Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians meaning, however, would be quite foreign to Paul's design, for his object is to show that it is no light offense to have to do with actions that have any appearance of putting honor upon idols. Hence it suited his purpose, not to extenuate, but rather to magnify the impiety that is involved in it. How absurd, then, it would have been to select an honorable term to denote the most heinous wickedness! It is certain from the Prophet Baruch, (4:7,) that those things that are sacrificed to idols are sacrificed to devils (Deuteronomy
32:17; Psalm 96:5.) In that passage in the writings of the Prophet, the Greek translation, which was at that time in common use, has {δαιμόνια} — demons, and this is its common use in Scripture. How much more likely is it then, that Paul borrowed what he says from the Prophet, to express the enormity of the evil, than that, speaking after the manner of the heathen, he extenuated what he was desirous to hold up to utter execration!
It may seem, however, as if these things were somewhat at variance with what I stated a little ago — that Paul had an eye to the intention of idolaters, for it is not their intention to worship devils, but imaginary deities of their own framing. I answer, that the two things are quite in harmony, for when men become so vain in their imaginations (Romans 1:21) as to render divine honor to creatures, rather than to the one God, this punishment is in readiness for them — that they serve Satan. For they do not find that "middle place" 588 that they are in search of, but Satan straightway presents himself to them, as an object of adoration, whenever they have turned their back upon the true God.
I would not that ye. If the term demon were used in an indifferent sense, how spiritless were Paul's statement here, while, instead of this, it has the greatest weight and severity against idolaters! He subjoins the reason — because no one can have fellowship at the same time with God and with idols. Now, in all sacred observances, there is a profession of fellowship. Let us know, therefore, that we are then, and then only, admitted by Christ to the sacred feast of his body and blood, when we have first of all bid farewell to every thing sacrilegious. 589 For the man who would enjoy the one, must renounce the other. O thrice miserable the condition of those 590 who, from fear of displeasing men, do not hesitate to pollute themselves with unlawful superstitions! For, by acting in this way, they voluntarily renounce fellowship with Christ, and obstruct their approach to his health-giving table.
22. Do we provoke the Lord? Having laid down the doctrine, he assumes a more vehement tone, from observing, that what was a most atrocious offense against God was regarded as nothing, or, at least, was looked upon wards of devotion on the part of the other. --- Ed
588Calvin has very probably in his eye here the sentiment of Plato already quoted — that "every demon holds a middle place between God and mortal man." — Ed.
589"Quand auant que nous y presenter, nous auons renonce a tous sacrileges, c'est a dire a toute impiete et idolatrie;" — "When, before approaching it, we have renounced everything sacrilegious, that is to say, all impiety and idolatry."
590"O plus que miserable la condition de ceux;" — "O more than miserable the condition of those."