lx rou evbg uprov , of the one bread ) and therefore also of the ' one cup.
18. ToD 6u<na<rrripfou, of the altar ) and therefore, of God. He, to whom the offering is made, those things which are offered, the altar on which they are offered, have communion [a mutual tie in common], as is evident from the following verses, comp. Matt, xxiii. 20, 21.
19. T/, what) In the Protasis, he has derived his argument from the sacred rites of the Christians and Jews ; and j*)w about to give the apodosis, he uses ‘irpohpow re/a, precaution in the way of anticipation, and sets down by implication the apodosis itself with pious caution, ei)\a,(3ug, in ver. 20 : he who eats things offered to idols, cultivates communion with demons. An idol1 is a piece of wood, and nothing else ; what is offered to an idol is a piece of flesh, and nothing else ; but that cup and that bread, which have been spoken of at ver. 16, are not a mere cup and mere bread.
20. ’A AX’, but) viz. I say. — da/^ov/o/g, to demons ) rather than to idols. — xoivwvovg, the associates) Those who were present at the sacrifices of the Gentiles, which serve as an invitation to demons, opened the window to demons, to make an assault upon them- selves.— &sui, to God) in whose communion you ought to be: Deut. xxxii. 17, — ’zdutsuv dui^ovlotg, Kai ou ©gw, They sacrificed to devils and not to God ; comp. Baruch iv. 7.
21. Ou dvvagQe) ye cannot , without very great sin. — Kupiou , of the Lord) Christ. — rpcwrsfyg Kvpfou, of the Lord’s table) The Lord’s Supper is a feast, not a sacrifice ; on a table, not on an altar.
22. TLapaZrfkov/jjsv) do we provoke to jealousy ? namely, by idolatry, ver. 7 ; Ex. xx. 5. The kindred word is ni&6n, dyuv a nape%siv, to cause one a conflict, to weary out, Is. vii. 13. So Heut. xxxii. 21, — ocuroi ‘jrapiZf'kucdv fii W ou they have moved me to jealousy with that which is no god. — b^yporepoi, stronger) so that we may flee from His jealousy when kindled? [The
1 By inverting the order, the margin of both editions intimates, that eilahoOvrov is to be placed first, and that eibahov should be second in the order; but the Germ. Ver. follows the reading of the text. — E. B.
BC corrected later, D Vulg., d Memph., Theb. Versions, have the order eibuhotivTov — sibaKou. A omits jj or/ tiha'Kou ti ioriv. — Ed.