Twice over we are told that the story of the Exodus was intended for our instruction, 1 Corinthians 10:6; 1 Corinthians 10:11. It becomes us, therefore, to study the account with the honest intention to obtain all the warning and suggestion that it is capable of yielding. The great lesson is human failure under the most promising circumstances. Here were people who had been brought out of the most terrible hardships and perils, who were under the greatest obligations to God, but who, in the hour of temptation, absolutely failed Him.
Consider the privileges of the Chosen People. The cloud of divine guidance led them. The Red Sea, like a grave, lay between them and the land of bondage. They ate daily of the heavenly manna and drank of the water that gushed from the rock. But all these are types of spiritual blessings which await us in Christ. His grave lies between us and the world; His guidance is ours; we daily feed on His life and help. Let us take heed that we do not, like Israel, allow Moab to cast the witchery of sensual indulgence over us, lest we excite God's displeasure. Let us not tempt the Lord by murmuring or distrust. Let us ever live worthily of Him who has called us out of darkness into His marvelous light. [source]
Chapter Summary: 1 Corinthians 10
1The sacraments of the Jews are types of ours; 7and their punishments, 11examples for us 13We must flee from idolatry 21We must not make the Lord's table the table of demons; 24and in all things we must have regard for our brothers
Greek Commentary for 1 Corinthians 10:2
Were all baptized unto Moses in the cloud and in the sea [παντες εις τον Μωυσην εβαπτισαντο εν τηι νεπεληι και εν τηι ταλασσηι] The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read εβαπτισαντο ebaptisanto (causative first aorist middle, got themselves baptized) while Aleph A C D have εβαπτιστησαν ebaptisthēsan (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses εις eis concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Galatians 3:27). [source]
Baptized unto Moses [εἰς] Rev., margin, into. See on Matthew 28:19; see on Romans 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples. [source]
Cloud - sea [] The 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. [source]
Reverse Greek Commentary Search for 1 Corinthians 10:2
Matthew 28:19In the name [εἰς τὸ ὄνομα] Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3,Acts 19:5; 1 Corinthians 1:13,1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Matthew 8:29Thou Son of God [υιε του τεου] The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες hoi daimones (the only example in the N.T.). Δαιμονιον Daimonion is a diminutive of δαιμων daimōn In Homer δαιμων daimōn is used synonymously with τεος theos and τεα thea Hesiod employed δαιμων daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12,Mark 5:15; Mark 3:22,Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11,Luke 13:16). [source]
Mark 1:34Devils [δαιμόνια] The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER-
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In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER-
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Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER-
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This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12,Mark 5:15; Mark 3:22,Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17,Luke 10:18; Luke 11:18,Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20,1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13,Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11,Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER-
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[source]
Luke 2:32Gentiles [ἐθνῶν] Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18,Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11,Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Acts 15:20Pollutions [ἀλισγημάτων] A word not found in classical Greek, and only here in the New Testament. The kindred verb ἀλισγεῖν , to pollute, occurs in the Septuagint, Malachi 1:7, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (Acts href="/desk/?q=ac+15:29&sr=1">Acts 15:29); the flesh of idol sacrifices, of which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See 1 Corinthians 10:25-28; and Exodus 34:15. [source]
Acts 15:20Pollutions of idols [αλισγηματων] From αλισγεω alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου pniktou) are mentioned in Leviticus 17, 18. [source]
Acts 22:16By baptized [βαπτισαι] First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
Acts 15:20That they abstain from [του απεχεσται] The genitive of the articular infinitive of purpose, present middle (direct) of απεχω apechō old verb, to hold oneself back from. The best old MSS. do not have απο apo but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation 22:15). Harnack argues ably against the genuineness of the word πνικτου pniktou (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with Leviticus 17:10-16. The problem is whether the words were added because “blood” was understood as not “murder,” but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in Acts 15:29. But with the word retained here and in Acts 15:29 the solution of James is not a compromise, though there is a wise concession to Jewish feeling. Pollutions of idols (αλισγηματων alisgēmatōn). From αλισγεω alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου pniktou) are mentioned in Leviticus 17, 18. [source]
Romans 10:19First [πρωτος] Moses first before any one else. lxx quotation Deuteronomy 32:21. See note on 1 Corinthians 10:22 for παραζηλωσω parazēlōsō (I will provoke you to jealousy). With that which is no nation (επ ουκ ετνει ep' ouk ethnei). The Jews had worshipped “no-gods” and now God shows favours to a “no-nation” (people). Will I anger you Future active (Attic future) of παροργιζω parorgizō rare word, to rouse to wrath. [source]
Romans 2:15Their conscience bearing witness therewith [συνμαρτυρουσης αυτων της συνειδησεως] On conscience The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. [source]
Romans 11:11By their fall [τωι αυτων παραπτωματι] Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26,1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 11:11For to provoke them to jealousy [εις το παραζηλωσαι] Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26,1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 2:15Written in their hearts [γραπτον εν ταις καρδιαις αυτων] Verbal adjective of γραπω graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης sunmarturousēs as in Romans 9:1. The word συνειδησις suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
1 Corinthians 2:14Discerned [ἀνακρίνεται] Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luke 23:14; Acts 4:9; Acts 12:19; Acts 24:8; Acts 28:18. Of examining the Scriptures, Acts 17:11, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up ( ἀνά ) a series of objects or particulars in order to distinguish ( κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: “ Ανακρίνειν is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, 1 Corinthians 9:3; 1 Corinthians 10:25,1 Corinthians 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigationis indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts” (“On a Fresh Revision of the New Testament”). See, further, on 1 Corinthians 4:3,1 Corinthians 4:4. [source]
1 Corinthians 10:15Wise [φρονίμοις] See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3suggest 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 (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice. [source]
1 Corinthians 10:18Communion with the altar [κοινωνοι του τυσιαστηριου] Same idea in κοινωνοι Koinéōnoi participators in, partners in, sharers in (with objective genitive). The word τυσιαστηριον thusiastērion is from late verb τυσιαζω thusiazō to offer sacrifice, and that from τυσια thusia sacrifice, and that from τυω thuō common verb to slay, to sacrifice (1 Corinthians 10:20). The Israelites who offer sacrifices have a spiritual participation in the altar. [source]
1 Corinthians 10:25In the shambles [εν μακελλωι] Only here in N.T. A transliterated Latin word macellum, possibly akin to μαχερια maceria and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for “the provision market.” Deissmann (Light from the Ancient East, p. 276) says: “In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1 Corinthians 10:25), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows.” [source]
1 Corinthians 13:5Seeketh not its own [ου ζητει τα εαυτης] Its own interests (1 Corinthians 10:24,1 Corinthians 10:33). Is not provoked (ου παροχυνεται ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
1 Corinthians 6:1Having a matter against his neighbour [πραγμα εχων προς τον ετερον] Forensic sense of πραγμα pragma (from πρασσω prassō to do, to exact, to extort as in Luke 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1 Corinthians 10:24; 1 Corinthians 14:17; Galatians 6:4; Romans 2:1. Go to law (κρινεσται krinesthai). Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι krithēnai in Matthew 5:40. Κριτης Kritēs judge, is from this verb. Before the unrighteous This use of επι epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
1 Corinthians 6:12Lawful [εχεστιν] Apparently this proverb may have been used by Paul in Corinth (repeated in 1 Corinthians 10:23), but not in the sense now used by Paul‘s opponents. The “all things” do not include such matters as those condemned in chapter 1 Corinthians 5:1-13; 1 Corinthians 6:1-11. Paul limits the proverb to things not immoral, things not wrong per se. But even here liberty is not license. [source]
1 Corinthians 8:1Now concerning things sacrificed to idols [περι δε των ειδωλοτυτων] Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14,Revelation 2:20. By ειδωλοτυτα eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. [source]
Galatians 2:18I build again the things which I destroyed [ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ] Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; Romans 15:20; 1 Corinthians 8:1,1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:17; Ephesians 2:20f. For καταλύειν destroysee on Romans 14:20; see on 2 Corinthians 5:1. [source]
1 Timothy 4:1Doctrines of devils [διδασκαλίαις δαιμονίων] Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20,1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
1 Timothy 4:1In later times [εν υστεροις καιροις] Old adjective (Matthew 21:31) usually as adverb, υστερον husteron (Matthew 4:2). Relative time from the prediction, now coming true (a present danger). Some shall fall away (αποστησονται τινες apostēsontai tines). Future middle of απιστημι aphistēmi intransitive use, shall stand off from, to fall away, apostatize (2 Corinthians 12:8). From the faith Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
1 Timothy 4:1From the faith [της πιστεως] Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
1 Timothy 4:1Seducing spirits [πνευμασιν πλανοις] Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
1 Timothy 4:1Doctrines of devils [διδασκαλιαις δαιμονιων] “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
1 Timothy 4:3To abstain from meats [απεχεσται βρωματων] Infinitive dependent, not on κωλυοντων kōluontōn but on the positive idea κελευοντων keleuontōn (implied, not expressed). Ablative case of βρωματων brōmatōn after απεχεσται apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism. Which God created (α ο τεος εκτισεν ha ho theos ektisen). First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. To be received “For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
2 Timothy 2:6Must be first partaker [δεῖ πρῶτον - μεταλαμβάνειν] Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10,1 Corinthians 9:12; 1 Corinthians 10:17,1 Corinthians 10:21,1 Corinthians 10:30. [source]
Revelation 9:20Devils [τα δαιμονια] Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18). [source]
Revelation 9:20Of the works [εκ των εργων] For this use of εκ ek after μετανοεω metanoeō see Revelation 2:21; Revelation 9:21; Revelation 16:11. By “works” Negative purpose clause with ινα μη hina mē and the future active of προσκυνεω proskuneō as in Revelation 9:5.Devils Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18). [source]
What do the individual words in 1 Corinthians 10:2 mean?
Parse: Noun, Accusative Masculine Singular
Root: Μωσεύς
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
Greek Commentary for 1 Corinthians 10:2
The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read εβαπτισαντο ebaptisanto (causative first aorist middle, got themselves baptized) while Aleph A C D have εβαπτιστησαν ebaptisthēsan (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses εις eis concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Galatians 3:27). [source]
Rev., margin, into. See on Matthew 28:19; see on Romans 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples. [source]
The 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. [source]
Reverse Greek Commentary Search for 1 Corinthians 10:2
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες hoi daimones (the only example in the N.T.). Δαιμονιον Daimonion is a diminutive of δαιμων daimōn In Homer δαιμων daimōn is used synonymously with τεος theos and τεα thea Hesiod employed δαιμων daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11, Luke 13:16). [source]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER- -DIVIDER- In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER- -DIVIDER- Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER- -DIVIDER- This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER- -DIVIDER- [source]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
A word not found in classical Greek, and only here in the New Testament. The kindred verb ἀλισγεῖν , to pollute, occurs in the Septuagint, Malachi 1:7, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (Acts href="/desk/?q=ac+15:29&sr=1">Acts 15:29); the flesh of idol sacrifices, of which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See 1 Corinthians 10:25-28; and Exodus 34:15. [source]
From αλισγεω alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου pniktou) are mentioned in Leviticus 17, 18. [source]
First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
The genitive of the articular infinitive of purpose, present middle (direct) of απεχω apechō old verb, to hold oneself back from. The best old MSS. do not have απο apo but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation 22:15). Harnack argues ably against the genuineness of the word πνικτου pniktou (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with Leviticus 17:10-16. The problem is whether the words were added because “blood” was understood as not “murder,” but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in Acts 15:29. But with the word retained here and in Acts 15:29 the solution of James is not a compromise, though there is a wise concession to Jewish feeling. Pollutions of idols (αλισγηματων alisgēmatōn). From αλισγεω alisgeō only in the lxx and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (ειδωλυτων eidōluthōn) in Acts 15:29, not to sacrificial meat sold in the market (1 Corinthians 10:27), a matter not referred to here. Cf. Leviticus 17:1-9. All the four items in the position of James (accepting πνικτου pniktou) are mentioned in Leviticus 17, 18. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
See on John 1:16. The word may mean that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28; Matthew 9:16; Mark 6:43); that which is filled (Ephesians 1:23); possibly the act of filling (Romans 13:10), though this is doubtful. Here in the first sense: the fullness of their number contrasted with the diminution. They will belong as an integral whole to the people of God. [source]
From Deuteronomy 32:21. See Romans 11:11, Romans 11:14; 1 Corinthians 10:22. Used only by Paul. The Septuagint has them instead of you. [source]
Moses first before any one else. lxx quotation Deuteronomy 32:21. See note on 1 Corinthians 10:22 for παραζηλωσω parazēlōsō (I will provoke you to jealousy). With that which is no nation (επ ουκ ετνει ep' ouk ethnei). The Jews had worshipped “no-gods” and now God shows favours to a “no-nation” (people). Will I anger you Future active (Attic future) of παροργιζω parorgizō rare word, to rouse to wrath. [source]
So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). [source]
On conscience The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. [source]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται ginetai or γεγονεν gegonen is understood. For to provoke them to jealousy Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Purpose expressed by εις eis and the articular infinitive, first aorist active, of παραζηλοω parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα plērōma). Perhaps “completion,” though the word from πληροω plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Verbal adjective of γραπω graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης sunmarturousēs as in Romans 9:1. The word συνειδησις suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
Rev., judged. Used only by Luke and Paul, and by the latter in this epistle only. By Luke, mostly of judicial examination: Luke 23:14; Acts 4:9; Acts 12:19; Acts 24:8; Acts 28:18. Of examining the Scriptures, Acts 17:11, but with the sense of proving or coming to a judgment on. The fundamental idea of the word is examination, scrutiny, following up ( ἀνά ) a series of objects or particulars in order to distinguish ( κρίνω ). This is its almost universal meaning in classical Greek. At Athens it was used technically in two senses: to examine magistrates with a view to proving their qualifications; and to examine persons concerned in a suit, so as to prepare the matter for trial, as a grand jury. The meaning judged is, at best, inferential, and the Rev. inserts examined in the margin. Bishop Lightfoot says: “ Ανακρίνειν is neither to judge nor to discern; but to examine, investigate, inquire into, question, as it is rightly translated, 1 Corinthians 9:3; 1 Corinthians 10:25, 1 Corinthians 10:27. The apostle condemns all these impatient human praejudicia which anticipate the final judgment, reserving his case for the great tribunal, where at length all the evidence will be forthcoming and a satisfactory verdict can be given. Meanwhile the process of gathering evidence has begun; an ἀνάκρισις investigationis indeed being held, not, however, by these self-appointed magistrates, but by one who alone has the authority to institute the inquiry, and the ability to sift the facts” (“On a Fresh Revision of the New Testament”). See, further, on 1 Corinthians 4:3, 1 Corinthians 4:4. [source]
See on wisdom, Luke 1:17; see on wisely, Luke 16:8. The warning against the sacrificial feasts and the allusion in 1 Corinthians 10:3suggest 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 (1 Corinthians 10:20), as he who truly partakes of the Eucharist is in communion with Christ. But the two things are incompatible (1 Corinthians 10:21). In citing the Eucharist he appeals to them as intelligent (wise) men, concerning a familiar practice. [source]
Same idea in κοινωνοι Koinéōnoi participators in, partners in, sharers in (with objective genitive). The word τυσιαστηριον thusiastērion is from late verb τυσιαζω thusiazō to offer sacrifice, and that from τυσια thusia sacrifice, and that from τυω thuō common verb to slay, to sacrifice (1 Corinthians 10:20). The Israelites who offer sacrifices have a spiritual participation in the altar. [source]
Only here in N.T. A transliterated Latin word macellum, possibly akin to μαχερια maceria and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for “the provision market.” Deissmann (Light from the Ancient East, p. 276) says: “In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1 Corinthians 10:25), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows.” [source]
Old word from συμπερω sumpherō to bear together, and explains use of verb in 1 Corinthians 10:23. [source]
See 1 Corinthians 6:12; 1 Corinthians 10:23, 1 Corinthians 10:33 for Paul‘s guiding principle in such matters. [source]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
Forensic sense of πραγμα pragma (from πρασσω prassō to do, to exact, to extort as in Luke 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1 Corinthians 10:24; 1 Corinthians 14:17; Galatians 6:4; Romans 2:1. Go to law (κρινεσται krinesthai). Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι krithēnai in Matthew 5:40. Κριτης Kritēs judge, is from this verb. Before the unrighteous This use of επι epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
Apparently this proverb may have been used by Paul in Corinth (repeated in 1 Corinthians 10:23), but not in the sense now used by Paul‘s opponents. The “all things” do not include such matters as those condemned in chapter 1 Corinthians 5:1-13; 1 Corinthians 6:1-11. Paul limits the proverb to things not immoral, things not wrong per se. But even here liberty is not license. [source]
Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14, Revelation 2:20. By ειδωλοτυτα eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. [source]
Not denying their existence (comp. 1 Corinthians 8:5) but their deity. Emphasis on by nature. Comp. 1 Corinthians 10:20. [source]
Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; Romans 15:20; 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:17; Ephesians 2:20f. For καταλύειν destroysee on Romans 14:20; see on 2 Corinthians 5:1. [source]
In 1 Corinthians 10:20 he terms them “demons,” the “so-called gods” (1 Corinthians 8:5), worshipping images made by hands (Acts 17:29). [source]
Thrice repeated, in order to emphasize the universality of the Gospel against the intellectual exclusiveness encouraged by the false teachers. For similar emphatic repetitions of all or every, compare 1 Corinthians 10:1, 1 Corinthians 10:2; 1 Corinthians 12:13; Romans 9:6, Romans 9:7; Romans 11:32, etc. [source]
Lit. build up. See on Acts 20:32. The metaphorical sense habitually in Paul. See 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:4; Ephesians 2:20. In O.T. mostly in the literal sense. See however lxx, Rth 4:11 ; 88:2; Jeremiah href="/desk/?q=jer+31:4&sr=1">Jeremiah 31:4. [source]
Lit. thrown away. N.T.oIn ecclesiastical writings, excommunicated. On the whole verse, comp. Acts href="/desk/?q=ac+10:15&sr=1">Acts 10:15; Romans 11:15; 1 Corinthians 10:25, 1 Corinthians 10:26, 1 Corinthians 10:30, 1 Corinthians 10:31. [source]
Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20, 1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
Better, I desire. See on Matthew 1:19, and comp. Philemon 1:12. Paul's word is θέλω Iwill. See Romans 16:19; 1 Corinthians 7:32; 1 Corinthians 10:20; 1 Corinthians 14:5, 1 Corinthians 14:19, etc. [source]
The verb in the active voice means to place beside. In the middle, to deposit or intrust. Only once in Paul, 1 Corinthians 10:27. Comp. 1 Peter 4:19. [source]
Old adjective (Matthew 21:31) usually as adverb, υστερον husteron (Matthew 4:2). Relative time from the prediction, now coming true (a present danger). Some shall fall away (αποστησονται τινες apostēsontai tines). Future middle of απιστημι aphistēmi intransitive use, shall stand off from, to fall away, apostatize (2 Corinthians 12:8). From the faith Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
Ablative case (separation). Not creed, but faith in God through Christ. Giving heed (προσεχοντες prosechontes). Supply τον νουν ton noun (the mind) as in 1 Timothy 3:8. Seducing spirits Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
Old adjective As substantive in 2 Corinthians 6:8. Probably some heathen or the worst of the Gnostics. Doctrines of devils (διδασκαλιαις δαιμονιων didaskaliais daimoniōn). “Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
“Teachings of δαιμονς daimons Definite explanation of the preceding. Cf. 1 Corinthians 10:20. [source]
First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. [source]
Infinitive dependent, not on κωλυοντων kōluontōn but on the positive idea κελευοντων keleuontōn (implied, not expressed). Ablative case of βρωματων brōmatōn after απεχεσται apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism. Which God created (α ο τεος εκτισεν ha ho theos ektisen). First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. To be received “For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
Better, Must be the first to partake. His is the first right to the fruits of his labor in the gospel. The writer seems to have in his eye 1 Corinthians 9:7, where there is a similar association of military service and farming to illustrate the principle that they who proclaim the gospel should live of the gospel. Μεταλαμβάνειν to partake, oP, and only here in Pastorals. Paul uses μετέχειν . See 1 Corinthians 9:10, 1 Corinthians 9:12; 1 Corinthians 10:17, 1 Corinthians 10:21, 1 Corinthians 10:30. [source]
As a trust or deposit ( παραθήκη ). See on 2 Timothy 1:12, 2 Timothy 1:14. In Paul only 1 Corinthians 10:27. [source]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους nous) and conscience (συνειδησις suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14. [source]
More properly, demons. See on Mark 1:34. Compare 1 Corinthians 10:20; 1 Timothy 4:1. [source]
Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18). [source]
For this use of εκ ek after μετανοεω metanoeō see Revelation 2:21; Revelation 9:21; Revelation 16:11. By “works” Negative purpose clause with ινα μη hina mē and the future active of προσκυνεω proskuneō as in Revelation 9:5.Devils Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18). [source]