1 Corinthians 10:14-22
Wherefore ( διοπερ ). Powerfully Paul applies the example of the Israelites to the perilous state of the Corinthians about idolatry. See on verse 7 for word ειδωλολατρεια.As to wise men ( ως φρονιμοις ). No sarcasm as in 2Co 11:19, but plea that they make proper use of the mind ( φρεν ) given them.
The cup of blessing ( το ποτηριον της ευλογιας ). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance.
A communion of the blood of Christ ( κοινωνια του αιματος του Χριστου ). Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια is an old one from κοινωνος, partner, and so here and Php 2:1; 3:10. It can mean also fellowship (Ga 2:9) or contribution (2Co 8:4; Php 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια in reference to "the body of Christ."
The bread which we break ( τον αρτον ον κλωμεν ). The loaf. Inverse attraction of the antecedent ( αρτον ) to the case (accusative) of the relative ( ον ) according to classic idiom (Robertson, Grammar, p. 488). Αρτος probably from αρω, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in 11:24-27.
One bread ( εις αρτος ). One loaf.
Who are many ( ο πολλο ). The many.
We all ( ο παντες ). We the all, the whole number, ο παντες being in apposition with the subject
we ( ημεις unexpressed).
Partake ( μετεχομεν ). Have a part with or in, share in. See on 9:12; Heb 2:14; 5:13 (partaking of milk).
Of the one bread ( του ενος αρτου ). Of the one loaf, the article του referring to one loaf already mentioned.
One body ( εν σωμα ). Here the mystical spiritual body of Christ as in 12:12f., the spiritual kingdom or church of which Christ is head (Col 1:18; Eph 5:23).
After the flesh ( κατα σαρκα ). The literal Israel, the Jewish people, not the spiritual Israel ( Ισραηλ κατα πνευμα ) composed of both Jews and Gentiles, the true children of faith (Ro 2:28; 9:8; Gal 3:7).
Communion with the altar ( κοινωνο του θυσιαστηριου ). Same idea in κοινωνο participators in, partners in, sharers in (with objective genitive). The word θυσιαστηριον is from late verb θυσιαζω, to offer sacrifice, and that from θυσια, sacrifice, and that from θυω, common verb to slay, to sacrifice (verse 20). The Israelites who offer sacrifices have a spiritual participation in the altar.
A thing sacrificed to idols ( ειδωλοθυτον ). See on Ac 15:29; 1Co 8:1, 4.
Idol ( ειδωλον ). Image of a god. See on Ac 7:41; 15:20; 1Co 8:4, 7.
But I say that ( αλλ' οτ ). The verb φημ (I say) must be repeated from verse 19 before οτ.
To demons, and not to God ( δαιμονιοις κα ου θεω ). Referring to LXX text of De 32:17. It is probable that by ου θεω Paul means "to a no-god" as also in De 32:21 επ' ουκ εθνε (by a no-people). This is Paul's reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word δαιμονια is an adjective δαιμονιος from δαιμων, an inferior deity, and with same idea originally, once in this sense in N.T. (Ac 17:18). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Eph 6:12) that are under the control of Satan. The word δαιμονια, so common in the Gospels, occurs in Paul's writings only here and 1Ti 4:1. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Ro 1:19-23) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.
Ye cannot ( ου δυνασθε ). Morally impossible to drink the Lord's cup and the cup of demons, to partake of the Lord's table and the table of demons.
Of the table of the Lord ( τραπεζης Κυριου ). No articles, but definite idea. Τραπεζα is from τετρα (four) and πεζα (a foot), four-footed. Here
table means, as often, what is on the table. See Lu 22:30 where Jesus says "at my table" ( επ της τραπεζης μου ), referring to the spiritual feast hereafter. Here the reference is plainly to the Lord's Supper ( Κυριακον δειπνον, 1Co 11:20). See allusions in O.T. to use of the table in heathen idol feasts (Isa 65:11; Jer 7:18; Eze 16:18f.; 23:41). The altar of burnt-offering is called the table of the Lord in Mal 1:7 (Vincent).
Provoke to jealousy ( παραζηλουμεν ). The very word used in De 32:21 of the insolence of the old Israelites. Quoted in Ro 10:19. Such double-dealing now will do this very thing.
Stronger than he ( ισχυροτερο αυτου ). Comparative adjective followed by the ablative.
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