Ver. 27: a case parl. to that of wv. 25 £, attached therefore asyndetically ; cf. the two clauses of ver. 16. When, one buys for himself, the question arises at the shop; when he is the guest of another, it arises at the table. ‘‘If some one invites you, of the unbelievers, and you determine to go.”—tév ἀπίστων is emphatic by position: in a non-Christian house sacrificial meat was likely to be used, and here the Christian’s conduct
868
q ay xu; τις Ἀκαλεῖ ὑμᾶς τῶν " ἀπίστων] καὶ θέλετε πορεύεσθαι, πᾶν τὸ
Vii. 39, xiv. 7 ff. που; Esth. ν. 12.
r See vi. 6.
s Lk. x. 8; Mk. vi.41;
841 Gen. xliii. 31 f.
t cepoOurov, h.!.; see txtl. and exeg. notes. vi. 11, XiV. 37. v In this sense, see i. 12.
;παρατιθέµενον ὑμῖν ἐσθίετε, μηδὲν '' ἀνακρίνοντες διὰ τὴν " συνεί- δησιν: 28. ἐὰν δέ τις ὑμῖν 2 εἴπῃ, “«Τοῦτο ' εἰδωλόθυτόν ὃ ἐστι,” μὴ ἐσθίετε, δι ἐκεῖνον τὸν " μηνύσαντα καὶ τὴν "συνείδησιν, "τοῦ * γὰρ Κυρίου ἡ yq* καὶ τὸ πλήρωμα αὐτῆς": 29. " συνείδησιν δὲ Acts xvi. Ἰλέγω οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ | ἑτέρου :
* ivate γὰρ 4
u Lk. xx. 37; Acts xxiii. 30; Jo. xi. 57; 2 Macc. iii. 7, w Mt. ix. 4, xxvii. 46; Lk. xiii. 7; Acts iv. 25, vii. 26.
1 Add εις δειπνον DG, latt., some codd. of vg. sah. : a characteristic Western gloss.
2 Om. vpey G, latt. vg.
ὄκεροθντον, NABH, sah., some latt. codd., Julian (as instanced in Cyr. 33)
αἱθο Όσιο
A Biblical ἡ.].; see note below.
4Om. τον yap Kvp.... αυτης all pre-Syrian unce. and verss. (including vg.),—repeated from νετ. 26; C® adds it to ver. 31 instead.
5 For εαντου D* has the correction σεαντου; H and some others, εµαυτου.
would be narrowly watched.—@éAere in N.T., as in cl. Gr. (see Lidd., under βούλομαι, as against Gm. under θέλω: cf. note on xii. 11), signifies will, active purpose, not mere wish (‘‘are disposed to go,” E.V.); the invited make up their mind to go, are bent on it (P. ‘‘non valde probat,” Bg.; ‘‘a hint that it would be wise to keep away,” El.); the next clause discovers them there, with the viands before them. P. assumes social intercourse of Christians with heathen— not with false Christians (v. το f.); there can be no question, after vv. 20 ff., of a.ending an idol-feast or κατακεῖσθαι ἐν εἰδωλίῳ (viii. το).---τ. παρατιθέµενον τε- places τ. πωλούμενον of νετ. 25; the rest is a repetition: no more need to raise the question of conscience in the one case than in the other.
Vv. 28, 29a. ἐὰν Se... εἴπῃ, ‘ But if any one say to you’’—a probable con- tingency, as εἴ τις καλεῖ κ.τελ. (27) was an assumed fact; seé Bn. on the forms of the Condit. Sentence, §§ 242 ff.—8e confronts this contingency with both the situations described in vy. 25and 27. The information, ‘‘ This is sacrificial meat,” might be volunteered to the Christian purchaser in the market (by the sales- man, or a by-stander), or to the Christian guest at the unbeliever’s table (by the host, or by a fellow-guest), the com- munication being prompted by civility and the wish to spare the supposed sus- ceptibilities of the Christian, or by the desire to embarrass him; whatever its occasion or motive, it alters the situation. The genuine reading, ἱερόθντον (slain-as- sacred, i.e., in sacrifice), takes the state-
ment as from the mouth of unbelievers; a Jew or Christian would presumably say εἰδωλόθυτον, as above and here in T.R.: Reuss and El. suppose the informant to be ‘‘a Christian converted from heathen- ism” using the inoffensive term ‘‘at the table of a heathen host”’; but +. ἀπίστων suggests heathen company, and µηνύ- cavra private information. ‘‘ Forbear eating (μὴ ἐσθίετε, revoking the permis- sion of 25 ff.) for the sake of him that in- formed (you), and for conscience’ sake.’ ---Μηνύω (see parls.), to disclose what does not appear on the surface or is im- parted secretly. The informant expects the Christian to be shocked; with his συνήθεια τ. εἰδώλου (viii. 7), he looks on the flesh of the sacrifice as having ac- quired a religious character (it is ἱερό- θυτον); by saying Τοῦτο ἱερόθυτον, he calls conscience into play—whose con- science the next clause shows.—81a τὸν μηνύσαντα καὶ τὴν συνείδησιν form one idea, being governed by the same prp., καὶ adding an explanation; from regard to the conscience of the μηνύσας-- ποῖ his possible contempt or ill-will—the Chris- tian should decline the offered flesh or stop eating Ἱε.--συνείδησιν δὲ λέγω, οὐ τὴν ἑαυτοῦ κ.τ.λ., “Conscience however I mean, not one’s own, but that of the other”. Ver. 29a explains the διὰ τ. συνείδησιν of νετ. 28, and reconciles its instruction with that of vv. 25, 27, while it brings the matter under the governing rule laid down in vv. 23 f. By contrast with ‘the other,” the 2nd pl. of ver. 28 becomes here 2nd sing. reflexive.