{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/co1010.htm","path":"bib/cmt/vws/co1010.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/co1010.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nMoreover (\u03b4\u03ad)\nBut the correct reading is \u03b3\u03ac\u03c1 for, introducing an illustration of rejection by God, and thus connecting what follows with the close of the last chapter. It is possible that I may be rejected, for the Israelites were.\nAll\nStrongly emphasized in contrast with most of them (A.V., many) in Co1 10:5. All enjoyed the privileges, but few improved them. The word is repeated five times.\nUnder the cloud\nThe cloudy pillar which guided the Israelites. It is sometimes spoken of as covering the host. See Psa 105:39; Wis. 10:17; 19:7; Num 14:14.\nBaptized unto Moses (\u03b5\u1f30\u03c2)\nRev., margin, into. See on Mat 28:19; see on Rom 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples.\nCloud - sea\nThe two together forming the type of the water of baptism. Bengel says: \"The cloud and the sea are in their nature water.\" The cloud was diffused and suspended water.\nSpiritual meat\nThe manna, called spiritual because coming from heaven. See Psa 78:25; Joh 6:31; and on Rev 11:8; Rev 2:17.\nDrink - spiritual drink\nSpiritual, like the meat, in being supernaturally given. The aorist tense denotes something past, yet without limiting it to a particular occasion. They drank at Rephidim (Exo 17:6), but they continued to drink spiritual drink, for -\nThey drank (\u1f14\u03c0\u03b9\u03bd\u03bf\u03bd)\nThe imperfect tense denoting continued action - throughout their journey.\nThat spiritual rock\nFor that read a. Paul appears to recall a rabbinic tradition that there was a well formed out of the spring in Horeb, which gathered itself up into a rock like a swarm of bees, and followed the people for forty years; sometimes rolling itself, sometimes carried by Miriam, and always addressed by the elders, when they encamped, with the words, \"Spring up, O well!\" Num 21:17. Stanley says: \"In accordance with this notion, the Rock of Moses, as pointed out by the local tradition of Mt. Sinai, is not a cleft in the mountain, but a detached fragment of rock about fifteen feet high, with twelve or more fissures in its surface, from which the water is said to have gushed out for the twelve tribes. This local tradition is as old as the Koran, which mentions this very stone.\"\nWas Christ\nShowing that he does not believe the legend, but only uses it allegorically. The important point is that Christ the Word was with His people under the old covenant. \"In each case we recognize the mystery of a 'real presence\"' (Ellicott). \"God was in Christ\" here, as from the beginning. The mosaic and the christian economies are only different sides of one dispensation, which is a gospel dispensation throughout. The Jewish sacraments are not mere types of ours. They are identical.\nMany (\u03c4\u03bf\u1fd6\u03c2 \u03c0\u03bb\u03b5\u03af\u03bf\u03c3\u03b9\u03bd)\nThe A.V. misses the force of the article, the many. Hence Rev., correctly, most of them. All perished save Caleb and Joshua.\nOverthrown (\u03ba\u03b1\u03c4\u03b5\u03c3\u03c4\u03c1\u03ce\u03b8\u03b7\u03c3\u03b1\u03bd)\nOnly here in the New Testament. Lit., were strewn down along (the ground). The word belongs mostly to later Greek, though found in Herodotos in the general sense of slaying. So Euripides: \"He laid low his wife and child with one dart\" (\"Hercules Furens,\" 1000). It is used of spreading a couch.\nExamples (\u03c4\u03cd\u03c0\u03bf\u03b9)\nSee on Pe1 5:3. The word may mean either an example, as Ti1 4:12, or a type of a fact or of a spiritual truth. Heb 9:24; Rom 5:14.\nWe should not lust (\u03bc\u1f74 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f21\u03bc\u1fb6\u03c2 \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b7\u03c4\u1f70\u03c2)\nLit., should not be desirers. \u1f19\u03c0\u03b9\u03b8\u03c5\u03bc\u03b7\u03c4\u03ae\u03c2 desirer, lover, only here in the New Testament. Frequent in the classics. The sins of the Israelites are connected with those of the Corinthians.\nIdolaters\nReferring to the danger of partaking of the idol feasts.\nTo play (\u03c0\u03b1\u03af\u03b6\u03b5\u03b9\u03bd)\nThe merrymaking generally which followed the feast, not specially referring to the dancing at the worship of the golden calf. See Exo 32:19.\nCommit fornication\nLasciviousness was habitually associated with idol-worship. The two are combined, Act 15:29. A thousand priests ministered at the licentious rites of the temple of Venus at Corinth.\nThree and twenty thousand\nA plain discrepancy between this statement and Num 25:9, where the number is twenty-four thousand. It may have been a lapse of memory.\nLet us tempt Christ (\u1f10\u03ba\u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03c9\u03bc\u03b5\u03bd \u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd)\nThe compound word is very significant, \"to tempt out\" (\u1f10\u03ba); tempt thoroughly; try to the utmost. It occurs in three other places: Mat 4:7; Luk 4:12; Luk 10:25; and, in every case, is used of tempting or testing Christ. Compare Psa 77:18 (Sept.). For Christ read \u039a\u03cd\u03c1\u03b9\u03bf\u03bd the Lord.\nMurmur (\u03b3\u03bf\u03b3\u03b3\u03cd\u03b6\u03b5\u03c4\u03b5)\nSee on Joh 6:41.\nThe destroyer (\u03c4\u03bf\u1fe6 \u1f40\u03bb\u03bf\u03b8\u03c1\u03b5\u03c5\u03c4\u03bf\u1fe6)\nThe destroying angel, who is called \u1f41 \u1f40\u03bb\u03bf\u03b8\u03c1\u03b5\u03cd\u03c9\u03bd, Exo 12:23.\nHappened (\u03c3\u03c5\u03bd\u03ad\u03b2\u03b1\u03b9\u03bd\u03bf\u03bd)\nThe imperfect tense marks the successive unfolding of the events.\nFor ensamples (\u03c4\u03cd\u03c0\u03bf\u03b9)\nThe best texts read \u03c4\u03c5\u03c0\u03b9\u03ba\u1ff6\u03c2 by way of figure.\nAdmonition (\u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u03af\u03b1\u03bd)\nSee on the kindred verb to warn, Act 20:31.\nEnds of the world (\u03c4\u1f70 \u03c4\u03ad\u03bb\u03b7 \u03c4\u1ff6\u03bd \u03b1\u1f30\u03ce\u03bd\u03c9\u03bd)\nLit., ends of the ages. So Rev. Synonymous with \u1f21 \u03c3\u03c5\u03bd\u03c4\u03ad\u03bb\u03b5\u03b9\u03b1 \u03c4\u1ff6\u03bd \u03b1\u1f30\u03ce\u03bd\u03c9\u03bd the consummation of the ages, Heb 9:26. The phrase assumes that Christ's second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends, marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them.\nAre come (\u03ba\u03b1\u03c4\u03ae\u03bd\u03c4\u03b7\u03ba\u03b5\u03bd)\nSee on Act 26:7. Compare Eph 4:13; Phi 3:11.\nTemptation (\u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u1f78\u03c2)\nSee on Mat 6:13.\nCommon to man (\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03c2)\nThe word means what belongs to men, human. It occurs mostly in this epistle; once in Rom 6:19, meaning after the manner of men, popularly (see note). See Jam 3:7; Pe1 2:13; Co1 2:4, Co1 2:13; Co1 4:3. It may mean here a temptation which is human, i.e., incident or common to man, as A.V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning \"let him that thinketh,\" etc. They are in danger and must watch, but the temptation will not be beyond their strength.\nA way to escape (\u03c4\u1f74\u03bd \u1f14\u03ba\u03b2\u03b1\u03c3\u03b9\u03bd)\nRev., better, the way of escape. The word means an egress, a way out. In classical Greek, especially, of a way out of the sea. Hence, in later Greek, of a landing-place. Compare Xenophon: \"The ford that was over against the outlet leading to the mountains\" (\"Anabasis,\" iv. 3, 20). For the sense of issue or end, see on Heb 13:7. The words with the temptation and the way of escape imply an adjustment of the deliverance to each particular case.\nTo bear\nNot the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See Jam 1:12.\nIdolatry\nNotice the article: the idolatry, the temptation of which is constantly present in the idol-feasts.\nWise (\u03c6\u03c1\u03bf\u03bd\u03af\u03bc\u03bf\u03b9\u03c2)\nSee on wisdom, Luk 1:17; see on wisely, Luk 16:8. The warning against the sacrificial feasts and the allusion in Co1 10:3 suggest the eucharistic feast. An act of worship is sacramental, as bringing the worshipper into communion with the unseen. Hence he who practices idolatry is in communion with demons (Co1 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (Co1 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice.\nThe cup of blessing (\u03c4\u1f78 \u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd \u03c4\u1fc6\u03c2 \u03b5\u1f50\u03bb\u03bf\u03b3\u03af\u03b1\u03c2)\nLit., the blessing: the cup over which the familiar formula of blessing is pronounced. Hence the Holy Supper was often styled Eulogia (Blessing). For blessing, see on blessed, Pe1 1:3. It is the same as eucharistia (thanksgiving), applied as the designation of the Lord's Supper: Eucharist. See Co1 14:16; Ti1 4:4, Ti1 4:5. The cup is first mentioned, perhaps, because Paul wishes to dwell more at length on the bread; or possibly, because drinking rather than eating characterized the idol-feasts.\nCommunion (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1)\nOr participation. See on fellowship, Jo1 1:3; see on Act 2:42; see on partners, Luk 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors.\nFor (\u1f45\u03c4\u03b9)\nBetter, seeing that. It begins a new sentence which is dependent on the following proposition: Seeing that there is one bread, we who are many are one body. Paul is deducing the mutual communion of believers from the fact of their communion with their common Lord. By each and all receiving a piece of the one loaf, which represents Christ's body, they signify that they are all bound in one spiritual body, united to Christ and therefore to each other. So Rev., in margin. Ignatius says: \"Take care to keep one eucharistic feast only; for there is one flesh of our Lord Jesus Christ, and one cup unto unity of His blood;\" i.e., that all may be one by partaking of His blood (Philadelphia, 4).\nBody\nPassing from the literal sense, the Lord's body (Co1 10:16), to the figurative sense, the body of believers, the Church.\nPartake of (\u1f10\u03ba \u03bc\u03b5\u03c4\u03ad\u03c7\u03bf\u03bc\u03b5\u03bd)\nOr partake from. That which all eat is taken from (\u1f10\u03ba) the one loaf, and they eat of it mutually, in common, sharing it among them (\u03bc\u03b5\u03c4\u03ac). So Ignatius: \"That ye come together \u1f15\u03bd\u03b1 \u1f04\u03c1\u03c4\u03bf\u03bd \u03ba\u03bb\u1ff6\u03bd\u03c4\u03b5\u03c2 breaking one loaf\" (Ephesians, 20).\nShowing that partaking of the idol-feasts is idolatry, by the analogy of the Israelite who, by partaking of the sacrifices puts himself in communion with Jehovah's altar.\nPartakers of the altar (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03bf\u1f76 \u03c4\u03bf\u1fe6 \u03b8\u03c5\u03c3\u03b9\u03b1\u03c3\u03c4\u03b7\u03c1\u03af\u03bf\u03c5)\nAn awkward phrase. Rev., better, bringing out the force of \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03bf\u1f76 communers: have not they - communion with the altar? The Israelite who partook of the sacrifices (Lev 8:31) united himself with the altar of God. Paul says with the altar rather than with God, in order to emphasize the communion through the specific act of worship or sacrifice; since, in a larger sense, Israel after the flesh, Israel regarded as a nation, was, in virtue of that fact, in fellowship with God, apart from his partaking of the sacrifices. Possibly, also, to suggest the external character of the Jewish worship in contrast with the spiritual worship of Christians. Philo calls the Jewish priest \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b2\u03ce\u03bc\u03bf\u03c5 partaker of the altar.\nDevils (\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03bf\u03b9\u03c2)\nSee on Mar 1:34. Used here, as always in the New Testament, of diabolic spirits. \u0394\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03bd the neuter of the adjective \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03bf\u03c2 divine, occurs in Paul's writings only here and Ti1 4:1. It is used in the Septuagint, Deu 32:17, to translate the Hebrew word which seems, originally, to have meant a supernatural being inferior to the gods proper, applied among the Assyrians to the bulldeities which guarded the entrances to temples and palaces. Among the Israelites it came to signify all gods but the God of Israel. Compare Isa 65:11, where Gad (good fortune, probably the star-God Jupiter) is rendered in the Septuagint \u03c4\u1ff7 \u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u1ff3 the demon. See Rev, O.T. Also Psa 96:5 (Sept. 95), where elilim things of nought, A.V. idols, is rendered by \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03b9\u03b1 demons.\nThe cup of devils\nRepresenting the heathen feast. The special reference may be either to the drinking-cup, or to that used for pouring libations.\nThe Lord's table\nRepresenting the Lord's Supper. See Co1 11:20 sqq. The Greeks and Romans, on extraordinary occasions, placed images of the gods reclining on couches, with tables and food beside them, as if really partakers of the things offered in sacrifice. Diodorus, describing the temple of Bel at Babylon, mentions a large table of beaten gold, forty feet by fifteen, standing before the colossal statues of three deities. Upon it were two drinking-cups. See, also, the story of \"Bel and the Dragon,\" vv. 10-15. The sacredness of the table in heathen worship is apparent from the manner in which it is combined with the altar in solemn formulae; as ara et mensa. Allusions to the table or to food and drink-offerings in honor of heathen deities occur in the Old Testament: Isa 65:11; Jer 7:18; Eze 16:18, Eze 16:19; Eze 23:41. In Mal 1:7, the altar of burnt-offering is called \"the table of the Lord.\"\nDo we provoke - to jealousy (\u1f22 \u03c0\u03b1\u03c1\u03b1\u03b6\u03b7\u03bb\u03bf\u1fe6\u03bc\u03b5\u03bd)\nThe A.V. does not translate \u1f22 or, and thus breaks the connection with what precedes. You cannot be at the same time in communion with the Lord and with demons, or will you ignore this inconsistency and provoke God? For the verb, see on Rom 10:19.\nAre we stronger\nThe force of the interrogative particle is, surely we are not stronger.\nAnother's wealth (\u03c4\u1f78 \u03c4\u03bf\u1fe6 \u1f11\u03c4\u03ad\u03c1\u03bf\u03c5)\nLit., that which is the other's. Wealth, inserted by A.V. is used in the older English sense of well-being. See on Act 19:25. The A.V. also ignores the force of the article, the other. Rev., much better, his neighbor's good.\nThe shambles (\u03bc\u03b1\u03ba\u03ad\u03bb\u03bb\u03c9)\nOnly here in the New Testament. It is a Latin word, which is not strange in a Roman colony like Corinth. In sacrifices usually only a part of the victim was consumed. The rest was given to the priests or to the poor, or sold again in the market. Any buyer might therefore unknowingly purchase meat offered to idols.\nAsking no question\nAs to whether the meat had been used in idol sacrifice. See on Co1 2:14.\nThe earth is the Lord's, etc.\nThe common form of Jewish thanksgiving before the meal. For fullness, see on Rom 11:12.\nAny man\nSome fellow-guest, probably a gentile convert, but, at all events, with a weak conscience.\nShewed (\u03bc\u03b7\u03bd\u03cd\u03c3\u03b1\u03bd\u03c4\u03b1)\nSee on Luk 20:37 It implies the disclosure of a secret which the brother reveals because he thinks his companion in danger\nBy grace (\u03c7\u03ac\u03c1\u03b9\u03c4\u03b9)\nBetter, as Rev., in margin, with thankfulness: with an unsullied conscience, so that I can sincerely give thanks for my food. Compare Rom 14:6; Ti1 4:4, Ti1 4:5.\nAm I evil-spoken of (\u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03bf\u1fe6\u03bc\u03b1\u03b9)\nIn the gospels this word, of which blaspheme is a transcript, has, as in the Septuagint, the special sense of treating the name of God with scorn. So Mat 9:3; Mat 26:65; Joh 10:36. In the epistles frequently as here, with the classical meaning of slandering or defaming.","title":"Vincent's Word Studies: 1 Corinthians: 1 Corinthians Chapter 10","type":"page"}