Chapter 8

1 To abstain from meats offered to idols. 8, 9 We must not abuse our Christian liberty, to the offence of our brethren: 11 but must bridle our knowledge with charity.

1. Now as touching. This verse introduces another topic on which the Corinthian church had sought Paul’s advice, namely, the propriety of eating food that had been presented by heathen worshipers to their idols. When animals were sacrificed to the gods in the heathen temples, part of the animal was given to the officiating priests, who sold the meat. Some of this meat found its way into the public markets. Two questions were thus raised: Was it proper to buy such foods in the public markets and eat it, and was it right to eat such food when visiting in the home of a heathen friend? For the stand taken by the Jerusalem Council on meats sacrificed to idols see on Acts 15:20.

All have knowledge. Perhaps the Corinthians had boasted of this in their letter of inquiry (see on ch. 7:1). The believers in Corinth were aware of the true nature of idols, that they were of no importance (ch. 8:4).

Puffeth up. That is, leads to pride and to an exaggerated idea of one’s own opinion, and to uncharitable acts toward others.

Charity. Gr. agapeµ, “love” in its highest form, not sensual or biological attraction, but love based on principle; love as a real interest in one’s fellow man because of his value to God as a being for whom Christ died (see on Matt. 5:43). Such love “is not puffed up” (1 Cor. 13:4). It builds up rather than tears down; therefore it seeks constantly to do those things that will help others (see ch. 13). Knowledge alone is insufficient ground for Christian action. This had been demonstrated in the factions and strife found in the church as a result of their so-called wisdom (see chs. 1:11, 12; 3:3, 4).

Paul reminded them that it is not safe to rely on such a faulty guide as human wisdom. If the heart is not rightly related to God, knowledge or science alone fills a man with pride and swells him with vain confidence in his own powers. It often leads him away from genuine religion and confuses his mind (see ch. 1:20, 21). The solution of the question regarding meats offered to idols should not be based upon abstract knowledge alone, but upon the demands of real love for others. It will find its chief concern to be the consideration of what best contributes to the peace, purity, happiness, and salvation of one’s fellow men. This love is the solution of every doctrinal, moral, and social problem.

2. Knoweth any thing. Paul here condemns the pride of one’s intellectual attainments that leads to contempt and neglect of the interests of others who are less learned. He who is so proud of his knowledge that he disdains others and ignores their real interests demonstrates that he has not yet learned the first rudiments of true knowledge. The really learned man is humble, modest, and considerate of others. He is not puffed up, and does not overlook the happiness of others. If a man does not use his knowledge to contribute to the happiness or well-being of others, that proves that he is unaware of one of the fundamental purposes of knowledge, which is the benefit of mankind in general. As a miser hoards his wealth and fails to make a right use of it to bless and help others, so one who fails to recognize the responsibility that the acquirement of knowledge brings, tramples upon the interests of those around him. His knowledge will be used for his own benefit, regardless of the need of humanity in general. This has been seen repeatedly in the history of the world. Knowledge, like sunshine, is of no value unless shed abroad in the earth. Men should ever remember that it is God who gives them the ability to acquire knowledge, and it is their duty as His stewards to use it for the benefit of all (see Prov. 2:1–6; James 1:5). Full and really valuable knowledge is possessed only by those who know and practice love (see 1 Cor. 13:2). The teaching in this verse is that knowledge without feeling is nothing, because it leaves out of consideration the most necessary item, namely, the right application of that knowledge to the interests of one’s fellow men.

3. Love God. Obedience to the first great commandment, “Thou shalt love the Lord thy God with all thy heart,” brings real wisdom to the believer (Matt. 22:37; cf. Prov. 1:7). Where such love exists, it is seen in disinterested love for one’s neighbor (see 1 John 4:19–21).

Is known of him. That is, the man who loves God is known in a special sense by God. It may be argued that God knows all men; therefore why should Paul specify a certain class as being known by Him? But God holds close communion only with those who love Him. He responds to their love by taking them into intimate fellowship with Himself, regarding them as special friends (see John 10:14; Gal. 4:9; 2 Tim. 2:19). On the other hand, God declares He knows not those people who do not love and obey Him (see Matt. 7:23).

4. Concerning. Paul has digressed from the main topic of discussion introduced in v. 1 to show that the problem could not be solved by knowledge alone, that something else was necessary, namely love (see vs. 1–3). Now the examination of the propriety of Christians using food that had been offered to idols is resumed.

Nothing. In the Greek this word is in the emphatic position, thus stressing the nothingness of the idol. The idol is only lifeless wood, stone, or metal, and has no real significance either in heaven or on the earth. It should be borne in mind that by the word “idol” is meant, not merely the image, but the idol god it is supposed to represent. Paul’s statement denies this idol god all reality. The belief that various deities dwell in the man-made idols is only a fantasy of the mind of the worshipers. One of the names given to heathen gods in the OT is Хelilim, “nothings.”

But one. The Scriptures repeatedly stress the fundamental truth that there is only one God, the Creator and Father of all mankind (see Neh. 9:6; Isa. 43:10; 44:6, 8; Mal. 2:10; Mark 12:29, 30; 1 Cor. 8:6; Eph. 4:6).

5. Called gods. Heathen people believe in and worship many imaginary beings that they call gods, but they are really not gods; they do not even exist (see on v. 4). Lacking the inspired revelation of truth that the Christian possesses in the Bible, the heathen knows not that there is only one God, who is the Creator, and in his ignorance he attributes divine qualities to many things both imaginary and real. Heathen peoples deify the sun, moon, stars, fire, water, earth, certain animals and birds, as well as mythological beings such as Apollo, Jupiter, Venus, Bacchus, etc. Paul here states that although there are representations of things in heaven and on earth that the heathen call gods, they have no divine power. But because the Bible believer scorns the idea that these gods are real, he does not therefore hold that there are no supernatural beings who can affect human destiny. Satan and his angels have power to manifest themselves to men in various forms (see 2 Cor. 11:13–15). Through this power the devil is able to delude and enslave millions of people in the worship of false gods.

Gods … lords. The heathen believed that heaven and earth were peopled with gods and lords of many different ranks and powers. But they were only imaginary deities.

6. To us. Whatever the heathen might do or think, Christians should know that there is only one God, and He alone has the right to rule over them. There is not one God who rules over a portion of the human family and others who govern other sections of the world’s population. One God created all things, and by virtue of this act He has power and authority over everything on the earth.

Father. This title brings out the contrast between the Christian and the heathen view. The Christian believer knows God as his loving, compassionate, and understanding Father. He created all men; He provides all things needful for their happy existence; He protects them as a father does his children; He pities them in their sorrows, helps them to endure their trials, and in every way reveals Himself as their loving friend (see Ps. 68:5; 103:13; Jer. 31:9). The heathen have no idea of God as a father, but only as a mighty being who has great power and who must be placated.

Of whom. See on Rom. 11:36.

In him. Gr. eis auton, “unto him.” God is the goal of our existence.

By whom. Or, “through whom.” Through the agency of the Son all things in our material universe have come into being (see John 1:1–3, 14; Col. 1:16, 17; Heb. 1:2). The heathen claimed that there were many rulers and lords of the universe, but the Christians said there was only one. Paul here sets forth the great truth that God, and God alone, brought “all things” into existence, and that He did this through the active agency of Jesus Christ, the Son, who is the second person of the Godhead.

By him. Or, “through him.” Not only are we created through the intermediate agency of the Lord Jesus Christ, we are redeemed from sin through Him. All things, both creation and salvation, and everything that is included in those terms, come out from the Father through the mediation of Christ the Son.

7. That knowledge. Although most of the Corinthian believers might, indeed, understand an idol to be nothing at all, and that there is only one God, it was difficult for some to throw off immediately all their former superstitions and moods.

With conscience. Textual evidence is divided (cf. p. 10) between this and the reading “according to habitual use,” or “from force of habit.” With the latter reading the passage may be translated, “But some, through being hitherto accustomed to idols” (RSV). There were some among the church members who could not regard food that had been sacrificed to idols as ordinary food, even though they no longer believed in the existence of idols. As a result of lifelong custom they could not completely dissociate themselves from the past. Partaking of such food placed them vividly in their former setting, a situation that was more than they could bear.

Being weak. The conscience was not sufficiently strong to enable such persons to overcome all their former prejudices and superstitious beliefs.

Defiled. It is defiled because it is violated. Whatsoever is done without a clear conscience is sin (see on Rom. 14:23).

8. Commendeth. Textual evidence favors (cf. p. 10) the reading “will not commend.” The favor of God is not obtained by the use of, nor by abstention from, food that has been offered to idols. God looks at the heart and takes note of the thoughts and motives that prompt men’s actions. God does not make His favor depend on unimportant things like the eating, or not eating, of food offered to idols. The worship that is acceptable to God does not center in such matters; it is more spiritual.

Are we the better. Literally, “do we abound,” that is, in credit. Important textual evidence may be cited (cf. p. 10) for reversing the order of the clauses, in which instance Paul takes up, first, the case of those who eat not.

Are we the worse. Literally, “do we lack,” or “do we come short,” that is, in credit. It is not by refusing to eat such food that believers increase their moral worth or excellence. Paul is here speaking of meat offered to idols, and his statement must not be stretched beyond the subject under consideration, as if no item of food or drink could affect our relationship with God. The principle would not apply in a case where food or drink is known to be harmful to the body, or in the case of foods strictly forbidden by God.

9. Take heed. Knowledge of the truth regarding the nothingness of the idol does not of itself constitute an unlimited excuse for the exercise of the privilege of pleasing oneself without regard for the influence of one’s acts upon others.

Lest. Care is to be taken that the conduct of some, who fully understand the subject, does not lead others, less intelligent in the matter, into a wrong course of action. This is a general principle of Christian behavior, the practical outworking of the golden rule in things that are of minor importance.

Liberty. Gr. exousia, “right,” or “authority,” that is, to eat the meat offered to idols. It is often true that a Christian has the right or authority to do a certain thing, but that it is not wise, or considerate of others, to exercise that right (see on ch. 6:12; cf. ch. 10:23).

Stumblingblock. That is, anything that causes another to fall from the path of truth, and thereby commit sin. There was danger that those whose consciences were not troubled by the act of eating meat offered to idols might cause others to sin by awakening in them an inclination to indulge in conduct that conflicted with their conscientious scruples (see Matt. 18:6–9; Rom. 14:13, 20).

Weak. See on 1 Cor. 8:7; cf. on Rom. 14:1. The believer must always remember that he is his brother’s keeper. It is his duty so to live that no word or deed of his shall in any way make it more difficult for someone else to live in harmony with the will of God. Personal convenience and inclination must not be the first consideration; one must give thought to the effect of his acts upon others.

10. Sit at meat. That is, attend a banquet. Perhaps the occasion would be some official function, associated with which would be some meal within the precincts of the idol temple.

In the idol’s temple. Here is presented what might be regarded as an extreme case, although it is conceivable that those who have little thought for the influence of their actions on others might behave in a manner such as that described in this verse. The fact that Paul would use an example of this kind shows the laxity into which some of the Corinthian believers had fallen. One who had knowledge of the true nature of idolatry might be looked up to as an example of proper Christian behavior, and his actions might give sanction to others, less well established in the faith of Jesus, to indulge in the same act without the approval of their conscience (see on v. 7).

Emboldened. Gr. oikodomeoµ, literally, “to build up.” The word is perhaps used ironically. The group at Corinth who boasted of their Christian liberty probably contended that their course of action was building up the weak consciences of their brethren. Paul replies that instead of “building up,” they were destroying the weak (v. 11).

11. Weak brother. See on Rom. 14:1; 1 Cor. 8:9. The weak brother is the one who above all others should be treated with considerate patience and forbearance. He is a brother in the faith, one who is united to the Lord by the same tender family tie that unites those whose faith is stronger. He has a claim upon the love and tender helpfulness of all others in the church. Everything possible should be done to avoid endangering the spiritual interests of such a person.

Perish. See on Rom. 14:15. This fearful result shows the serious nature of the matter under discussion.

Christ died. This brings to view the strongest argument against the wrong use of liberty to do a certain thing when that exercise of liberty endangers the salvation of someone else. Nothing should be done that will render vain the shedding of the blood of Christ for a soul. The possibility of such is here presented, and that possibility should be enough to deter anyone from taking any action that might have this tendency. Surely the Christian who has a vivid sense of what the Saviour has done for him will not insist on being so selfishly indifferent to the welfare of his brethren as to do anything that would lead the “weak” brother to violate his conscience.

12. Sin so. He who has the love of Jesus in his heart will not wish to use his liberty in such a way that his brethren are misled. On the contrary, he will be glad to deny himself privileges and pleasures if by so doing he can avoid giving offense to anyone. There is a fallacious idea entertained by some that every man has the right to do what he pleases irrespective of the effect of his conduct upon others, so long as he does nothing contrary to law (cf. Rom. 14:13, 16, 21; 1 Peter 2:15, 16). Strong Christians should be careful to avoid doing that which will offend weak believers, or lay a stumbling block in their path. By causing others to be wrongly influenced, one violates the law that instructs Christians to love their brethren and seek their welfare (see Matt. 22:39; John 15:12, 17; Rom. 13:10; Gal. 5:14; James 2:8).

Wound. Gr.tuptoµ, “to strike,” “to smite,” “to beat,” here, “to mistreat.”

Weak conscience. See on v. 7.

Against Christ. Christ identifies Himself with His people, including His weakest brethren. He informed Saul on the Damascus road that persecution of the saints was indeed persecution of Himself (Acts 9:5; cf. Matt. 25:40).

13. Meat. Gr. broµma, food in general; not only flesh, but all kinds of food.

Flesh. Gr.kreas, “flesh.” The word occurs only here and in Rom. 14:21. Flesh foods were particularly involved in sacrifices to idols. Paul was willing to do without food that he might lawfully have eaten, rather than lay a stumbling block in a weak brother’s way. Liberty is valuable, but the weakness of a fellow human being should induce believers to waive their liberty in his interest. Love for one’s neighbors is to be the guiding principle in such matters. Surely the gratification of one’s desires is of much less importance than the salvation of the weak brother who may stumble over one’s exercise of liberty. This principle is applicable to many phases of living, such as recreation, dress, music—in fact, it applies to life in general. The denial of self for the good of others is a prominent feature of the experience of a genuine follower of Jesus (see Matt. 16:24; John 3:30; Rom. 12:10; Rom. 14:7, 13, 15–17; Phil. 2:3, 4). This principle is the essence of the spirit of Jesus, in whose earthly life it was constantly manifest.

While the world standeth. Literally, “forever,” here meaning a lifetime (see on Matt. 25:41).

Ellen G. White comments

5    FE 409; 9T 47