1 Corinthians 8

David Lipscomb Commentary On 1 Corinthians 8 OF LIBERTY TO SELF-DENIAL1 Corinthians 8:1 to 1 Corinthians 11:1 LIBERTY AS RELATED TO THE EATING OF MEATS OFFERED TO IDOLS1 Corinthians 8:1-13 1 Now concerning things sacrificed to idols:—Here Paul introduces eating meats offered to idols, and the treatment of idolaters. The style of introducing the subject indicates that the Corinthians had asked him questions concerning what was right in regard to these matters. The Christians at Corinth and throughout the Gentile countries had been reared in idolatry, and revered and worshiped idols. Idols were worshiped by sacrificing animals to them. [When an animal was offered in sacrifice to an idol, or to a false god represented by an idol, only a small part, such as the legs wrapped in fat, or the intestines, was consumed by the fire on the altar. The remainder was eaten by the sacrificer and his friends, or those who were invited to the sacrificial feast, which took place either in the temple or in the adjoining grove, and to these feasts Chris¬tians were invited (verse 10) ; or the remainder of the flesh, after what was burnt in honor of the idol, as their perquisite by the priests, would he sold by them in the markets, and the heathen would partake of it as meat of peculiar sanctity.]

It became a question at once: How shall Christians regard and treat these idols and meats offered to them? In the consultation, held by the apostles at Jerusalem, in reference to the circumcising of the Gentiles, they wrote to the Gentile Christians to “ abstain from things sacrificed to idols.” (Acts 15:29.) When they were first converted to Christ, it seems that they were commanded to abstain from meats offered to them, because while they were yet fresh from the worship of idols, and their consciences were tender in regard to them, the eating of meats offered would tend to revive their reverence for them, and lead them back into idolatry. So they were commanded to abstain from it. As they grew stronger in Christ, and came to know that an idol was nothing, they might eat without their conscience being defiled by eating. The question arose: Shall those who can eat without defiling their consciences be prohibited in its use ?

[At this day we can scarcely realize how closely this question affected the whole life of the early Christians. For not only was the worship of the Gentiles sacrificial, but this worship was not confined to the temple precincts, but extended it¬self to their social gatherings, and even domestic meals.]

We know that we all have knowledge.—All Christians had knowledge that there is but one God, and that idols are nothing. Knowledge puffeth up,— Knowledge, without the love of God, puffeth up with pride, makes one conceited, self-sufficient, and disregardful of the rights of others. [As a matter of fact, too well known to be denied, men of keen insight into moral and spiritual truths are sometimes prone to despise the less enlightened that stumble among scruples that constantly come before them. The knowledge that is not guarded by humility and love does harm both to its possessor and to other Christians. It puffs up its possessor with scorn, and it alien¬ates and embitters the less enlightened. Knowledge which does not take into consideration the difficulties and scruples of brethren in Christ cannot be admired or commended, for though in itself a good thing and capable of being used for the advancement of the cause of Christ, divorced from love can do good neither to him who possesses it nor to the cause of Christ. It is too often the case that possessors of such knowledge glory in themselves as the men of deep spiritual insight and valiant soldiers of the cross. It is not by knowledge alone that the church can solidly grow. Such knowledge does sometimes produce an appearance of growth, a puffed up, and unhealthy, mushroom growth.] but love edifieth.—Love to God makes one strong in faith and Christian character, helpful to others, and leads him to look to the good of others, even at the sacrifice of his own rights. This shows that learning without religion, the only basis of love, is not helpful to the world.

2 If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know;—One confident in his own wisdom or knowledge to guide him knows nothing in a loving, helpful way. He does not know anything in its relation to other truths, to man, and to God. The Holy Spirit says: “ For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’ s good pleasure through the foolishness of the preaching to save them that believe.” (1: 21.) This knowledge helps a man and leads him to look to the good of others, as well as his own good. Knowledge that stops short of this is selfish, and selfishness brings leanness and poverty of spirit.

3 but if any man loveth God, the same is known by him.— To love God is to so honor and serve him as to seek his will that we may do it. If one properly esteems God as the great source and center of all things, honors him, and acts from a sense of duty to him, he is known and approved by God, for “ the Lord knoweth them that are his.” (2 Timothy 2:19.) Jesus said: “ If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from my¬self.” (John 7:17.) The man who loves God is the one who rightly solves the question about meat offered to idols, for nothing is viewed by him that does not take into considera-tion the will of God and the good of his fellow men.

4 Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world,—All Christians know that an idol is nothing, and that there are no such gods. Hence the things sacrificed to idols are as though they had never been sacrificed. and that there is no God but one.—This is the foundation truth of the Christian life. Without it no one can live the Christian life or form a godlike character that suffers to help others.

5 For though there be that are called gods, whether in heaven or on earth;—The heathen made the distinction of the superior gods who ruled in the heavens, and the inferior ones that dwelt upon earth, presiding over seas, rivers, fountains, forests, and local places. as there are gods many, and lords many;—In the minds of the heathen there were many of each of these classes. [The heathen mythology, especially in its Greek development, may be regarded as the religious expression of national ideals and civilization. The Greek conception of every conception of the independence of every unit in nature and society was embodied in the mythology. Every city had its guardian deity; every spring was haunted; every crop of corn was under the protection of a goddess; every movement of the elements and every human action might assume a sacred character and be¬come, the one a prayer, the other the answer.]

6 yet to us there is one God, the Father, of whom are all things,—In contrast with these false gods, to the Christian, there is one true and living God, the Originator, Creator, and Founder of the universe; hence possessed of all the wisdom, power, and authority that dwell in the universe. and we unto him;—This is given as an evidence of his nearness to man, “ for in him we live, and move, and have our being.” (Acts 17:28.) From him all blessings come; by his strength and power we live and are upheld by him daily. and one Lord, Jesus Christ, through whom are all things,— The “ all things” in this clause must be co-extensive with the “ all things” in the preceding one— that is, the universe. The universe was created through Jesus Christ. The energy of the one God was exercised through the Word, who “ became flesh, and dwelt among us.” (John 1:14.) Of him it is said: “ In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him; and without him was not anything- made that hath been made.” (John 1:1-3.) The following passages teach the same thing: “ Through whom also he made the worlds.” (Hebrews 1:2.) “ For in him were all things created, in the heavens and upon the earth, things visible and things invisible, … all things have been created through him, and unto him.” (Colossians 1:16.) and we through him.—Jesus Christ performs the same act of creating in the spiritual world that he did in the material. In this God, the Father, originated and provided the great scheme of redemption. Jesus Christ came into the world. Through his mission; his teaching in precept and example; his suffering, death, burial, his struggle in the grave with the powers of death, and hell (in the grave the battle for man’ s redemption was fought and the victory won) ; his resurrection and his ascent to his Father, he created the material for the new spiritual kingdom. The apostles and their fellow disciples constituted this nucleus for the new creation. Christ completed his work and left them with the command: “ Tarry ye in the city [Jerusalem], until ye be clothed with power from on high.” (Luke 24:49.) No step could be taken in the procreation of disciples or in the establishment and development of the kingdom of which they constituted the beginning until the Spirit should come to guide them into all the truth. [The divinity of Christ can no more be denied because the Father is here called the one God, than the dominion of the Father can be denied because the Son is called the one Lord. By this mode of expression it is intimated that Father and Son are one God and one Lord in the unity of the godhead. (Acts 17:29; Colossians 2:9.)] [It is consideration of these great truths that makes idola¬try ridiculous, and the eating of food sacrificed to idols a mat¬ter of indifference. Such was the conclusion of the Corinthians, and such, but for the weaker brethren, would have been Paul’ s conclusion.]

7 Howbeit there is not in all men that knowledge:—While all men should know that there is but one true and living God, even all Christians did not possess the knowledge that enabled them to be independent of these idols. but some, being used until now to the idol, eat as of a thing sacrificed to an idol;—Some who had been converted to Christ had a lingering reverence for the idols they had long worshiped, [and therefore they regarded the meat as offered to some kind of reality.] and their conscience being weak is defiled.—While one com¬pletely free from reverence for an idol might eat of things sac¬rificed to it without any feeling of reverence for it, others could not eat of them without having their reverence aroused for the idol, and, their conscience being so weak as to rever¬ence the idol, would be defiled.

8 But food will not commend us to God: neither, if we eat not, are we the worse;—The flesh offered in sacrifice to idols was eaten as food by the people. .Some ate it as worship to idols; others, having knowledge of these things, ate it as food. God was willing for them to eat it if they could do so without leading others to sin. The danger was that those not fully taught, seeing others eat it as food, would be encouraged to eat it as worship, and so be defiled. nor, if we eat, are we the better.—Eating meat is not service to God, and eating or failing to eat would not commend them to God. So far as their relation to God was concerned, eating would not affect their spiritual interests. [By showing that the eating is a matter of indifference, Paul introduces his rea¬son for yielding to the weakness of another. If the weakness involved a matter of our vital relation to God, then to yield would be wrong.]

9 But take heed lest by any means this liberty of yours become a stumblingblock to the weak,—While the eating and the not eating did not affect the one having knowledge, there was danger that, in exercising the liberty to eat, the example might lead a weak brother to eat the flesh as worship to an idol. So the liberty to eat would become the cause of his being led into idolatry and ruin. No Christian can put a stumbling block in his brother’ s way and be guiltless.

10 For if a man see thee who hast knowledge sitting at meat in an idol’ s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?—Those who have not freed themselves from conscience of the idol, who cannot eat of the meat sacrificed to it, without worshiping it, seeing one who has knowledge sitting at meat in the idol’ s temple, would suppose that the strong brother was worship¬ing the idol, and be led by the example to eat in worship to the idol. [The fact of his example being avowedly advanced in the knowledge of the faith would make his example the more dangerous, because more effective.]

11 For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died.—Through their knowledge that they might eat the flesh offered to an idol the weak brother perisheth. This shows that a thing not a sin in itself becomes sin when so done as to lead the weak ones into sin. We are held accountable for leading others into that which, in their ignorance and weakness, will prove their ruin.

Speaking more fully on this same subject, Paul says: “ If one of them that believe not biddeth you to a feast, and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience’ sake. But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience’ sake: conscience, I say, not thine own, but the other’ s; for why is my liberty judged by another conscience ? If I partake with thankfulness, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God: even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved.” (1 Corinthians 10:27-33.) We are to do nothing that will lead others into sin; we are to do nothing that will defile the conscience of others; we are not to assert our rights when to do so will injure others; and we must deny ourselves things that would please us, to profit and save others. This is an important principle, far-reaching in its re¬sults, and embodies the essential principle of the Christian religion.

12 And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ.—To sin against the weakest of the brethren in Christ, and wound the weakest conscience by drawing it into sin, is to sin against Christ, for he said: “ Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.” (Matthew 25:40.) Jesus here personifies himself in the poorest of his brethren in want, so that what is done to them is done to him. Here Paul tells us that he who causes that brother to stumble sins against Christ.

13 Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore,—Paul’ s own welfare for the good of his brethren was such that he would forego many privileges and lay aside many liberties to save them from temptation to do wrong. that I cause not my brother to stumble.— -To cause a brother to sin is a fearful wrong to the brother and a sin against Christ. So in this our conscience is ruled by the conscience of the weak brother. In all the relations of life we should act on this principle and seek the good of others as we seek our own good. This is to love others as we do ourselves. This should be our aim in all that we do and say. Paul says: “ It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.” (Romans 14:21.) “ Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.” (Romans 15:1.) This is the true spirit of Christ, ruling the life of a Christian.

When we sin against a weak brother, we sin against Christ who died for him. Christ denied himself all the honors and all the enjoyments of the Father’ s throne and his glories in order to help and bless man. If we are God’ s children, we are to drink into the same spirit, so as to make us forego pleasures, honors, privileges, and enjoyments in order to help and benefit the weak brethren. The weaker they are, the more they are entitled to consideration and help at our hands. Jesus Christ is our perfect example.

Verse 1 1 Corinthians 8Beginning here and through 1 Corinthians 11:1, this epistle discusses food (especially meat) sacrificed to idols; and in the culture and society of the people who first received it the problems here dealt with were paramount and practically universal. The total meat supply, in any practical sense, came from the sacrifices to the idol gods of the Gentiles, a portion of each sacrifice being the perquisite of the pagan priest, and the rest of it consumed in the temple area itself, carried to the homes of the worshipers, or sold, either by them or the priests, in the common meat markets. It might be inquired, what relevance is the apostolic teaching, with regard to Christians partaking of such meats, to the peoples of this present age; to which it must be replied that they are of the most commanding relevance and importance. This is true because the apostle Paul established four timeless principles of Christian behavior in the course of his writing on this subject, these being: (1) that what is permissible behavior for one man may, in certain circumstances, be dangerous and sinful in another; (2) that no Christian conduct should be evaluated solely from the standpoint of knowledge, but in the light of the love of brethren, with regard to its possible influence upon others, and in the light of what others may think of it; (3) that no Christian has a right to practice anything, however innocent it may be to him, if in so doing he shall damage the faith of another; and (4) that whatever is done, even to the weakest member of the body of Christ, is also done to Christ himself, and that weakening or destroying the faith of even the least and weakest of Christ’s members is a sin of the greatest magnitude against Christ himself. “A pleasure or an indulgence which may be the ruin of someone else is not a pleasure but a sin."[1]ENDNOTE: [1] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 85. Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth. (1 Corinthians 8:1) Now concerning … These words indicate that “the Corinthians had asked Paul questions in regard to these matters,"[2] a fact also indicated by the use of quotation marks to set off portions of this verse and in 1 Corinthians 8:4,1 Corinthians 8:5 in the RSV. We all have knowledge … This was the conceited declaration of the questioners from Corinth who evidently indulged themselves in the pagan temples without regard to weak brethren; and the first thing Paul did was to nail down the fact that “knowledge” without love was the grossest ignorance. Knowledge puffeth up, but love buildeth up … is the way this stands in the Greek (English Revised Version margin); and it is a shame that our translators changed it. Knowledge without love only puffs up the one who fancies he is wise and does nothing for others, whereas love builds up both its possessor and others. The evident concern of Paul’s questioners did not refer to themselves (they already knew everything), but “they wanted to know how to deal with the people who refused to eat meat sacrificed to idols."[3] Despite this conceit, some of them were actually “sitting at meat in an idol’s temple”! (1 Corinthians 8:10). As some would say today, they were bringing their “culture” into the church! The problem regarded several possibilities: (1) Should a Christian partake of the feasts in the idol temples? (2) Was it permissible for him to buy food in the public markets, where most if not all of it had been procured from the sacrifices? (3) Might he, when invited to a friend’s house, eat flesh which had been sacrificed to idols? [2] David Lipscomb, Commentary on First Corinthians (Nashville: Gospel Advocate Company, 1935), p. 117. [3] F. W. Grosheide, The New International Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 189. Verse 2 If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know.Thinketh that he knoweth … All earthly knowledge is partial and fragmentary. “Knowledge is proud that it has learned so much. Wisdom is humble that it knows no more."[4] In thinking that they knew everything and at the same time despising the brethren they denominated as ignorant, the Corinthians indeed knew nothing as they should have known. ENDNOTE: [4] Attributed to Kay by Leon Morris, Tyndale Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 125. Verse 3 But if any man loveth God, the same is known by him.This verse ends surprisingly with “the same is known by him,” instead of “the same knows him,” as might have been expected; and Farrar was probably correct in the observation that: Paul did not wish to use any terms which would foster the already overgrown conceit of knowledge which was inflating the minds of his Corinthian converts. Furthermore he felt that “God knoweth them that are his” (2 Timothy 3:19).[5]Also, as Morris said, “The really important thing is not that we know God, but that he knows us!"[6][5] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 264. [6] Leon Morris, op. cit., p. 125. Verse 4 Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one.The sophisticated arguments of the “knowledge” party in Corinth are apparent in this. Since idols had no existence in fact, they felt safe in ignoring the popular superstitions regarding them; and Paul allowed the argument to stand, for the moment, it certainly being true that there is no God but one, and that an idol actually had no existence in reality. However, although Paul did not recognize idols “as having any real existence, even as false deities,"[7] he was “certain that evil spirits and demons exist, and that in reality these were behind the idols and were using them to seduce men from the worship of the true God."[8] (See 10:20.) No idol is anything in the world … Of course, the world was full of idols; but, as Wesley said: Idol here does not mean a mere image; but, by an inevitable transition of thought, the deity worshipped in the image. By this, Paul says that Zeus, Apollo, etc., have no existence; they are not to be found in the world.[9]Furthermore, Paul does not by such a statement (that they are not in the world) leave room for the thought that they may be anywhere else. The “world” as used here refers to the whole universe. There is no God but one … He is the God of Abraham, Isaac and Jacob, the God of the Old Testament and of the Christian scriptures. He only is God in the true sense. He alone may rightfully be worshiped, and that through his Son Jesus Christ our Lord. [7] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 416. [8] William Barclay, op. cit., p. 83. [9] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. Verse 5 For though there be that are called gods whether in heaven or on earth; as there are gods many, and lords many; yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him.The multiple names of pagan mythology illustrate the truth Paul mentioned regarding gods many and lords many; but the very fact of their being thought of as operating in heaven or on earth proved that none of them controlled “all things,” hence the fragmented nature of deity as misunderstood in paganism. One God, the Father, of whom are all things … There is no limitation with God, who cannot be localized like the false gods of the pagans. He is the Creator and Sustainer of all things in heaven or upon earth. To us there is one God … There is a difference in Christianity and false religions. “The Christian is not a syncretist, who attempts to harmonize the teachings of all religions."[10]Gods many and lords many … Grosheide distinguished between the so-called deities of the pagans and their “heroes or demigods”;[11] but the terms are here considered to be synonymous. LORD was the usual way of referring to deity in the various cults of the time, which makes Paul’s frequent application of it to Jesus Christ significant. Paul simply made it clear that the heathen world worshipped a multitude of deities, putting no difference between them.[12]One Lord Jesus Christ … There is affirmed here the oneness of God and Christ. God is honored as the Creator of all things and Christ his Son as the Creator of the New Creation. Jesus Christ is called “God” no less than ten times in the Greek New Testament. See my Commentary on Hebrews, p. 31. We through him … means “for whom we exist."[13]Through whom are all things … in this clause “must be co-extensive with the `all things’ in the preceding verse, that is, the universe."[14][10] Donald S. Metz, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1968), p. 392. [11] F. W. Grosheide, op. cit., p. 192. [12] Leon Morris, op. cit., p. 126. [13] F. W. Grosheide, op. cit., p 192. [14] David Lipscomb, op. cit., p. 120. Verse 7 Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their conscience being weak is defiled.There is not in all men that knowledge … Some facts are of a different quality from the ordinary; and, whereas the existence of an idol is no fact at all, there is the psychological fact of its existence in the MINDS OF MEN; and Paul here drew attention to that fact, so totally passed over by the “knowledge” crowd at Corinth. The great mass of the heathen world did regard the dumb idols as the proper objects of worship, and supposed that they were inhabited by invisible spirits.[15]Barnes declared that “Although the more intelligent heathen put no confidence in them, yet the effect of the great masses was the same as if they had had a real existence."[16]Regarding the rationalization by which intelligent people may worship images, and the specious logic by which the historical church itself consecrated and adored them, see full discussion in my Commentary on Romans, pp. 44-45. Their conscience being weak is defiled … For fuller comment on the subject of “conscience,” see in my Commentary on Romans, p. 469, and in my Commentary on Hebrews, pp. 198-200. When a man violates his conscience, he assaults the central monitor of his spiritual life; and regardless of whether or not the conscience is properly instructed, the violation of it is a spiritual disaster. This is why a person who thinks a certain action is a sin may not safely take such action. Defiled … means polluted, sullied and damaged; and when the conscience is defiled, any true spiritual life becomes impossible. [15] Donald S. Metz, op. cit., p. 391 [16] Albert Barnes, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1949), p. 141. Verse 8 But food will not commend us to God: neither if we eat not, are we the worse; nor, if we eat, are we the better.In a sense, it was absolutely immaterial where the meat came from, whether sacrificed to idols or not; because salvation is simply not a matter of diet at all. Christ took away all prohibitions, “making all meats clean” (Mark 7:19); and Paul himself wrote that “every creature of God is good, and nothing is to be rejected, etc.” (1 Timothy 4:4); but for a Christian who had not learned such vital truth, and who considered it sinful to eat certain things, it was definitely a sin for him to do so. In the situation at Corinth, therefore, it was not a question of determining what was right or wrong, merely in the abstract sense. Verse 9 But take heed lest by any means this liberty of yours become a stumblingblock to the weak.Many of the Corinthian Christians, so recently won over from paganism, still had lingering impressions of the reality of idol gods; and, besides those, there were many of Jewish background whose entire lives and training were absolutely incompatible with any kind of indulgence regarding meat offered to idols. For both classes, it was against their conscience to eat such things. This liberty of yours … If through the example of those who boasted “knowledge” to eat such meat, the weak brethren were induced to follow their example, irreparable damage to their souls would result. Paul here prohibited such heartless indifference toward the weak brethren. He said in effect: “Let your motto be forbearance, not privilege, and your watchword charity, not knowledge."[17]It is considered significant that Paul here made no reference whatever to that so-called Council in Jerusalem which had directed all Christians to “abstain from things sacrificed to idols” (Acts 15:29); and, as more particularly advocated in my Commentary on Acts, pp. 292ff, Paul’s own authority was amply sufficient to teach God’s will on such a subject, his authority and understanding of God’s true will having been, in fact, the means of correcting the Council itself. Dummelow thought that Paul believed “The Corinthians would be more influenced by argument than by an appeal to authority, seeing they prided themselves on their wisdom”;[18]but the conviction expressed here is that Paul did not feel that any word from the Council could have added anything whatever to his own authority. However, as Dummelow said, “Paul said nothing inconsistent”[19] with the judgment of the Council. [17] F. W. Farrar, op. cit., p. 265. [18] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 904. [19] Ibid. Verse 10 For if a man see thee who hast knowledge sitting at meat in an idol’s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?See thee who hast knowledge … There positively has to be a vein of sarcasm in this. What kind of “knowledge” did any Corinthian have that could justify sitting down in the degrading festival carried on in an idol’s temple? “Many of these functions were often accompanied by shameful licentiousness."[20] Paul did not digress here to point out that spiritual damage was almost certain to be sustained even by those who professed to have “knowledge” in such a participation as sitting down to a banquet in the temple of an idol, especially in a place like Corinth. Paul’s great concern was damage to the weak brother and the wound thus inflicted upon the body of Christ which is the church. As Macknight said, “Paul could not have meant that they had a right to eat of the sacrifices in the idol’s temple."[21] Although he passed over it here, Paul returned in 1 Corinthians 10:15-21 “to treat the other side of the question, that concerning the danger to which the strong believer exposed himself."[22] “To recline at a banquet in the temple of Poseidon or Aphrodite, especially in such a place as Corinth, was certainly an extravagant assertion of their right to Christian liberty.[23][20] Henry H. Halley, Bible Handbook (Grand Rapids, Michigan: Zondervan Publishing House, 1927), p. 517. [21] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 126. [22] Attributed to Godet by John Wesley, op. cit., in loco. [23] F. W. Farrar, op. cit., p. 265. Verse 11 For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died!This was a hand grenade detonated in the faces of the “knowledge” group in Corinth. The word “knowledge” throughout this chapter belongs in quotations; because certainly it was not knowledge but the most incompetent ignorance that would approve of behavior capable of murdering an immortal soul. That school of interpreters holding to the impossibility of apostasy on the part of believers strive to soften the impact of “perisheth.” Thus Barnes saluted this verse with “No one who has been truly converted will apostatize and be destroyed."[24] Johnson declared this refers “to bodily perishing, not eternal perishing”;[25] but he did not explain how eating meat against one’s conscience could kill him! As Wesley put it, regarding “he that is weak perisheth”: He is from that moment in the way of perdition … if this state continues and becomes aggravated, as is inevitable in such cases, eternal perdition is the end of it.[26]Leon Morris’ words regarding the last clause of this verse are beautiful. He wrote: The last clause could hardly be more forcible in its appeal; every word tells; “the brother,” not a mere stranger; “for the sake of whom” precisely to rescue him from destruction; “Christ,” no less than he; “died,” no less than that![27][24] Albert Barnes, op. cit., p. 146. [25] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 613. [26] John Wesley, op. cit., in loco. [27] Leon Morris, op. cit., p. 129. Verse 12 And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ!Exclamation points have been used in this and the preceding verse to indicate the epic nature of these pronouncements. Sinning against the brethren … ye sin against Christ … Whatever is done to the church, even in the person of its weakest and most insignificant members (as men count insignificance), is done to Christ. Paul learned this on the Damascus road, and he never forgot it. Was it right to override the scruples of young and weak Christians by indulgence of the appetite for meat? A million times NO! To do so was an unmitigated sin against the Redeemer himself. Paul did not require the support of any opinions from Jerusalem to add any weight to such a decree. This principle is eternally binding, forever true, and as wide in its application as the world itself. Despite such an apostolic order, however, Paul diligently strove to evoke a feeling of tenderness in the conceited boasters of their “knowledge.” The two words repeatedly stressed in the passage are weak (5 times) and BROTHER (4 times). “These should have evoked tenderness and love, but received only the callous disregard of a misguided knowledge."[28]ENDNOTE: [28] Paul W. Marsh, A New Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969). p. 391. Verse 13 Wherefore, if meat causeth my brother to stumble, I will eat no flesh forevermore, that I cause not my brother to stumble.Paul did not lay down rules for others which he was unwilling to honor himself, being of a different sort altogether from the wicked Pharisees (Matthew 23:4). Despite his firmness, however, Paul’s pledge here is conditional. “If meat causeth my brother to stumble,” is the qualifying clause; and this has the meaning of “stumble, so as to fall and be lost.” Guthrie noted that: “Paul’s decision is conditional, not absolute: He does not say he will henceforth always be a total abstainer, but only IF and WHEN such eating may cause a brother to fall."[29] DeHoff also has a fine paragraph on this. He wrote: On the other hand, there is such a thing as a brother who is not nearly so weak as he thinks, but who has been in the kingdom for years and is a crank and a fanatic. He has a tender conscience, he claims; and he tries to use it to control everybody else. His favorite passage is what Paul said about meats, which he applies to anything he wants to keep other people from doing. Of course, we shall just have to get along with this fellow as best we can![30]This whole chapter exposed the shallowness and conceit of that “knowledge” which had no loving concern for weak and immature Christians, and bound upon all true Christians their responsibility for setting the correct example, regarding the scruples of others and for establishing a pattern of behavior which will build up others in the holy faith of Jesus Christ. [29] Donald Guthrie, The New Bible Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1062. [30] George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee, 1947), p. 71.

“THE FIRST EPISTLE TO THE "

Chapter Eight IN THIS CHAPTER

1. To see the relationship between knowledge and love

2. To understand how we might misuse the liberty we have in Christ

3. To realize the responsibility we have to our brethren who may be weak or lacking in knowledge

SUMMARY In this chapter and the two to follow, Paul addresses the matter of Christians eating things that had been sacrificed to idols. Though in the tenth chapter he will conclude with specific warnings concerning this issue (1 Corinthians 10:18-33), he begins by arguing on the basis of the supremacy of love over knowledge (1 Corinthians 8:1-3). While concurring that some might have correct knowledge about God and idols, he points out that all might not, and it would be very easy by an abuse of “liberty” to cause those with weak consciences to stumble (1 Corinthians 8:4-10). Such would be a serious offense, even against Christ, prompting Paul to say how far he would go to avoid causing a brother to stumble (1 Corinthians 8:11-13).

OUTLINE I. , LOVE, AND EATING THINGS OFFERED TO IDOLS (1 Corinthians 8:1-6) A. THE OF LOVE OVER (1 Corinthians 8:1-3)1. Knowledge puffs up, while love edifies (1 Corinthians 8:1) 2. Knowledge can lead one to think he knows more than he really does (1 Corinthians 8:2) 3. While he who loves God is known by Him (1 Corinthians 8:3)

B. IN TO THINGS OFFERED TO IDOLS (1 Corinthians 8:4-6)1. Knowledge concurs that an idol is nothing, and that there is only one God and one Lord (1 Corinthians 8:4-6 a) 2. For Christians that means the Father, and Jesus Christ (1 Corinthians 8:6 b)

II. LOVE TOWARD THOSE WHOSE ARE WEAK (1 Corinthians 8:8-13) A. NOT ALL HAVE CORRECT , OR STRONG (1 Corinthians 8:7)1. Some eat things that were offered to idols with consciousness of the idol (1 Corinthians 8:7 a) 2. In so doing, they defile their weak consciences (1 Corinthians 8:7 b)

B. DO NOT LET THAT WHICH IS BECOME A (1 Corinthians 8:8-9)1. Food or the lack of it does not effect our relationship with God (1 Corinthians 8:8) 2. But if we are not careful, our liberty concerning food can become a stumblingblock to others (1 Corinthians 8:9)

C. ABUSE OF AND LIBERTY CAN LEAD TO SIN AGAINST CHRIST! (1 Corinthians 8:10-12)1. Through improper exercise of knowledge and liberty, our example might encourage others to violate their weak conscience (1 Corinthians 8:10) 2. Through improper exercise of knowledge and liberty, we may cause others to perish, which is a sin against Christ! (1 Corinthians 8:11-12)

D. PAUL’S OWN (1 Corinthians 8:13)1. If food makes his brother to stumble, he will never again eat meat (1 Corinthians 8:13 a) 2. Lest he make his brother stumble (1 Corinthians 8:13 b)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- Knowledge, Love, And Eating Things Offered To Idols (1 Corinthians 8:1-7)

• Applying Love Toward Those Whose Consciences Are Weak (1 Corinthians 8:8-13)

2. What is the danger of knowledge? (1 Corinthians 8:1)- It can lead to being “puffed up” or arrogant

3. What is the power of love? (1 Corinthians 8:1)- It can build another person up

4. What attribute is important in regards to knowledge? (1 Corinthians 8:2)- Humility

5. How can one abuse their liberty in Christ? (1 Corinthians 8:9-11)- By allowing their example to encourage others whose consciences are weak to do that which would violate their consciences (even in matters that are lawful in of themselves)

6. What happens if we sin against our brothers? (1 Corinthians 8:12)- We sin against Christ!

7. How far should we be willing to go out of consideration for our brethren who are weak in faith? (1 Corinthians 8:13)- Even if it means to restrict what liberty we might have in Christ!

Questions by E.M. Zerr 1st Corinthians Chapter 81. State the general subject of this chapter. 2. What is an idol ? 3. State the quality here set against knowledge. 4. What does each one accomplish ? 5. What kind of knowledge is meant? 6. What man really lacks knowledge? 7. State the kind he lacks. 8. Tell what man the Lord loves. 9. On what condition does God know man ? 10. What manner of eating is discussed? 11. How could meat be eaten that had been sacrificed? 12. What superior knowledge did Paul and others have ? 13. How may such knowledge be obtained? 14. Was Paul a monotheist? 15. What gods did he oppose ? 16. Where were the idol gods located ? 17. What constituted the former? 18. And who made the latter? 19. What other relation does God sustain to us ? 20. Of him are what? 21. What numeral applies to Christ? 22. By him are what things? 23. Does this include man ? 24. In view of above where should idols be classed ? 25. Was knowledge of these things possessed by all? 26. How does lack of the knowledge affect the conscience 27. With what impression do such eat and drink? 28. Does this mean they are conscientious ? 29. What happens to their conscience here? 30. In reality how does meat affect standing with God ? 31. For whose sake must we abstain from this liberty ? 32. What might it become to such ? 33. In what place was this eating sometimes done ? 34. Was this wrong? 35. Who might see one doing this eating? 36. How would it affect his own conduct? 37. In what does the weakness mentioned consist? 38. Is this condemned elsewhere in the New Testament ? 39. Does this weak brother sin in eating the meat? 40. What fate will this bring him ? 41. If eating this meat is right, how could he sin ? 42. For whom did Christ die ? 43. Do we sin against the weak brethren only? 44. Did Christ ever teach this same doctrine ? 45. If meat makes my brother to offend, then what ? 46. With what meaning is the word “offend” used here? 47. How general did Paul make this abstaining from meat ? 48. Por how long did he feel under this obligation ? 49. What was his motive for thus abstaining? 50. Does this teach that we are “our brother’ s keeper” ?

1 Corinthians 8:1

1 Corinthians 8:1. Corinth was a Greek city and the sacrificing to idols was common. The flesh of the beasts was not burned, but only put through some routine, then sold in the market for meat. The question arose as to whether it was right for Christians to eat that meat. Some of the brethren understood that it did not make any difference, since the idols were dead objects and meant nothing. Those having this knowledge were being puffed up over their supposed superiority and were discouraging the weaker ones. Paul wanted them who were the better informed to show charity (love on behalf of the brethren) and- thus edify or build up the less informed disciples.

1 Corinthians 8:2

1 Corinthians 8:2. These better informed brethren were correct theoretically, yet their boasted knowledge had caused them to be ignorant of what was more important, namely, the proper attitude toward the others.

1 Corinthians 8:3

1 Corinthians 8:3. The greatest knowledge a man can have is shown by his love for God (and his weaker children). Such an attitude shows that the man knows God, which proves that he has the kind of knowledge that is really great. It may well be worded, “If any man loves God, such a man knows the same God.”

1 Corinthians 8:4-5

1 Corinthians 8:4-5. Various objects in nature were worshiped as gods, which is why Paul uses the phrase gods many and lords many. But the apostle agrees with the “knowing ones” that these gods were nothing.

1 Corinthians 8:6

1 Corinthians 8:6. Repeating the idea just set forth, the apostle adds some truths about the God who created all these things which the heathen were ignorantly worshiping.

1 Corinthians 8:7

1 Corinthians 8:7. Not every man (even among the disciples) had been clearly informed on the subject of meats that had been used in the idolatrous service. For the meaning of conscience, see the notes at Acts 24:16 in volume 1 of the New Testament Commentary. When these uninformed brethren were induced to eat this meat, they had a “guilty feeling” because they could not see anything in the act except a form of idolatrous worship. Such an attitude would make them really guilty, because one must have a clear conscience in order to please God.

1 Corinthians 8:8

1 Corinthians 8:8. This is the same as verses 1, 4, 5.

1 Corinthians 8:9

1 Corinthians 8:9. The better informed brethren should not use their privilege in such a manner as to cause the weaker ones to go against their conscience.

1 Corinthians 8:10

1 Corinthians 8:10. See thee is a key to the subject, which will be referred to at verse 13. Idol’s temple. After the religious exercises were over, a temporal meal was served and a visitor could sit down and eat in much the same fashion he would today in a restaurant. There was nothing wrong about it in itself; but if one of these weaker brethren should see it, he would be emboldened (encouraged) to eat also. He would reason, “If that brother may eat of that meat, I will also.”

1 Corinthians 8:11

1 Corinthians 8:11. But as soon as he had done that, he would have that “guilty feeling” which defiled his conscience. He would perish; be in danger of condemnation for defiling his conscience, and it would be through the example of the stronger brother who had no conscientious objections to the meat.

1 Corinthians 8:12

1 Corinthians 8:12. Anything that is done toward the disciples of Christ, whether good or bad, is counted as being done unto Him. (See Matthew 25:40 Matthew 25:45.)

1 Corinthians 8:13

1 Corinthians 8:13. Make my brother to offend means to cause him to stumble or do wrong. I will eat no flesh; that is, in his presence (1 Corinthians 8:10). If a Christian believes it is right to eat this meat he may do so, but he must exercise that faith or privilege “to himself” (Romans 14:22).