, at Raphidim, in the first year of their egress from Egypt (Exodus 18), and not to that recorded (Num. 20), because, this latter issuing of the water occurred at Cades, in Sin, in the last year of the sojourn of the Jews in the desert, and after the construction of the tabernacle, as is clear from the fact of Moses taking the rod, “which was before the Lord” (Num. 20:8), i.e., in the tabernacle of the covenant. And as the Apostle refers to this as one of the blessings, notwithstanding which, “they were overthrown in the desert,” he must, consequently have referred to the issuing of the water which occurred before their death, and hence, not to that which occurred the last year of their abode in the desert, when most of those who left Egypt, after the age of twenty, were dead. (“And they drank of the spiritual rock,” &c.; in Greek, ἔπεινον γὰρ, for they drank, &c., as if these words were corroborative of the preceding.) The interpretation adopted in the Paraphrase is founded on the words of the Psalmist, who, in commemorating the benefits of God towards the Jews in the desert says, et deduxit tanquam flumina aquas (Psalm 68), disrupit petram et fluxerunt aquæ, abierunt flumina in sicco,—(Psalm 105). Others interpret the words thus: they drank of the spiritual rock which followed them; because they were favoured with the exercise of the power of Christ which followed and protected them through the desert. However, in this interpretation, the Apostle should have rather said, which preceded them, because Christ, or his conducting angel, preceded rather than “followed” them.—(Exodus, 23 and 32)

“And the rock was Christ.” From the Greek, ἡ πέτρα δὲ ἦν ὁ Χριστός, it cannot be ascertained which word is the predicate, and which, the subject of this proposition. However, the evident meaning is, that Christ was the object signified by this rock, or this rock in signification was Christ; and hence, spiritual.

The Sacramentarians can ground no objection against the real presence of Christ in the Eucharist, on the analogy between the two propositions, “the rock was Christ,” and “this is my body.” Because, in order to be warranted, according to the established laws of human language, in saying of the sign that it is a thing signified, we should be aware, that either our hearers or readers were prepared to understand us as speaking figuratively, as predicating of the sign, the thing signified. This is one of the fundamental laws of human language. Now, at the Last Supper—the occasion when the words, “this is my body,” were uttered—the Apostles received no intimation whatever, that our Redeemer meant the words, “this is my body,” to be taken figuratively—on the contrary, they were to expect that he would leave them his real body and blood, as their meat and drink, in fulfilment of the promise made to them on a former occasion (John, chapter 6); whereas, we are informed by the Apostle, in this place that there is question of figurative language throughout (verses 6 and 11). Secondly, whenever it would involve an absurdity to predicate one thing of another, in the literal signification, then the proposition must be taken figuratively, as in the propositions, Christ is a lion, Christ is a door. &c. So it is also with regard to the proposition, “the rock was Christ.” Hence, it must be understood figuratively: but there is no absurdity in saying of the object present at the Last Supper, in the most literal sense, this is my body. Since Christ not only announced a truth, but operated a change, making the thing to be, what he announced or predicated regarding it.

1 Cor 10:5. But most of them did not please God; for, with the exception of Caleb and Joshua, the carcases of all the men, who, after the numbering which occurred the first year of their leaving Egypt, had reached the age of twenty, were strewed in the wilderness.—(Num. 14:29-30; 26:64-65).

Although all had been favoured with these signal blessings on the part of God, which served as it were for so many pledges, that they were to enter the land of Chanaan; still, out of six hundred thousand men, who reached the age of twenty, the first year after their departure from Egypt, only two, viz., Caleb and Joshua, entered the land of promise; and this, in punishment of their having displeased God by their sins—an awful warning to us not to confide too much on the past favours and pledges of God’s goodness; for, if we follow the sinful example of the Israelites, we too shall be excluded from the true Chanaan of heaven, whereof that, towards which they were journeying, was a figure. “With most of them,” ἐν τοῖς πλείοσιν, “with many of them.”