James Macknight.

A new literal translation from the original Greek, of all the apostolical epistles [microform] : with a commentary and notes, philological, critical, explanatory, and practical : to which is added, a history of the life of the Apostle Paul online

. (page 17 of 50)
Online LibraryJames MacknightA new literal translation from the original Greek, of all the apostolical epistles [microform] : with a commentary and notes, philological, critical, explanatory, and practical : to which is added, a history of the life of the Apostle Paul → online text (page 17 of 50)
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4 And did all drink the 4 K(U XXfavTsg to avto
same spiritual drink: (For ^to^a Ttveviiarcxov enioV* sni-
Uieydrank^of that spiritual ^^^ y^ ^^ nvevfiartXYig axo-

Xov^varig tJTgrpo^* n ^£ Ttetpa
rfv 6 Xpcgog.

5 But with many of 5 AXJl' ovx ev toig n^uy-
them God was not well ^^y avr6)v svSoxriaev 6 0^o$•
pleased: for they were ^ars^pai^naav yap BP T«
overthrown in the wilder- '



Corinthians ate, and By which they thought themselves secured against be-
ing defiled by eating the idol sacrifices. See ver. 4. pote 3. — We have the
word spiritual, used in the sense of typical, Kev. xi. 8 Which spiritually (that
is typically) w called Sodom and £^/>f.— That tlie feeding of the Israelites
with manna had a t^'pical meaning, appears fi^m Deut. viii. 3. and that it
signified true doctrine m particular, appears from Psal. Ixxviii. 25. where the
manna is called angeUfiod.

Ver. 4.— 1. Tbey drank (^ the spiritual roch. Here the rock is put for the
water that came out of the rock. Water was twice brought from a rock by
miracles for the Israelites in the wilderness. Once in Rephidim in the wil-
derness of Sin, which was their eleventh station after they came out of Egypt,
and before they came to Mount Sinai : consequently it happened in the first *
year of the Exodus. The history of this miracle we have, Esod. xvii. — ^The
second time water was brought firom a rock, was at Kadesh in the wilder-
ness of Zin, which was their 33d station. This happened in the fortieth year
of the Exodus, soon after Miriam's death, Numb. xx. 1. To both plaoes the
name of Meribah was given : But the latter was called Meribah Kadetk, to.
distinguish it from Meribah of RephiMm. It is of the miracle performed in
Rephidim which the apostle speaks ; for, he says, the greater part of them
>vho drank of the rock, were cast down m the wilderness.

2 Which foUowei them. The rock here, as in the former clause, is put for
the vjaterjrom the rock Tliis it seems came forth fix)m it in such abun-
dance as to form a brook, which is said, Deut. ix. 21. to have descended out
qfthe Afotmt, that is, out oflloreb, Exod. xvii. 5, 6. for before that miracle
there was no brook in these parts. The issuing of the water fix>m the rock
is said to have been like a river, Psal. Ixxviii. 16. cv. 41. The truth is,
600,000 men with their women and children and their cattle, required a
river to supply them with drink. Accordingly the river fi^m the rock fol-
lowed them. For as Wall observes, Crit. Notes vol. i. p. 106. fi^m Horeb,
which was an high mountain, there may have been a descent to the sea s
and the Israelites during the 37 years of their journeying from Mount Si-
oai, may have gone by those tracts of country, in which the waters from
Uoreb^ould foQow them, till in the 39th year of the Exodus they cime to



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Chaf. X. 1 C0ROmnAN9. 155

4 And ail did drink the 4 jind ail did drink the same typi-
sam^ spiritual drink : for cal drink. For they dranic of water
they drank of th^ spiritual from the tyfiical rocky which water
Rock ^ vfhich followed * followed them : Jind that roctc was a
thbm; and that Rock was type of C%m/, as ^e souree of all
Christ. ^ the revelations of God.

5 JVevertheieasj vnth the 5 Mthwiihstandin^ the Israelites
greater part of them, God were thus favoured, imth the greater
was not well ^eased; ^ for part of them God vhis much displeased,
they were cast down in the for they were cast down in heaps, kill-
wilderness, ed in the wildemess, because they

refused to go into Canaan.

aB^^B^BSs^99^=9^ssae^eK9SBS9BHBassse9iaKi^B9Mia^^easeacBrBassBsesiKaB^BBBaBa»

Ezion Gaber, Numb, xzxiii. 36. which was a port of the Red Sea, a great
way down the Arabian tide, where it is supposed the waters from Horeb
went into that Sea. The country through which the Israelites jovmeyed so
long a tiroe, being watered by this river, produce<^ no doubt, herbi^gpe for
the catde of the Israelites, which in this desert must otherwise have pe-
rished. But in the 40th year of the Exodus, leaving Ezion Gaber to go int»
Canaan by the east border of Edom, they no sooner entered the desert of
Zin, which b Kadesh, than they were a second time distressed for want of
water.

3. And that Rock vjos Christ. That the waters which issued from the
, rock of Horeb, were a type of the revelations to be made to the world by
Christ and his apostles, consequently that the rock itself was a type of
Christ, may be gathered from Christ's own words, who in allusion to the
waters flowing from the oock, and perhaps to explain their spiritual or typi-
cal meaning, said, Jdm vn. 37. ffany fnan thirsty let bim coins unto ine and
drink. Besides, Christ still more plainly taught, concerning the manna with
which the Israelites were fed in the wilderness, that it was a type of him
'^md of Xxisfesbf which he nas togi^for the l^e of the world, Jobn vi. 51.
For he calls himself, ver. 32. TTk true bread from, beaten: and ver. 35. 7be
bread ofltfe. If therefore, the waters from the rock typified the revelations
made to the world by Christ, and his prophets, and apostles, well might
Paul say. That rock was a type ^ Christ, The waters in Ezekiel'b vision,
seem to have had the same typical meaning ^th the water from the rock.

Ver. 5.^1. Nevertheless with the greater part of them God was not well
pleased. The apostle, ver. 3> 4. having told the Corinthians, that all the an-
cient Israelites in the manna ate the same spiritual meat with them, and in
the water from the rock, drank the same spiritual drink, he observed in this
verse, that the spiritual meat and drink, with which the Israelites were fed,
did not keep them from sinrnng ; and that their sins were so displeasing to
God, that he cast them down in the wilderness. Wherefore the Corinthi-
ans could not fancy, that their spiritual meat and drink would make them
incapable of sinning. As little could they &ocy that if they sinned, God
would not be displeased with theok
VOL. II. 30



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154 1 CORINTHfANS. Chaf; X;

6 Now these tilings were 6 Tavra Sb rvfSOl nfiliV

our examples, to the intent eyevyj^rjCav y sig ro iir! ecvai,

we should not lust after ^^^ fTtt^vfi^TTOS xaxQVj xa-

evU tilings, as they also ^ ^ ^^^ ene^vfivOav.
lusted.

7 Neither be ye idola- 7 M97& €tJa)XoXaTpar yi-

ters,aswffr^someofthem; yeC^£m xol^Qi tiVB^ QAjHiOV*

as it is written, The peo. ^ y^ypaiSTflU, ExO^tcrfV 6

pie sat down to eat and o^-.- jk^^.^^. ^^, <«.«./.. ^«.

drink, and rose up to play. ^ ' «

aregriaav wulfitv.

8 Neither let us com- 8 TAr^B noppBVC^iBVy XCL^og
mit fornication, as some of ^^^^^ avTcnf BTtOpvevaaVy X(U
them committed, and feU ^^^^^ ^ e ^^^^^^
in one day three and twen- -^ 1 *

tythou«md. rpeii x^Xtaiei.

9 Neither let us tempt 9 M^T^e Bxnsipa^QlJLBV tW
Christ, as some of them Xptfov, ;«x36)$ xai' nvBi av-
als© tempted, and were ^^ cTlfitpoMTav, «at vcTo l^cyp
destroyed of serpents. ^^^^ a7tQ7i<ypro.

Ver. 6. — 1. These tbingt have become exampiet to ut, Tomot hfxtn wy-
yn^tio'Af. The same phrase 1 Pet. v. 3. Tv^ot ytfofjttfu t» croi/uv«y is
rendered in our bibles. Being entainpUt to thefiock,

Ver. 7. — 1. Neither be ye idolatere. By no means join the heathens in their
Idolatrous feasts, because if the persons whose friendship ye wish to cold-
vate, tempt you to commit idoli^» neither your superior knowledge, nor
the spiritual gifts whtoh ye possess, will absolutely secure you against their
aHuremeflts. Of diese things ye have a ttrikini^ proof in the ancient Israel-
ites.

% Sat down. In ancient times, the Hebrews always sat at meat, G«i.
idiii. 33. It was in later times only, that in compliance with the mauiftrs of
the Greek»and Romans, they lay on couches at their meals.

3. Ami rote a^, 4r«u{'fiy, to dance. In this sense the Greeks used the
word 4Ntj{'M', Aristophani Ran. lin. 443.

Ard-o^o^?, Ay' AKa^
Ilflu/i^oyTfff.

Thatis, ^ Nowgom the circle sacMd to the goddess* cfowned with fbweis,
** dancfaig in the pleasaiit groTC.** From this- it appears, that daooiag was
one of the rites pmctised by the heathens in the worship of their gods.
And that Uie Israelites worshipped the golden calf by dancfaig, is erident
from Exod. xxxii. 19. where it is said of Moses, Tiktt be «a« th^cajfamltke
dfmevigt and Mote^ anger VHixedioi,



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QttAP. X.



1 CORINTHIAKS.



155



6 Now, these things
have become examples i
(ver. 11.) CO tM, in or^
der that we should not be
Itiatera after evil things,
even as they lusted.

7 Neither be ye idola-
ters, » aa some of them
WERB ; as it is written^
(Ex. xxxli. 6.) The people
aat down' to eat and to
drink, and rose up to
dance. *

8 Neither let ns com-
mit whoredom^ ^ as some of
them committed whoredomj
and fell in one day twenty-
three thousand.*

9 Neither let us griev-
ousiy tempt Christ, * aa
even some of them tempt-
ed,* (Numb. xxi. 5.) and
perUhed{pw) by serpents.^



6 JVbw the am and fiumshment of
the laraeiitea in the vjildemeas have bc"
come examfilea to uay that we ahould
not be iuatera after the evil meats of
the heathens ; even aa the Israelites^
dissatisfied with the manna, lusted
after the flesh-pots of Egypt.

7 Mitherj by partaking of the
sacrifices of Idols, be ye idolatersj aa
some of them were : aa it ia written j
the fiecjfile aat down to &at the sacri-
fices, and to drink the libations offer-
ed to the golden calfi and roae ufi to
dance round the altar which Aaron
had raised.

8 Mither let ua commit whoredom,
aa many (f them committed whoredom
with the daughters of Moab, and
were alain in one day, twenty-three
thouaand; so extremely displeasing
was that sin to Grod.

9 Mither let ua grievoualy temfit
Chriat by distrustbg his providence,
aa even many qfthe Israelites tempted
God, by saying he had brought them
to die in the wilderness, oTitf perish'
ed by aerfienta.



Ver. a— 1. Neither let ua commit noiaredom. This e^iortatioii the apos-
tle gave to the CoriDthians, becaase in their heathen state, they had pmc-
tised whoredom aa an act of worship aciceptable to tbeis deities. See Pref.
to this Epist. sect 2. Kay, after their conversioD, aoiae of Aem had not
altered their maanera in that partictikry 2 Cor. ziL 31.

3. And fill in one d^ tnenty-three tbouaa/uL Twenty •lour thousand are
said. Numb. xxv. 9. to have died of the plague. But if the number was
more than twenty-three thousand, and kis than twenty-four, it might bs
expressed in round numbers either way.

Ver. 9.— 1. Neither let utgriewnuly temfit Chriat. That Christ after his
resurrection was invested with the government of the worid, is evident fitmi
his own words, BfSttb. xzviii. la and fiom Ephes. i. 90.— 32. Wherdbre«
when the Corinthians, to avoid persecutioo, joined the beaAeiis in their
idolatrofus ftasti, they shewed great distrust of the power and goodness of
their master^sgovcmmeiit This the apostle Justly ttmedii^'cevastm^
4ng oft^riat.



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15S I QOUHTmura. CffAr. K.

10 Neither munnur ye, 10 JAyfie yoyyu^wlP, xa^
as some of them also raur- ^qi^ tiVB^ dVtQV (yoyyvCav^
mured, and wete destroy- ^^^ aTtoXcn^o viSo tov oXo-
ed of the destroyer. ^^peytov.

11 Now all these things u TairTa Jc navta tvTM,
happened mto them fwr ^jype^oLCVW €X€iVOi^* ^po^
ensamples: and they are j^ yov^eoeai; ^6»;, «g
written for our admoni- e *

tM», upon whom the ends ^

of the world are <»me. t*lVTViaev.

13 Wherefiwe let him 12 'flj* o ioieor Igttvo*,

th»tthinketh he standeth, ^^^WTO a»7 ««?».

take heed lest be £01. ^ '^

13 There hath no temp- 13 IlEipaO'/Ko; Vftag OVK

tation taken fou, but such uXri^ev si (irj avf^pauuvo^'
as is common to man4 but ^^^^g ^ 5 ^^Qg^ 5^ ouj, ea.

God « faithful, who will ^^ . 5K«)a<r3»P'(W itscp

not suffer you to be tempt- ' /

ed aboye that ye are able ;

3. As even «o«e 0/" f Ami ttmpHiL Most commentaton luppose, the per-
•OB tempted by the Isnelttes was Chriat^ because he is mesftioiied bnme-
diatefy -before. But that supposition makes Christ the person who spi^
the law to the Israelites at Sinai, contrary I think to Heb. i. 1. where it is
taid, Codviho tpah to thefatbert by thepropbett, batb in tbete latt day 9 tpoken
towbyhu Son, Tot God who spake to Uie fathers by the prophets, being the
person who hath spcfken to us hy his Son, he cannot be the Son. See also
Heb. ii. % 3. xH. 30. I therefbte think the person tempted by the Israelites^
was God tbe Father^ and that the word God might be supplied as properly as
the word Ckritt. Vet I hare not ^ventored to insert it in the translation, lest
it should be thbuglit too bold an innoinition ; though I am sensible it is the
true method of completing the sentence.

3. Andperitbed by ttrptnu. In the hlstoiy, tiiese are called/erp lerpentt.
Gesfier is of opinion that these serpents were of the dtpsat kind, which Lu-
cisn hath described in his treatise enticed Dipiodes, where, speakhig of the
deserts of Lybia, he says, *< Of aH the serpents which inhabit these soD-
** tudes, the most cruel is the dipsas, no higger tiian a viper, but whose
*' sting-causes most dismal pains, even tiK death. For it is a gross venom
^* which lMims, breeds thirst, and putrifies : and those who are afflicted
^ wkh k, cry as if they were hi the fire.** For an account of the dipsas, see
Ksfl>0n*s Stale of the Cape of Good Hope, vol. ii. p. 165.

Vcr. 10.— 1. ^rhbed, hr^ t« oxcS-^ttm*, by the destroyer. This destroyer
was called by the Jews, the angel of deatb, and Samael. He is called, Heb.
iL 14. Him vtho had tbe potoer ofdeatbt that it the devii .• and Heb. xi. 28.
*0 ^xt^ftumff He nbo datrcyed thefrMt bom.



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ChA>. X.



1 cobikthiakb;



1ST



10 Neither murmur yis
as even some of tbem mur-
mured, and fieriahed by the
destroyer.^ (Numb. xiv.
3. 39.)

1 1 Now,all these tliiiigs
happened to them as (rv-
wij types) examfile9^^ and
are written for our admo-
nition^* upon whom the
ends of the agea^ are
come.

12 Wherefore, let him
noho thinketh he standeth,
take heed lest he &1L



IS JVb temptation hath
taken you, but such as ^«
longa to man ;^ and God
IS fiuthfuly who will not
suffer you to be tempted
above wJtat ye are able ;
but will make with the
temptation, also a ^^Mo^e



10 Mither murmur ye, on account
of the malice and power of your ene-
mies, 08 even mtmy tf the laraeUte^
murmured^ when they heard tbe rcr
port of the spies, andfierished by the
destroyer,

1 1 Mm alt these things (as I said
before, ver. 6.) hafifiened to the /t*
raeUtes as examfUes^ and are written^

for our admonition^ who harve seen the
end of the Mosaic mgesy that we may
not sin in the expectation, that be-
cause we are the people of God we
shall not be punished.

13 fVhereforej let him who thinketh
he standeth firmly fixed in the divine
&vour, by being in the church and
by using the sacraments, take heed
lest he fall.

13 Tour joining the heathens in
their idol feasts, to avoid persecu-
tion, is inexcusable. Ab tentfitation
hath as yet taken you^ but what is
moderate, And as to what is future,
God is faithful^ who will not suffer you
to be tem/ited above what ye are able:
hut will make with the (entfUationf



Ver. 11.^1. Koo all these things happsnsd to tkem as sseampks. Timtoi.
The apostle*! meaning is, that punishmeQt inflicted x» tiiuien in a public
and eitraordinary manner^ makes them examples of the divine vengeance
to their own generation* and to all succeeding ones which have ai^ know-
ledge of their history.

2. Admonition. Nk^-M-iA literally signifies, the patUqg of the mind in a
proper posture for action by good instruction.

3. On vihom tbe ends if the ages are come. This may mean the end of the
Mosaic dispensation^ whose duradoo was me asu re d by agss or jubilees.
See Rom. xvi. 25. note 3.— Or it .may signify the last dispensation of
religion. For there was the patriarchal age or dispensation, the Mosaic age,
and the gospel age.

Ver. 13.— 1. But such as belongs to man / such as is moderate. So the
word is used, 2 Sam. vii. 14. IniU chasten him with the rods of men ; I wiU
chastise him in moderation. At the time the apostle wrote this, the Corin-
thians had not been greatly persecuted, 1 Cor. ir. 8.



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lit



1 coannrHiAHs.



GoAK X.



but will with the tentpta- o iwoaS^S^ aX%Ot 9COii7(9^e
Uon 9ho make a way to cvv T^ tar£epoUTf£0 X(U tfjv
escape, that ye may be sx^aCiVj tov Swaa^m vfxog

15 *il5 ^)povt(ioig Xcyid"
ocpLvare vfisig 6 ^yi[ii,.

16 To noryjpiov ty^g evXa*

o/ovux TOV aifia/tog rov Xpig'on

ovxf' xoLVQvia rov Coitarog
rov Xptfou egcv ;

yoLf navrsg ex rov ivog a^n&v
lisrexofi^^



able to bear {/.

1 4 Wherefore, my dear*
ly beloved, flee from idol-
atry.

15 I speak as to wise
men : judge ye what I say.

16 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 bo-
dy of Christ?

17 For we being many
are one bread, and one bo-
dy : for we are all parta-
kers of that one bread.



Yer. 16.— 1. Which toe bleu, 'O wKoyu/uiif, literally, for which we speak
good words of praise and thanks, as is plain from chap. zi. 34. where tlus
nesting is interpreted by the giving ofthankt. The phrase here, denotes the
whole communicants joining together in Messing God over the cup, for biv
mercy in redeeming the world, through the blood of Christ. For both Luke
and Paul, in their accoimt of the institution, express this part of the action,
by tv;^«epirNr«f, boning given thank: Hence the sendee itself hath long home
the name of Me EucharUt, or thanksgiving, by way of eminence.

3. /# it not, KotfttfULf the joint participation of the blood, &c. For the ^-
/erent significations of the word KoiyAHie, see 1' John L 3. note 3. — ^This ac-
count of the Lord's Supper, the apostle gave, to shew the Corinthians, that
as by eatii^ thereof the partakers declare they have the same object of
worship, the same faith, the same hope, and the same dispositions with the
persons whom they join in that act of religion, and that they will foUow the
same course of life s so in all reasonable construction, by eating the sacri-
fices of idols, the partakers declare that they are of the same faith and
practice with the worshippers of idols ; that they have the same objects of
worship with them ; and that they expect to share with them in tfaft benefits
to be derived from that worships



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Chav. X.



icomrrHiAH&







(lethal ye may be able to

dear.



14 Wherefore, my be
IfTved, flee* from idolatry.

15 I speak as to wise
men ; (see chiq>. iv. 10.)
judge ye what I say.



16 The cup of blessing
(supp. hm) nM which we
blesS) 1 is it not the johu
particifiaUon * of the blood
of Christ ? The /6a/ which
wc break, is it not the
jcint fiartidfiation of the
body of Christ?

17 (*Ori, 254.) Because
TBERE IS one loaf^^ we the
many * are one body : * for
we all partidfiate of that
oneloqf



ako a fiauage out. This I declare
to yout that believing God's promise,
ye may be able' to bear till the promis-
ed relief come.

14 Whertiforef my belovedj trust in
God, ^Xidjleefromthe idolatroM/eastM
of the heathens.

15 To shew, that the eating ^i
the sacrifice in the idol's temple, is
a real worshipping of the idol, I
will tfieak as to mse men; judge ye
concerning the force rf the JbUov/mg
arguments

1 6 ne cufi ofbleuing in the Lord's
supper, for which we bleae God, and
which we drink, is it not the symbol
fA onv joint participation ^the bless-
ings procured by the blood qf Christ ?
The loaf which we break and eat, is it
not Mr symbol of our joint fiartici/ui''
tion xfiht benefits belongbg to the
body or church of Christ f

17 Because there is one loaf in the
Lord's supper, we the many disci-
ples of Christ, are thereby shewn to
be one societyj whose principles, '
practices, and hopes, are the same ;
for to declare this, wc all participate

of thm one loaf



Ver.ir.— 1. Beemue then istltf0^r^^sne loaf. The Greek word flt^T#',
especiftHy when joined with %rorde of nvaber, always tignifiet a loif, and b
so tnmriated in our biUeSy Matth. xri. 9. 2>o /e not yet wuterrtmid, neither
remember tbe fieet *f«ff» loaves efihefiee fAAfMNM^/— Matth. iv.3. Com-
nutnd that tbeee stonet be made, «$^r» loa^ee.

Z We the many. 'Oi trtxK^t here, and vef. 3X aignifiea the whole com-
nranity of Cfarntiana ; jutt m sm^s 4roxK*r, for many, Matth. xxri. 28. sig-
niBea all mai^ind. The same aigfnificaftien oi ^«x^ol hatb, Rom. v. 19.

3. Jre one body. The interpretation of this phrase given in the commen*
tary, is oonfermed by the apostle himself^ obap. xii. 13. where in allusion to
our drinking of the cup in the Lord's Supper, he says, )And ail have been
made to drink of one Spirit, See note 3. on that verse.



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lid



1 coHnrrttiAMs.



Chap. X.



18 Bahold Israel after
tiie flesh : are not thty
^hich eat of the sacrifices^
partakers of the altar ?

19 What s^ I then ^
that the idol is any thin^)
or that which is offered io
aaerifice to idols b any
thing I

30 But / M^ that the
tilings which the Gentiles
sacrifice, they sacrifice to
devils and not to God: and
I would not that ye should
bavefellowship with devils.

31 Ye cannot drink the
cup of the Lord> and the
cup of deyils : ye cannot
be partakers of the Lord's
table, and of the table of
devils.



18 BXtmte taw lapar^X
Tf$ ra$ ^tKXioc^y xotvdivoi rov

&dJloy n e^Lv; rj art ev8c^

30 A^V, on k OvBi rd

066>' ov ^eXo Se viioLg xoivci'
vovg TQV ScufiovtQV yivea^i.

21 Ov iwaa^s noryjpiov
Kvptov Ttiveiv xcu norriptov
8ai(iavudv' ov Swauy^e Tpa-



Ver« 1&— *1. I,ook m Itrael after tkejle$i, JUrael qfier thejksb^ sigmfies
the natural desoendantt of Israel^ who worshipped God by aacrt^s accord-
ing to the law. For there is an Israel after the Spirit, a spiritaal Iarad»
consisting of believers oif all nations. These are called the ItraelofGodp
Gal. vi. 16.

3. PartahrM of the altar 7 This argument drawn fitwn the sentiments of
the Jews, was used wi^ peculiar propriety in reasoning with the false spos-
tle, who was a Jew, and who, to ingratiate himself with the Corinthians,
had encouraged them to eat of the idol sacrifices.

Vcr. 20.^]. Tbtj Moerijlf f dement. The word ^mtfAnit^ Ikmom, H
medm^^LKX, to deoa^tbeghomsf mem deteaeedf and Jotephnt, BelL
lib. vii. c. 6. says demow are the tpirits qfvficked mat, U is tfaerefete pnh»
able, that the writers of the If ew Testament used the word demom in the
same sense, especially as it is well known, that the greatest part of the hea-
then gods were dead men.-— The heathens worshipped two kinds of demons,
the one kind were the souls of kings and heroes deified after death, but
who could have no agency in human affairs. The other kind of demons^
were those evil spirits, who, under the names of yi^eryApollOf TVt^honiiu^
See. moving the heathen priests and priestesses to deliver oracles, greatly
promoted idolatry. See 1 Cor. xiv. 32. note 3.

3. AiU not to God, The heathens in general, had no idea of God; that is»
of an unorigpnated, eternal, immutable, and infinitely perfect Being, the
Creator and Governor of all things.



Digitized by VjOOQ iC



m^9. z.



ICOBWTHIANS.



m



18 Look at Israel after
the flesh. * Are not they
who eat of the sacrifites,
(xaifmot) joint partakers of
the altar?*



19 What then do I of-
firm? that an idol is any
thing, or that an idol iacri^
fice is any thing ?

20 JSTo. Buty that vfhat
the heathens sacrifice, they
sacrifice to demonsj^ and
not to God. « (Af ) Abw, I
would not have you to be"
come joint partakers with
demons*

31 Ye cannot drink the
cup of the liord, and the
cup ' of demons: ye cannot
partake of the table qf. the
Lord^ and of the table < of
tttmonS'



IS Look at the natural Isratlt are
not they who eat of their saer\fice9f
considered by them ^Ajdnt partakers
in the worship performed on the al*
tar ? By parity of reason, they who
eat of the idol sacrifice, partake in
the worship of the idol.

19 What then do I affirm? That
an idol is a real godjCOAVnrj to what
I have always taught you ? Or that
an idol sacrifice is a sacrifice to ureal
dhnnity?

20 / affirm neither (^ them : but,
that what sacrifices the heathens afer$
they Ojffer to demons^ and not to Ood,'
Myivj I would not have you, by eating
their sacrifices, to become joint par-
takers with the votaries of demons^



Online LibraryJames MacknightA new literal translation from the original Greek, of all the apostolical epistles [microform] : with a commentary and notes, philological, critical, explanatory, and practical : to which is added, a history of the life of the Apostle Paul → online text (page 17 of 50)