John Calvin on 1 Corinthians 10:18

18. Behold Israel after the flesh He establishes it by another example, that such is the nature of all sacred observances, that they bind us in a kind of fellowship with God. For the law of Moses admits no one to a feast upon a sacrifice, but the man who has duly prepared himself. I speak not of priests merely, but of those among the common people who eat of the remains of the sacrifice. Hence it follows, that all who eat of the flesh of the sacrificed victim, are partakers with the altar, that is, of the sanctification, with which God has set apart his Temple, and the sacred rites that are performed in it.

This expression after the flesh, may seem to be added in order that the Corinthians, on comparing the two, might set a higher value on the efficacy of our Supper. “If there was so much virtue in the ancient figures and in those rudiments of youthful education, how much more must we reckon that there is in our mysteries, in which God shines forth much more fully upon us!” At the same time, it is more simple, in my opinion, to say that Paul intended merely by this mark to distinguish the Jews that were still under the law from those that had been converted to Christ. Now there was a contrast that remained to be made — that if the sacred rites appointed by God sanctify those who observe them, pollution, on the other hand, is contracted from the sacred rites rendered to idols. “Des saerifiees et autres eeremonies des idoles;” — “Sacrifices and other ceremonies rendered to idols.” For it is God alone that sanctifies, and hence all strange gods pollute. “Rendent profanes ceux qui les seruent;” — “Render profane those who serve them.” Again, if mysteries “Les sacremens;” — “The sacraments.” unite and connect believers with God, it follows, that the wicked are in like manner introduced by their superstitious rites into fellowship “Vne conionetion et union auec leurs idoles;” — “A connection and union with their idols.” with idols. But the Apostle, before proceeding to this, answers by an anthypophora Anthypophora (ἀνθυποφορα) is a figure of speech, by which a speaker anticipates the objections of his opponent, and answers them. — Ed (anticipation) a question that might be proposed by way of objection.

1 Corinthians 10:19-24

19. What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

19. Quid ergo dieo? idolum, aliquid esse? aut idolo immolatum, aliquid esse?

20. But I say, that the things which the Gentiles saerifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

20. Sed quae immolant Gentes, daemoniis immolant, non Deo: nolo autem vos participes fieri daemoniorum.

21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.

21. Non potestis calicem Domini bibere, et calicem daemoniorum: non potestis mensae Domini communicare, et mensae daemoniorum.

22. Do we provoke the Lord to jealousy? are we stronger than he?

22. An provocamus Dominum? numquid fortiores illo sumus?

23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

23. Omnia mihi licent, sed non omnia conducunt: omnia mihi licent, at non omnia aedificant.

24. Let no man seek his own, but every man another’s wealth

24. Nemo quod suum est quaerat, sed quisque quod alterius est.