Ver. 14 gives the final point to all that has been urged, from ver. 1 onwards: the sad fate of the Israelite fathers, the correspondence between their trials and those of the Cor. readers, the possibility of effectual resistance, and the certain relief to which the Divine fidelity is pledged—these considerations combine to enforce the appeal, Flee from idolatry ; cf. vi. 18a, and note.—8.dqep, as in viii. 13 (see note), points with emphatic finger along the line of past history; ἀγαπητοί
πα-- 16.
ποτήριον τῆς Ε εὐλογίας ὃ 3 εὐλογοῦμεν, οὐχὶ
Κ αἵματος! τοῦ * Χριστοῦ !
15. "Ὡς Ἀφρονίμοις "λέγω" κρίνατε ὑμεῖς ὅ "ϕφημι:
16. τὸ c 2 Cor. vi. ἡ 4 13; Cf. κοινωνία τοῦ 1 Acts xvii.
24.
{
ἐστιν]; τὸν ᾿ ἄρτον ὃν ™ KA@pev, οὐχὶ ἆ See iv. to.
e See vii.2g. ἔχι 25 i. *
Mt. xxvi. 27 (cf. 39), and parls.; see also Mt. xx. 22 f.; Rev. xiv. 10, etc. For position cf noun, Jo.
xviii. 17; Μι. xxi. 42, etc. g Gal. iii. 14; h Mt. xxvi. 26; Mk. xi. 10, xiv. 22; Lk. xxiv. 30. gen., Ph. iii. ro.
as. iii. το; Rev. ν. 12 f., vil. 12; Gen. xxviii. 4. ere only of things. See also i. 9, and note on construction. 14; 1 Pet.i.2; Jo.i.7; Rev. i. 5, v. 9, vii. 14, etc.; Mt. xxvi. 28, etc.; Jo. vi. 53 ff. Acts ii. 42, 46, xx. 7, 11, Xxvii. 35; Mt. xxvi. 26, etc.; Jo. vi. 35 ff, xiii. 18, xxi. 13.
See also iv. 12. i With ob). k xi. 25, 27; Eph. ii. 13; Heb. ix. 12,
| xi. 23 ff.; m xi. 24; Acts
ii. 46, etc.; Mt. xxvi. 26, etc., xiv. 19, xv. 36; Lk. xxiv. 30.
leotv@via εστιν τον αιµατοςτονυ Χριστον (in this order): ABP. So Tr., W.H.—diff. from parl. clause. A has εστιν after κοινωνια in second clause also.
μου (cf. iv. 14) reinforces admonition with entreaty.
§ 33. ΤΗΕ COMMUNION OF ΤΗΕ LorD, AND OF DEMONS, x. 15-24. A further warning the Ap. will give against dal- liance with idolatry, based on Christian practice as the former was based on Israelite history. He points to the table of the Lord’s Supper, and asks the Cor. to judge as men of sense whether it is possible to take of Christ’s cup and loaf, and then to sit at a table where in reality one communicates with demons! What can be more revolting than such conduct ? what more insulting towards the Lord ?
Ver. 15. ‘Qs φρονίμοις λέγω; κρίνατε ἡμεῖς ὅ φηµι: ‘As to men of sense I “speak; be yourselves the judges of what I affirm.” With this prefatory appeal to the intelligence of the readers cf. the introductory phrases of Rom. vi. 19, Gal. iii. 15 ; the ground of admonition in this § lies entirely within the judgment of the Cor., as that of the last § did not (1). The Cor. are Φφρόνιµοι, intellectually clever and shrewd, not σοφοί (as some -of them thought themselves to be, iii. 18); this compliment is consistent with the censure of iii. 1 ff. ; see parls., also Trench Syn., § Ixxv. ‘‘The new con- ception of the πνευματικὸς caused the word pévipos to sink to a much lower level in the N.T. than it occupied in Plato or Aristotle’? (Ed.). Philo dis- parages φρόνησις, defining it as µέση “ππανουργίας κ. µωρίας | Deus immut., § 35); he says, σοφία μὲν γὰρ πρὸς θεραπείαν Θεοῦ, φρόνησις δὲ πρὸς ἀνθρώ- πινον βίον διοίκησιν (De prem. ci pen., § 14).—On φηµί (again in 19), cf. vii. 29, and note. For like appeals, see Luke xil. 57, Acts iv. 19. The questions that follow, the readers will easily answer ‘from their knowledge of religious custom and feeling.
Ver. 16. κοινωνία is the key-word of ‘this passage (see parls.); the Lord’s
Supper constitutes a ‘* communion ” centring in Christ, as the Jewish festal rites centred in ‘the altar” (18), and as ‘‘the demons,’’ the unseen objects of idolatrous worship, supply their basis of communion in idolatrous feasts (21 f.). Such fellowship involves (1) the ground of communion, the sacred object cele- brated in common; (2) the association established amongst the celebrariis, sepa- rating them from all others: ‘‘ The word communion denotes the fellowship of persons with persons in one and the same object’’ (Ev.). These two ideas take expression in vv. 16, 17 in turn; their joint force lies behind the protest of vy. 20 ff.—Appealing to the Eucharist —or Eulogia, as it was also called—P. begins with ‘‘the cup” (cf. the order of Luke xxii. 17 Π., and Didaché ix. 2 f.), the prominent object in the sacrificial meal (21), containing, as one may say, the essence of the feast (cf Ps. xxili. 5). 7. εὐλογίας is attributive gen. (like ‘‘ cup of salvation”’ in Ps. cxvi. 13; see other parls., for both words); so Cv., ‘“ desti- natus ad mysticam eulogiam,’’ and Hn, (see his note). Christ blessed this cup, making it thus for ever a ‘“‘ cup of bless- ing’’; cf. the early sacramental phrases, of τῆς εὐλογίας ᾿Ιησοῦ ἄρτοι in Or. on Matt. x. 25, and τὰς εὐλογίαςτ. Χριστοῦ ἐσθίειν from the Catacombs (X. Kraus, Roma sotteranea, 217), cited by Hn. On this view, 6 εὐλογοῦμεν is no repetition of τῆς εὐλογίας, but is antithetical to it in the manner of Eph. i. 3: sc. ‘‘ the cup which gives blessing, for which we give blessing to God’”’. The prevalent intef- pretation of +. ποτήρ. τ. εὐλογίας makes the phrase a rendering of kds habb’rakah, the third cup of the Passover meal, over which a specific blessing was pronounced (often identified with that of the Euchar- ist) ; or, as Ed. thinks (referring to Luke xxii. 20), the fourth, which closed the meal and was attended with the singing of the