1 Corinthians 8

Chap. VIII. Ver. 1—13. On eating meat offered to idols, pieces of such animals as were fit for food, a part of the carcass was burnt on the altar, a part was given to the priest, and on the remainder the offerers feasted with their friends, either in the idol’s temple or at home. Sometimes, also, a part was sent as a present to such as they wished to oblige; and, if the sacrifice was large, a part of it was sold in the public market. To their idolatrous feasts the heathens often invited the Christians of their acquaintance in Corinth; and some of the brethren there, desirous of preserving the friendship of their neighbours, accepted these invitations, perhaps at the persuasion of the false teachers, who called it an innocent method of avoiding persecution.

They knew that an idol was nothing in the world, and therefore the partaking of the sacrifice, even in the idol’s temple, could not [they supposed] be reckoned a worshipping of the idol. Besides, such a feast was considered by them as a common meal, which, under the gospel, they were at liberty to eat….. These arguments, it is true, are not explicitly stated by the apostle; but the things he hath written in this chapter and in (1 Corinthians 10)being direct confutations of them, we may believe they were mentioned by the Corinthian brethren in their letter referred to in (1 Corinthians 7:1). * Agreeably to this supposition, the apostle begins his discourse concerning the eating of things sacrificed to idols, with acknowledging that the generality of Christians had much more knowledge than the heathens.

But at the same time he told them, that knowledge often puffeth up individuals with pride, and maketh them neglect the good of their neighbours, whereas love leadeth one to edify his neighbour, (verse 1). Next he declares, that whoever is vain of his knowledge, and maketh an uncharitable use of it, knoweth nothing yet as he ought to know; because true knowledge always maketh a man humble and charitable, (verse 3.) Having laid down these principles, the apostle, in answer to the first argument, whereby the partaking [of idol sacrifices] was pretended to be justified, acknowledged that most Christians know that an idol is ‘nothing in the world, and that there is no other God but one, and no other Lord but Jesus, (ver.

4—6.) But at the same time he tells them there were some weak brethren, the eating of such sacrifices was certainly an act of idolatry, whereby their conscience was defiled, (ver. 7.) Next, to the argument that the things sacrificed were meats, the eating of which was lawful under the gospel…. the apostle replied: that in the use of their Christian liberty of eating all kinds of meats without distinction, they were bound to take care not to lead the weak into sin by their example, (ver. 9.) This he calls sinning against the brethren, and against Christ, (ver. 12.) Then, in a high strain of Christian benevolence, he declared, that if his eating any kind of flesh occasioned his brother to sin, he would abstain from it all his life, (ver.

13.) By saying this, the apostle insinuated to the faction, that, whatever they might pretend, their real motives for joining in [these] idolatrous feasts were of a sensual kind. They loved good cheer and merriment: but [out of regard to] their brethren, it was their duty willingly to have denied themselves all such gratifications, even supposing them to be lawful; since by this conduct they might offend weak brethren, whose consciences were less enlight-