1 Corinthians 8

1 Corinthians 8:1

The apostle proceeds to consider the case of eating things sacrificed to idols; and reminds them, that though all Christians might well be supposed to know the vanity of those imaginary deities to which they were offered, yet it might prove an occasion of grief and scandal, that the professors of Christianity should

treats of their eating things consecrated to idols;

e sacrifices in their temple; which therefore cquire them by all means to avoid. 1 Cor. VIII.

1 CORINTHIANS VIII. 1.

I NOW proceed to consider the other cases about which you consulted me; particularly that concerning things sacrificed to idols: and here it may be observed, that we know, we all have as Christians, that general knowledge of the vanity of these fictitious deities of which some are ready to boast, as if it were an extraordinary matter, and which they sometimes are in danger of abusing, by making it the foundation of liberties which may be very detrimental. But let it be remembered, that knowledge often puffeth up,ᵃ and is the occasion of great self conceit and arrogance: whereas it is considerate love, and gentle tenderness, that edifies, and has such a happy effect in building up the church of Christ. And indeed, if any one think that he knoweth any thing, if he be conceited of his knowledge, so as to neglect and despise his brethren, and upon account of his supposed superiority in that respect, set a very high value upon himself, it appears, that he as yet knows nothing as he ought to know it, and needs to be taught the very first and most essential principles of that knowledge which is truly ornamental and useful. But if any man love God, and shew it by a steady regard for the Divine glory, and the good of his brethren, he is indeed known of him:ᵇ this man hath attained the true knowledge of God, and will be sure of his approbation and favour. Therefore, to proceed to the question in debate, concerning the eating of the things sacrificed to idols; we well know that an idol [is] in itself nothing in the world,ᶜ but a mass of senseless matter, and

ᵃ Knowledge puffeth up.] Elsner, (Observ. Vol. II. p. 96,) acknowledges that as Bos, and Eramus Schmidius, contend, there is a parenthesis here; but he thinks it begins in the middle of the first verse, and ends after the first clause of the fourth, we have all knowledge—we know that an idol is nothing, &c.

ᵇ He is known of him.] Most understand it, he is approved by God; as to know, sometimes undoubtedly signifies. Mr. Locke

would render it, he is instructed by him. But I acquiesce in Mr. Pierce’s reasoning, in his sixth Dissertation, to prove the construction followed in the paraphrase, by a construction like that of the original o Acts x 36, where &c plainly refers to the immediate antecedent.

ᶜ We know that an idol is nothing in the world.] Dr. Whitby shews this was a com mon aphorism among the Jewish doctors to which the word &c, the name give

He observes, that though they knew an idol wa

when regarded in a religious view, so empty a vanity, that it deserves not to be named among the things that exist. And we all know that [there is] indeed no other God, but that one glorious and transcendent Being, to which the gospel hath taught us to appropriate our worship. For though there are many which are called gods, whether residing in heaven, or on earth, or even under the earth; for the heathens have not only their celestial, and terrestrial, but likewise their infernal deities: as there are many gods, and many lords, who are, in their various subordinations adored by the Gentiles, and have great though very absurd worship paid to them: Nevertheless, to us [there is but] one God, the Fatherᵈ of angels and men, from whom [are] all things in created nature; and we deriving our being from him, were made for him, and for his glory: and there is also but one Lord, even Jesus Christ, the only Mediator between God and man, by whom [are] all things created, supported and guided; and we by him, thankfully owning ourselves obliged to his agency and care for all we are, and have or hope to obtain. These are grand principles, in which all intelligent Christians are agreed; and it would be happy, if they kept them steadily and consistently in view.

You are possessed of these apprehensions of things: it is well; But you ought to remember, that [there is] not in all men this knowledge. Some Christian converts may not sufficiently apprehend this; but may imagine there is really some invisible spirit present in the idol, and acting by and upon it. And in consequence of this, some do, even until now, with consciousness of some religious regard to the idol, eat the

them did probably allude. Mons. Saurin thinks it so hard to reconcile this with what the apostle says elsewhere, that he judges it necessary to understand this as an objection made by one of the Corinthians, with whom he is disputing, Saur. Disc. Vol. II, p. 476—481. But I cannot, from an impartial view of the context, give into his interpretation. See Elsner’s learned note here on idæksy and Simulachrum.

ᵈ One God, the Father.] In answer to the argument drawn from hence against the Deity of Christ, see Dr. Guyse on this place; and Dr. Edm. Calumy’s Serm. on the Trinity, p. 25 and 244. The Person, to whom the Son, as Lord or Mediator, introduces us, is undoubtedly the Father; nor is the Son to be considered as another God. But it is not the design of these notes, largely to discuss theological controversies.

ces o weak brethren might be defiled by eating.

things in question, as what is sacrificed to the idol, intending thereby to pay some homage; and so their conscience being too weak to withstand a temptation, to what in these circumstances is really evil, is defiled, and brought under a grievous and terrifying load of guilt.

But why should we occasion this inconvenience? For we know, that meat commends us not, in any degree, to the acceptance and favour of God; for neither are we the better, if we eat, nor the worse, if we eat not. The great God does not so much esteem a man for being, or disapprove him for not being, superior to such little scruples: but the tenderness of his conscience, together with the zeal and charity of his heart, are the grand qualities he regards.

But take heed, lest this power and liberty of yours, be by any means a stumbling block, and occasion of sin, to the weak, with whom you converse, or who observe your conduct, perhaps with more regard than you pay to it yourselves. For if any one see thee, who hast this boasted knowledge, sitting down to an entertainment in an idol’s temple, as freely as thou wouldest in thine own house, and partaking of his sacrifices as cheerfully as if they were the common provisions of thine own table; though this may indeed arise from that sovereign contempt in which thou holdest that idle fiction of deity; can he know that situation of thy mind? And will not the conscience of him that is thus weak, and who perhaps feels some scruples in his own mind about it, be encouraged by thy example to eat of the idol sacrifice with some sentiments of superstitious regard? And so shall the weak brother, for whom the Lord Jesus Christ himself died, be liable to perish by thy knowledge, in this instance, mischievous rather than useful; so that when thou makest a vain ostentation of it, thou dost in effect pride thy-

• Sitting down to an entertainment in an idol’s temple.] How commonly entertainments among the heathen consisted of what had been sacrificed to their fictitious deities, and how religiously the Christians abstained from them, even when most rigorously imposed, Elmer has shewn by man very apposite citations; (Observ. Vol. II. p. 96:) and no doubt the apostle’s decision, here had great weight with them. That these feasts were often celebrated in their temples, the same learned critic has abundantly shewn in his notes on this clause; and it is strange that Chemnitius, and Erasmus, should ever have doubted it.

Reflections on condescension to the weakness of our

self in thy brother’s ruin. Imagine not this to be an inconsiderable evil; but on the contrary, rather know, that when you thus sin against the brethren, and wound their weak consciences, leading them into guilt, and hazarding their salvation, you greatly sin against Christ; who had such a tenderness for souls, that he died to redeem them, and hath done all that example, or precept, can do, to make his followers enter into such humane and compassionate views.

Therefore it is a determined point with me, upon these principles, that if meat of any kind scandalize my brother, and lead him into sin, I would not only abstain, now and then, from this or that agreeable food, but would never as long as I live,⁶ eat any sort of flesh. I would subsist entirely on vegetables, that I may not scandalize and insnare my brother; if there be no other way of avoiding it. Of such importance should I esteem the preservation of one endangered soul. And herein I wish that God may give you the like self denial, both for your own sakes, and for the peace and honour of the Christian church.

IMPROVEMENT.

Let us learn from this short, but excellent chapter, to estimate 1 the true value of knowledge, and to see how worthless and dangerous it is, when, instead of discovering to us our own ignorance and weakness, it serves only to puff up the mind. Let us rather labour and pray for that love and charity which edifieth ourselves and others; taking heed, that we do not demonstrate 2 our ignorance, by a high conceit of our attainments in knowledge; for nothing can more evidently shew, how small those attainments are; than not to know their limits, when these limits so soon meet us, on what side soever we attempt to make an excursion. “Give us, O Lord, that love to thee which is the best proof of our knowledge, and the surest way to its highest improvements.” 4, 5 Let us always remember the grand principle of the unity of God; and with the one God and Father of all adore the one Lord

⁶ As long as I live. [as for a word.] We (which might simply have been rendered render it, as long as the world stands. But never,) to the sense here given. the sense plainly limits the expression,

St. Paul appeals to them, that he was an apostle of Christ :

Jesus Christ, by whom we exist ; setting him in our estimation far above all the powers, dignities, and glories, of created nature.

Belonging to so Divine a Master, let us endeavour to learn the most generous principles of true religion. Let us not found our confidence on admitting, and contending for, or despising, and deriding this or that particular observance, by which, as it may happen to be circumstanced, God is neither honoured, nor dishonoured, pleased, nor displeased. But let us ever maintain the tenderest concern for the edification and comfort of our brethren ; and guard against whatever might either grieve or insnare them. Let us remember, that Christ died for the weakest as well as the strongest ; and let their relation to him, and his tender and compassionate regard for them, melt down our hearts, when seized with that cold insensibility, which, alas, is too ready to prevail amongst Christians ! It is Christ we wound, in wounding our brethren ; and in smiting them, we smite him.

Let us then stay that rash hand which is so ready in mere wantonness to do mischief ; and be willing to deny ourselves in any desire, for ever so long a time, rather than by our indulgence to dishonour God, and injure others. This is the excellent lesson St. Paul often inculcates, of which he was an eminent and illustrious example. But O, how low are multitudes of Christians, multitudes of ministers fallen, when they cannot deny themselves in what is unnecessary, and even unlawful, where either interest or pleasure solicit the gratification !