Commentary on the Epistles to the Corinthians John Calvin
John Calvin
19. What do I say then? It might seem at first view as if the Apostle either argued inconclusively, or ascribed to idols something of existence and of power. Now it might readily be objected — "What comparison is there between the living God and idols? God connects us with himself by the sacraments. Be it so. How comes it that idols, which are nothing, (1 Corinthians 8:4,) have so much power, as to be able to do the like? Do you think that idols are anything, or can do anything?" He answers, that he does not look to the idols themselves; 583 but rather has in view the intention of those who sacrifice to idols. For that was the source of the pollution that he had indirectly pointed out. He confesses, therefore, that an idol is nothing. He confesses that it is a mere delusion when the Gentiles take it upon them to go through solemn rites of dedication, 584 and that the creatures of God are not polluted by such fooleries. But as the design of them is superstitious and condemnable, and as the work is base, he infers, that all who connect themselves with them as associates, are involved in pollution.
20. But the things 585 that the Gentiles sacrifice. To complete the answer, a negative must be understood in this way: "I do not say that an idol is anything, nor do I imagine it to be endued with any virtue, but I say that the Gentiles sacrifice to the devil and not to gods those things which they do sacrifice, and hence I estimate the work by their wicked and impious superstition. For we must always look to the intention with which a thing is done. He, then, who connects himself with them, declares that he has fellowship with them in the same impiety." He proceeds accordingly with what he had commenced: "If we had to do with God only, those things would be nothing, but, in relation to men, they become faulty; because no one sits down to an idol feast, who does not declare himself to be a worshipper of the idol."
Some, however, understand the term demons here as meaning the imaginary deities of the Gentiles, agreeably to their common way of speaking of them; for when they speak of demons they meant inferior deities, as, for example, heroes, 586 and thus the term was taken in a good sense. Plato, in a variety of instances, employs the term to denote genii, or angels. 587 That
583"Simplement, et en soy;" — "Simply, and in themselves." 584"Les ceremonies des dedicaces et consecrations solemlelles desquelles les Gentils vsent, ne sont que vent, et n'emportent rien;" — "The ceremonies of solemn dedications and consecrations, which the Gentiles make use of, are mere wind, and signify nothing."
585"Mais ie di, que les choses;" — "But I say, that the things." 586"Ils entcndoyent ceux qui estans hornroes de grand renom, auoyent este faits dieux;" — "They meant those, who, being men of great renown, had been made gods."
587The following instances may be adduced from Plato (in Sympos.): — {Παν} {το} {δαιμονιον} {μεταξυ} {εστι} {θεου} {τε} {και} {θνητου} --- Every demon holds a middle place between God and mortal man; {Θεος} {ανθρωπῳ} {ου} {μιγνυται}, {αλλα} {δια} {δαιμονιων} {πασα} {εστιν} {ἡ} {ὁμιλια} {και} {ἡ} {διαλεκτος} {θεοις} {προς} {ανθρωπους} --- God does not hold direct converse with man, but all intercourse and communication is carried on between gods and men by means of demons; {Το} {Δαιμονιον} {εστιν} {ερμηνευον} {και} {διαπορθμενον} {θειος} {τα} {παρ} {ανθρωπων}, {και} {ανθρωποις} {τα} {παρα} {θεων}, {των} {μεν} {τας} {δεησεις} {και} {θυσιας}, {των} {δε} {τας} {επιταξεις} {και} {αμοιβας} {των} {θυσιων} --- a demon is an interpreter and reporter from men to the gods, and from the gods to men --- of the prayers and the sacrifices of the one, and the injunctions and re-