1 Corinthians 8:4
Verse
Context
Food Sacrificed to Idols
3But the one who loves God is known by God.4So about eating food sacrificed to idols: We know that an idol is nothing at all in the world, and that there is no God but one.5For even if there are so-called gods, whether in heaven or on earth (as there are many so-called gods and lords),
Sermons
Paris Reidhead
Keith Malcomson
Clement of Rome
T. Austin-Sparks
St. Augustine
St. AthanasiusSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Things that are offered in sacrifice - See on the first verse, (Co1 8:1 (note)). An idol is nothing in the world - Dr. Lightfoot translates this, We know that there is no idol in the world; which he explains thus: Ειδωλον, idol, is ὁμοιωμα, εικων, σημειον, χαρακτηριον, σκιοειδες, a likeness, an image, a sign, a character, a shadow: now ουδεν ειδωλον signifies there is no idol, no representation of God, in the world. Images there are of stone, wood and metal; but none of these is any representation of the infinite Spirit. But I prefer the meaning given in the note on Co1 8:1; (Co1 8:1 (note)) as the expression, an idol is nothing in the world, was common in the Old Testament, and among the Jews; and was understood by them in this way: they are not אלהים Elohim, the true God; but they are אלילים, nothings, and הבלים habalim, Vanity.
Jamieson-Fausset-Brown Bible Commentary
As concerning, &c.--resuming the subject begun in Co1 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 Co1 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.
John Gill Bible Commentary
As concerning therefore the eating of those things,.... The apostle having enlarged on the head of knowledge, which those who made an ill use of their Christian liberty urged in favour of their conduct; he returns to the subject in question, in relation to meats, that are offered in sacrifice unto idols. The determinations of the Jewish schools concerning this affair are as follow, which admit of no manner of profit by them in any shape: "a beast, the whole of which they offer to idols, is forbidden of profit, even its dung, and its bones, and its horns, and its hoofs, and its skin, all is forbid to be of any profit'' (y). Again (z), "flesh or wine, or fruits, which are brought in to be offered up to idols, are not forbidden to profit with, although they are brought into the idol's temple, until they offer them up before it; "but when offered up before it"; they become an offering; and though they may return them, and bring them out, lo, these are forbidden for ever; and all that is found in an idol's temple, even water and salt, are forbidden of profit by the law, , "and he that eats anything thereof" is to be beaten.'' Once more (a), "an Israelite that lifts up a cheese to worship it, but does not worship it, but a Gentile worships it, it is forbidden of profit, became the lifting of it up is an action; and so if he lifts up an egg, and a Gentile comes and worships it, it is forbidden; he that cuts a gourd, or any such thing, and worships it, it is forbidden, &c.'' But by these decrees we Christians are not bound; we know that an idol is nothing in the world; among the things created by God in the world; for though the matter of it may be of God, the form is of men; nor has it any share in the government of the world: and though that of which it may be made, as gold, silver, brass, &c. is something; yet as it is a form and representation of God, it is nothing, because there can be no representation of the invisible God; it is nothing, that is, it has no divinity in it, it is no God. Though it may have an existence, as the sun, moon, and stars, yet not divinity; and in that sense nothing. The apostle here speaks the language of the Jewish doctors, who say (b), "why dost thou envy an idol? , "since it is nothing, or there is nothing it."'' And again (c), "the Rabbins say, since , "there is nothing in an idol", why do they call them deities;'' Very likely the apostle may have reference to the Hebrew word for idols, which signifies things of nought, that are good for nothing, are of no value, and are as nothing, Isa 2:20. And that there is none other God but one. This clause may be considered either as a reason of the former, why an idol is nothing, is no deity, is no God, "for there is none other God but one", as it may be rendered; or as a part of what believers know; for as they know an idol is nothing, so they know, both from reason and revelation, from the books of the Old and New Testament, that there is but one God, and consequently that idols are nothing, and that they cannot defile them, nor anything that is offered to them. (y) Maimon. Hilch. Obede Cochabim, &c. c. 7. sect. 3. (z) Ib. sect. 15. (a) Ib. c. 8. sect. 3. (b) Prefat. ad Echa Rabbati, fol. 40. 3. (c) Debarim Rabba, fol. 236. 2. Tzeror Hammor, fol. 135. 2. & 138. 2. & 141. 4.
Matthew Henry Bible Commentary
In this passage he shows the vanity of idols: As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world; or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning in the general is, that heathen idols have no divinity in them; and therefore the Old Testament they are commonly called lies and vanities, or lying vanities. They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. Every creature of God is good, if it be received with thanksgiving, Ti1 4:4. It is not in the power of the vanities of the heathens to change its nature. - And there is no other God but one. Heathen idols are not gods, nor to be owned and respected as gods, for there is no other God but one. Note, the unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the heathens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: There are that are called gods, in heaven and earth, gods many, and lords many; but they are falsely thus called. The heathens had many such, some in heaven and some on earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher and lower degree; nay, many in each order: gods many, and lords many; but all titular deities and mediators: so called, but not such in truth. All their divinity and mediation were imagery. For, 1. To us there is but one God, says the apostle, the Father, of whom are all things, and we in or for him. We Christians are better informed; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the Father here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fons et fundamentum Trinitatis - as the first person in the Godhead, and the original of the other two, stands here for the Deity, which yet comprehends all three, the name God being sometimes in scripture ascribed to the Father, kat' exochēn, or by way of eminency, because he is fons et principiam Deitatis (as Calvin observes), the fountain of the Deity in the other two, they having it by communication from him: so that there is but one God the Father, and yet the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead. 2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing - the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Act 2:36. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. And thus he is the only Lord, the only Mediator, that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ whom he hath sent, Joh 17:3.
Tyndale Open Study Notes
8:4-6 In reality, the idols to which such meat is sacrificed are not gods, for there is only one God (Deut 6:4; cp. Deut 4:35, 39; 10:19-20). He is the Creator of everything, including the meat in question. The only ultimate reality is God, the Father, and the one Lord, Jesus Christ, through whom all things were created (cp. John 1:3; Col 1:16; Heb 1:2).
1 Corinthians 8:4
Food Sacrificed to Idols
3But the one who loves God is known by God.4So about eating food sacrificed to idols: We know that an idol is nothing at all in the world, and that there is no God but one.5For even if there are so-called gods, whether in heaven or on earth (as there are many so-called gods and lords),
- Scripture
- Sermons
- Commentary
The Christian View of Life
By Paris Reidhead13139:33Christianity1CO 8:4In this sermon, the preacher emphasizes the importance of viewing knowledge, liberty, and responsibility in the right way as a Christian. He highlights the need for knowledge to be accompanied by the love of the Holy Spirit, as using knowledge without love can hurt and injure others. The preacher also discusses the Christian's liberty in relation to eating food offered to idols, stating that idols are nothing and there is only one God. He emphasizes that every aspect of a Christian's life is important to God and that He has made provision for every detail. The sermon concludes with the reminder that true knowledge comes from a clear vision of the abundance found in Christ.
The Triunity of God
By Keith Malcomson0GEN 1:26DEU 4:35PSA 25:14MRK 12:29JHN 10:30JHN 14:16JHN 17:21ROM 16:251CO 8:4Keith Malcomson addresses the confusion surrounding the nature of God, particularly focusing on the denial of the trinity by various religious groups throughout history. He delves into the biblical teaching of the triune nature of God, emphasizing the unity and oneness of the Father, Son, and Holy Spirit. Malcomson highlights the importance of understanding God's triunity and refutes the Oneness doctrine that denies the distinct persons within the Godhead. He explains how the Father, Son, and Holy Spirit work together in perfect unity for the redemption of mankind, inviting believers to enter into a practical unity and oneness with the triune God.
Homily 10
By Clement of Rome0GEN 1:26PSA 115:4PRO 1:7ISA 44:9ROM 1:211CO 8:4Clement of Rome preaches in Tripolis about the dangers of ignorance and error, highlighting the difference between those who worship idols and those who worship the one true God. He emphasizes that man was created to be the ruler of all things on earth and in the heavens, reflecting the image and likeness of God. Clement stresses the importance of faith, duty, and the fear of God, urging the people to return to their noble calling as rulers and lords of creation. He exposes the unprofitableness of idols and the folly of idolatry, pointing out the impotence of lifeless idols and the servitude that comes from worshipping them.
The Food Question
By T. Austin-Sparks0ACT 7:41ACT 14:15ACT 15:20ROM 2:221CO 8:41CO 10:192CO 6:161JN 5:21REV 9:20The preacher delves into the spiritual significance of idols, primarily derived from the Septuagint, where idols are considered products of fantasy and human hands, lacking any real power or significance. The Old Testament writers viewed idols as unreal gods, emphasizing their emptiness and inability to hear, see, or act. The New Testament usage of 'eidolon' is based on this understanding, warning against anything that takes priority over the True and Living God, including greed and materialistic desires. The sermon highlights the need to turn away from idols and worship the living God, as seen in various biblical passages.
Exposition on Psalm 136
By St. Augustine0PSA 135:1PSA 135:11ISA 53:1MAT 25:46JHN 10:341CO 8:41CO 10:20COL 2:3St. Augustine preaches on the importance of giving thanks to the Lord for His enduring mercy, emphasizing that His mercy is eternal and bestowed upon His saints and faithful ones. He delves into the concept of God being the God of gods and Lord of lords, explaining that even men are called gods in Scripture, not because they are all good, but because the word of God came to them. Augustine also explores the idea of angels being called gods and the distinction between the gods mentioned in the Bible. He concludes by highlighting God's wondrous works, His deliverance of His people, and His provision for all flesh, urging gratitude to the God of Heaven and the Lord of lords.
Against the Heathen
By St. Athanasius0EXO 20:4DEU 4:15PSA 115:4ISA 42:8ISA 44:9JER 10:14ACT 17:22ROM 1:221CO 8:41JN 5:21Athanasius preaches against idolatry, highlighting the inconsistency and godlessness of worshipping images and false gods. He questions the rationale behind attributing divine attributes to lifeless idols and the variety of idolatrous cults that prove the falsehood of their beliefs. Athanasius refutes the idea that idols are a means of communicating with God through angels, pointing out the absurdity of worshipping images over the beings they represent. He argues that the diversity of gods worshipped in different regions and the use of one place's gods as victims in another demonstrate the lack of truth and coherence in idolatrous practices.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Things that are offered in sacrifice - See on the first verse, (Co1 8:1 (note)). An idol is nothing in the world - Dr. Lightfoot translates this, We know that there is no idol in the world; which he explains thus: Ειδωλον, idol, is ὁμοιωμα, εικων, σημειον, χαρακτηριον, σκιοειδες, a likeness, an image, a sign, a character, a shadow: now ουδεν ειδωλον signifies there is no idol, no representation of God, in the world. Images there are of stone, wood and metal; but none of these is any representation of the infinite Spirit. But I prefer the meaning given in the note on Co1 8:1; (Co1 8:1 (note)) as the expression, an idol is nothing in the world, was common in the Old Testament, and among the Jews; and was understood by them in this way: they are not אלהים Elohim, the true God; but they are אלילים, nothings, and הבלים habalim, Vanity.
Jamieson-Fausset-Brown Bible Commentary
As concerning, &c.--resuming the subject begun in Co1 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 Co1 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.
John Gill Bible Commentary
As concerning therefore the eating of those things,.... The apostle having enlarged on the head of knowledge, which those who made an ill use of their Christian liberty urged in favour of their conduct; he returns to the subject in question, in relation to meats, that are offered in sacrifice unto idols. The determinations of the Jewish schools concerning this affair are as follow, which admit of no manner of profit by them in any shape: "a beast, the whole of which they offer to idols, is forbidden of profit, even its dung, and its bones, and its horns, and its hoofs, and its skin, all is forbid to be of any profit'' (y). Again (z), "flesh or wine, or fruits, which are brought in to be offered up to idols, are not forbidden to profit with, although they are brought into the idol's temple, until they offer them up before it; "but when offered up before it"; they become an offering; and though they may return them, and bring them out, lo, these are forbidden for ever; and all that is found in an idol's temple, even water and salt, are forbidden of profit by the law, , "and he that eats anything thereof" is to be beaten.'' Once more (a), "an Israelite that lifts up a cheese to worship it, but does not worship it, but a Gentile worships it, it is forbidden of profit, became the lifting of it up is an action; and so if he lifts up an egg, and a Gentile comes and worships it, it is forbidden; he that cuts a gourd, or any such thing, and worships it, it is forbidden, &c.'' But by these decrees we Christians are not bound; we know that an idol is nothing in the world; among the things created by God in the world; for though the matter of it may be of God, the form is of men; nor has it any share in the government of the world: and though that of which it may be made, as gold, silver, brass, &c. is something; yet as it is a form and representation of God, it is nothing, because there can be no representation of the invisible God; it is nothing, that is, it has no divinity in it, it is no God. Though it may have an existence, as the sun, moon, and stars, yet not divinity; and in that sense nothing. The apostle here speaks the language of the Jewish doctors, who say (b), "why dost thou envy an idol? , "since it is nothing, or there is nothing it."'' And again (c), "the Rabbins say, since , "there is nothing in an idol", why do they call them deities;'' Very likely the apostle may have reference to the Hebrew word for idols, which signifies things of nought, that are good for nothing, are of no value, and are as nothing, Isa 2:20. And that there is none other God but one. This clause may be considered either as a reason of the former, why an idol is nothing, is no deity, is no God, "for there is none other God but one", as it may be rendered; or as a part of what believers know; for as they know an idol is nothing, so they know, both from reason and revelation, from the books of the Old and New Testament, that there is but one God, and consequently that idols are nothing, and that they cannot defile them, nor anything that is offered to them. (y) Maimon. Hilch. Obede Cochabim, &c. c. 7. sect. 3. (z) Ib. sect. 15. (a) Ib. c. 8. sect. 3. (b) Prefat. ad Echa Rabbati, fol. 40. 3. (c) Debarim Rabba, fol. 236. 2. Tzeror Hammor, fol. 135. 2. & 138. 2. & 141. 4.
Matthew Henry Bible Commentary
In this passage he shows the vanity of idols: As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world; or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning in the general is, that heathen idols have no divinity in them; and therefore the Old Testament they are commonly called lies and vanities, or lying vanities. They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. Every creature of God is good, if it be received with thanksgiving, Ti1 4:4. It is not in the power of the vanities of the heathens to change its nature. - And there is no other God but one. Heathen idols are not gods, nor to be owned and respected as gods, for there is no other God but one. Note, the unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the heathens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: There are that are called gods, in heaven and earth, gods many, and lords many; but they are falsely thus called. The heathens had many such, some in heaven and some on earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher and lower degree; nay, many in each order: gods many, and lords many; but all titular deities and mediators: so called, but not such in truth. All their divinity and mediation were imagery. For, 1. To us there is but one God, says the apostle, the Father, of whom are all things, and we in or for him. We Christians are better informed; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the Father here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fons et fundamentum Trinitatis - as the first person in the Godhead, and the original of the other two, stands here for the Deity, which yet comprehends all three, the name God being sometimes in scripture ascribed to the Father, kat' exochēn, or by way of eminency, because he is fons et principiam Deitatis (as Calvin observes), the fountain of the Deity in the other two, they having it by communication from him: so that there is but one God the Father, and yet the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead. 2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing - the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Act 2:36. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. And thus he is the only Lord, the only Mediator, that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ whom he hath sent, Joh 17:3.
Tyndale Open Study Notes
8:4-6 In reality, the idols to which such meat is sacrificed are not gods, for there is only one God (Deut 6:4; cp. Deut 4:35, 39; 10:19-20). He is the Creator of everything, including the meat in question. The only ultimate reality is God, the Father, and the one Lord, Jesus Christ, through whom all things were created (cp. John 1:3; Col 1:16; Heb 1:2).