” , > κοινωνοὶ τοῦ "θυσιαστηρίου εἰσι ;
τὰ 7 ἔθνη," " δαιµονίοις * Over? καὶ οὐ Θεῷ ὅ
v See vili. 1. 15 (with dat., as here); Exod. xxiii. 18. See v. 7.
865
18. "Bdémete τὸν ᾿Ισραὴλ " κατὰ "σάρκα: οὐχὶ1 οἱ Seo it. κου
ος See 1, 26.
s See i. 26. oe t 2 Cor. i. 7,
Vill. 23;
Phm. 17; Heb.x.33; 1 Pet. v.1; 2 Pet. i4; x Absol., Acts xiv. 13, z Deut. xxxii. 17;
,
w See viii. 4. y See i. 23, v. 1, τ. έθνη.
1 Tim. iv.1; Acts xvii. 18; Jas. ii.19; Rev. ix. 20, xvi. 14; Gospp. passim.
1ονχ, NACD*G.
Σειθδωλοθυτον. sah. cop., Aug., Ambrst.
ουχι, B and Syrians; 5ο W.H. marg.
. . ειδωλον (in this order): SaBC**DP 46, 73, latt. vg. ΝΑΟΥ” om. η οτι ειδωλον τι εστιν, by homceoleuton—a circumstance tending to prove a common (Alexandrian 2) ancestor.
Similarly 17,
71 om. οτι ειδωλοθυτον x.t.A.—a reading indicated also by Tert. and Aug.
ὄθνουσιν (twice), all πποο. but KL.
4 Om. τα εθνη (?) BDG, Mcion., Tert. Lachm., Tisch., Al. om. ;
bracket the words.
W.H. and Nestle
ὄκαι ου Θεῳ θνονσιν (in this order): SABCP 17, 37, 46.
artificially supplied; moreover, Mr.’s in-
terpretation reverses the contextual rela- tion of the ἄρτος and σῶμα, making the latter the ground of the former, whereas Paul argues that the bread assures the oneness of the body; through loaf and cup we realise our communion in Christ.
Ver. 18. ‘For look at Israel after the flesh: are not those that eat the sacrifice communicants of the altar? ”—+.¢., par- ticipation in the sacrificial feast consti- tutes fellowship in the sacrifice.—rév *iopanA κατὰ σάρκα, in contrast with "lop. κατὰ πνεῦμα (Rom. ii. 28 f., Gal. iv. 29, vi. 16, etc. : see note on οἱ πατ. ἡμῶν, 1). The Ap. is not thinking of the priests specifically, as in ix. 13 (Hn.), nor of the people as sharing with them (Al.), but of the festal communion of Israelites as such—e.g., at the Passover, the sacrificial meal κατ᾽ ἐξοχήν: see Lev. vii. 11-34, Deut. xii. 11-28, 1 Sam. ix. 12 ff. The altar furnishes the table at which Je- hovah’s guests enjoy their covenant fellowship in the gifts of His salvation. The feasters are thus kotvwvol τ. θυσιασ- τηρίον, recognising the altar as their common altar and mutually pledging themselves to its service.
Vv. 19,20. Paul’s appeal to the mean- ing of the Lord’s Supper is leading up to a prohibition of attendance at the idol- feasts. Against this veto the men of “knowledge” will argue that idolatry is illysion (vill. 4 ff.), its rites having no such ground in reality as belongs to Christian observances ; the festival has no religious meaning to them, and does not touch their conscience (contrast viii. 7); if friendship or social feeling invites their