842
t See ver. 1.
αμ συνήθεια, xi. 16; Jo.™ εἰδώλου 2° ἕω XViii. 39. See note below.
577 dpt.? ὡς σις αὐτῶν 7 ἀσθενὴς otca µολύνεται.
Vill.
> ~ ~ ~ a“ 7. ᾽Αλλ’ οὐκ ἐν πᾶσιν ἡ "γνῶσις, τινὲς δὲ τῇ "συνειδήσει 1 tod?
εἰδωλόθυτον ἐσθίουσι, καὶ ἡ * συνείδη- 8. "βρῶμα δὲ ἡμᾶς οὗ
Β , ~ ~ ΄ v Sce iv.13- παρίστησι τῷ Θεῷ: οὔτε γὰρ” ἐὰν δ φάγωμεν "περισσεύομεν,ό
w See ver. I. x With sub-
jective gen., X. 29; 2 Cor. i. 12, iv. 2, ν. 11; Rom. ii. 15, ix. 1; Tit. i. 15, etc.
sense, hl. (see νετ. 12, and Rom. xiv. 1 for -εω). 4, Xiv. 4; -υσμος, 2 Cor. Vii. 1. a See iii. 2. besides in P.; also in Acts, Lk., Mt. xxvi. 53.
For other sense of adj., i. 25, iv. 10.
y The adj., in this 2 A - z Rev. iii. b 2 Cor. iv. 14, xi. 2; 5 times in Rom.; 4 times
c xiv. 12, xv. 58; freq. in P.; also in GG. and Acts.
1σνυννηθειᾳ, N*ABP 17, 46, 67**, cop., Euthal., Dam. συνειδησει, DGL, etc. Ἔσννηθειᾳ εως αρτι τοῦ ειδωλου (in this order): afl uncc. but ALP. ὕπαραστησει, Ν΄ ΑΒ 17, 46, 67**, cop. basm.
* Om. yap SAB, am. tol. cop. basm.
Ins. yap DGLP, etc.—Western and Syrian.
°eavpn pay. υστερουµεθα .. . εαν day. περισσενοµεν (in this order): A*B 17*, 46, oldest vg. cop. basm.; so Tr., Al., W.H., Nestle, El., R.V.
The order of T.R. is that of Western and Syrian uncc., the minn., latt. and syrt.; δὲ and A** read εαν µη day. περισσευοµεν . . . εαν hay. υστερουµεθα:
so Lachm.
reading 8° ὅν (for οὗ: see txtl. note), “* because of whom are all things,” would consist with a lower doctrine of Christ’s Person, representing Him as preconceived object, while with δι ot He is pre- existent medium of creation. The full Christology of the 3rd group of the Epp. is latent here. The faith which refers all things to the one God our Father as their spring, and subordinates all things to the one Lord our Redeemer, leaves no smallest spot in the universe for other deities; intelligent Christians justly in- ferred that the material of the idolothyta was unaffected by the hollow rites of heathen sacrifice.
§ 26. THE WEAK CONSCIENCE OF THE OLD ΙΡΟΙΑΤΕΕ, viii. 7-13. The knowledge of the one Father and Lord upon which the Cor. Church prided itself, had not released all its members from fears respecting the idolothyta; in some the intellect outran the heart, in others it lagged behind. With the latter, through weakness of understanding or force of habit, the influence of the heathen god still attached to objects associated with his worship (7). For a man in this state of mind to partake of the consecrated flesh would be an act of compliance with heathenism ; and if the example of some less scrupulous brother should lead him thus to violate his conscience and to fall into idolatry, heavy blame will lie at the door of his virtual tempter (10-12). Such blame P. declares that he will himself on no account incur (13).
Ver. 7. “But not in all is there the
Tr. further follows B in reading περισσενοµεθα for -ομεν.
knowledge”’ (ἡ γνῶσις) which you and I clatm to have (1, 10), expressed just now in the terms of the Church confession (4 ff.).—1q συνηθείᾳ ἕως ἄρτι τοῦ εἰδώ- λον, “by reason of their habituation up till now to the idol”: for this dat. of defining cause, cf. Eph. ii. 1.—€ws ἄρτι (cf. iv. 8, 11) qualifies the quasi-vbl. noun συνηθεία, actively used, which, as in 4 Macc. xiii. 21 and cl. Gr., signifies with the objective gen. (= συνηθεία πρὸς or µετά) intercourse, familiarity with ; the other, passive sense is seen in xi. 16. The Western reading, συνειδήσει, pre- ferred by some critics as the lectio ardua, gives the sense, ‘through relation of conscience to the idol” (Hf., Hn.).—ds. εἰδωλόθντον ἐσθίουσι, “as an idol-sacri- fice eat (the meat in question) ”’—under the consciousness that it is such, with the sense haunting them that what they eat belongs to the idol and associates them with it; cf. x. 18 ff. and notes. ‘And their conscience, since it is weak (unable to get rid of this feeling), is soiled” (opp. of the καθαρὰ συνείδησις of 1 Tim. iii. 9, 2 Tim. i. 3). The con- sciousness of sharing in idol-worship is defiling to the spirit of a Christian; to taste knowingly of idolothyta, under any circumstances, thus affects converts from heathenism who have not*the full faith that the earth is the Lord’s and the ful- ness thereof; now, ‘‘ whatsoever is not of faith is sin’’ (Rom. xiv. 23).