CHAPTER 8
1Co
8:1–13. On Partaking of Meats Offered to
Idols.
1. Though to those knowing that an idol has no existence, the
question of eating meats offered to idols (referred to in the letter of the
Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some,
and the infirmities of such should be respected. The portions of the victims
not offered on the altars belonged partly to the priests, partly to the
offerers; and were eaten at feasts in the temples and in private houses and
were often sold in the markets; so that Christians were constantly exposed to
the temptation of receiving them, which was forbidden (Nu 25:2; Ps 106:28). The
apostles forbade it in their decree issued from Jerusalem (Ac 15:1–29; 21:25);
but Paul does not allude here to that decree, as he rests his precepts rather
on his own independent apostolic authority.
we
know that we all have knowledge—The
Corinthians doubtless had referred to their “knowledge” (namely, of the
indifference of meats, as in themselves having no sanctity or pollution). Paul
replies, “We are aware that we all have [speaking generally, and so far
as Christian theory goes; for in 1Co 8:7 he speaks of some who practically
have not] this knowledge.”
Knowledge
puffeth up—when without “love.” Here a
parenthesis begins; and the main subject is resumed in the same words, 1Co 8:4.
“As concerning [touching] therefore the eating,” &c. “Puffing up” is to
please self. “Edifying” is to please one’s neighbor; Knowledge only says, All
things are lawful for me; Love adds, But all things do not edify [Bengel], (1Co 10:23; Ro 14:15).
edifieth—tends to build up the spiritual temple (1Co 3:9;
6:19).
2.
And—omitted in the oldest manuscripts
The absence of the connecting particle gives an emphatical sententiousness to
the style, suitable to the subject. The first step to knowledge is to know our
own ignorance. Without love there is only the appearance of knowledge.
knoweth—The oldest manuscripts read a Greek word implying personal
experimental acquaintance, not merely knowledge of a fact, which the
Greek of “we know” or are aware (1Co 8:1) means.
as
he ought to know—experimentally and in the way of
“love.”
3.
love God—the source of love to our neighbor
(1Jn 4:11, 12, 20; 5:2).
the
same—literally, “this man”; he who
loves, not he who “thinks that he knows,” not having “charity” or love (1Co
8:1, 2).
is
known of him—is known with the knowledge of
approval and is acknowledged by God as His (Ps 1:6; Ga 4:9; 2Ti 2:19).
Contrast, “I never knew you” (Mt 7:23). To love God is to know God; and he who
thus knows God has been first known by God (compare 1Co 13:12; 1Pe 1:2).
4.
As concerning, &c.—resuming the subject begun
in 1Co 8:1, “As touching,” &c.
idol
is nothing—has no true being at all, the god
it represents is not a living reality. This does not contradict 1Co 10:20,
which states that they who worship idols, worship devils; for here it is the Gods believed by the worshippers to
be represented by the idols which are denied to have any existence, not the
devils which really under the idols delude the worshippers.
none
other God—The oldest manuscripts omit the
word “other”; which gives a clearer sense.
5. “For even supposing there are (exist) gods so called (2Th
2:4), whether in heaven (as the sun, moon, and stars) or in earth (as deified
kings, beasts, &c.), as there be (a recognized fact, De 10:17; Ps 135:5;
136:2) gods many and lords many.” Angels and men in authority are termed gods
in Scripture, as exercising a divinely delegated power under God (compare Ex
22:9, with Ex 22:28; Ps 82:1, 6; Ps 82:1, 6, Jn 10:34, 35).
6.
to us—believers.
of
whom—from whom as Creator all things
derive their existence.
we
in him—rather, “we for Him,” or “unto
Him.” God the Father is the end for
whom and for whose glory believers live. In Col 1:16 all things are said to be
created (not only “by” Christ, but also) “for Him” (Christ). So entirely are the Father
and Son one (compare Ro 11:36; Heb 2:10).
one
Lord—contrasted with the “many lords” of
heathendom (1Co 8:5).
by
whom—(Jn 1:3; Heb 1:2).
we
by him—as all things are “of” the
Father by creation, so they (we believers especially) are restored to
Him by the new creation (Col 1:20; Rev 21:5). Also, as all things are by
Christ by creation, so they (we especially) are restored by Him by the
new creation.
7.
Howbeit—Though to us who “have knowledge”
(1Co 8:1, 4–6) all meats are indifferent, yet “this knowledge is not in all” in
the same degree as we have it. Paul had admitted to the Corinthians that “we
all have knowledge” (1Co 8:1), that is, so far as Christian theory goes;
but practically some have it not in the same degree.
with
conscience—an ancient reading; but other very
old manuscripts read “association” or “habit.” In either reading the meaning
is: Some Gentile Christians, whether from old association of ideas or
misdirected conscience, when they ate such meats, ate them with some
feeling as if the idol were something real (1Co 8:4), and had changed the meats
by the fact of the consecration into something either holy or else polluted.
unto
this hour—after they have embraced
Christianity; an implied censure, that they are not further advanced by this
time in Christian “knowledge.”
their
conscience … is defiled—by their
eating it “as a thing offered to idols.” If they ate it unconscious at the time
that it had been offered to idols, there would be no defilement of conscience.
But conscious of what it was, and not having such knowledge as other
Corinthians boasted of, namely, that an idol is nothing and can therefore
neither pollute nor sanctify meats, they by eating them sin against conscience
(compare Ro 14:15–23). It was on the ground of Christian expediency, not to
cause a stumbling-block to “weak” brethren, that the Jerusalem decree against
partaking of such meats (though indifferent in themselves) was passed
(Ac 15:1–29). Hence he here vindicates it against the Corinthian asserters of
an inexpedient liberty.
8. Other old manuscripts read, “Neither if we do not eat, are
we the better: neither if we eat are we the worse”: the language of the eaters
who justified their eating thus [Lachmann].
In English Version Paul admits that “meat neither presents [so
the Greek for ‘commendeth’] us as commended nor as disapproved before
God”: it does not affect our standing before God (Ro 14:6).
9.
this liberty of yours—the watchword for lax Corinthians.
The very indifference of meats, which I concede, is the reason why ye should
“take heed” not to tempt weak brethren to act against their conscience
(which constitutes sin, Ro 14:22, 23).
10.
if any man—being weak.
which
hast knowledge—The very knowledge which thou
pridest thyself on (1Co 8:1), will lead the weak after thy example to do that
against his conscience, which thou doest without any scruple of conscience;
namely, to eat meats offered to idols.
conscience
of him which is weak—rather, “His conscience, seeing
he is weak” [Alford and
others].
emboldened—literally, “built up.” You ought to have built up
your brother in good: but by your example your building him up is
the emboldening him to violate his conscience.
11.
shall … perish—The oldest manuscripts read
“perisheth.” A single act seemingly unimportant may produce everlasting
consequences. The weak brother loses his faith, and if he do not recover it,
his salvation [Bengel] (Ro 14:23).
for
whom Christ died—and for whose sake we too ought to
be willing to die (1Jn 3:16). And yet professing Christians at Corinth
virtually tempted their brethren to their damnation, so far were they from
sacrificing. aught for their salvation. Note here, that it is no argument against
the dogma that Christ died for all, even for those who perish, to say
that thus He would have died in vain for many. Scripture is our rule,
not our suppositions as to consequences. More is involved in redemption than
the salvation of man: the character of God as at once just and loving is
vindicated even in the case of the lost for they might have been saved, and so
even in their case Christ has not died in vain. So the mercies of God’s
providence are not in vain, though many abuse them. Even the condemned shall
manifest God’s love in the great day, in that they too had the offer of God’s
mercy. It shall be the most awful ingredient in their cup that they might have
been saved but would not: Christ died to redeem even them.
12.
wound their weak conscience—literally,
“smite their conscience, being (as yet) in a weak state.” It
aggravates the cruelty of the act that it is committed on the weak, just as if
one were to strike an invalid.
against
Christ—on account of the sympathy between
Christ and His members (Mt 25:40; Ac 9:4, 5).
13.
meat—Old English for “food” in
general.
make
… to offend—Greek, “is a stumbling-block
to.”
no
flesh—In order to ensure my avoiding
flesh offered to idols, I would abstain from all kinds of flesh, in
order not to be a stumbling-block to my brother.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
Visit www.e-sword.net
