1 Corinthians 8

1 Corinthians 8:1-6

The apostle in this chapter answers another case proposed to him by some of the Corinthians, about eating their things that had been sacrificed to idols. 1. He blasts at the mission of this case, and gives a caution against too high esteem of their knowledge, ver. 2—4. 2. He asserts the vanity of idols, and the unity of the Goddard, and the false mediations of Christ between God and man, ver. 4—7. 3. He tells them, that upon supposition that it were lawful in itself to eat of things offered to idols, for that they themselves are nothing; yet regard must be had to the weakness of Christian brethren, and nothing does that would lay a stumbling-block before them, and occasion their sin and destruction, ver. 7, and herein.

1. NOW as touching things offered unto idols, We know that we all have knowledge. Knowledge puffeth up, but charity edifeth. 2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3. But if any man love God, the same is known of him. 4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many) 6. But to us there is but one God, the Father, of whom are all thing, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

The apostle proceeds to consider the case of eating the flesh of animals which had been offered in sacrifice to idols. Sometimes the idolaters feaffed their friends thereon in the idolat-temples, sometimes in their own houses; and what they did not make use of, was said in the shambles.

1. He warns them against leaning upon their own understanding, and proudly abusing their Christian liberty. Now as touching things offered unto idols, we know that we all in general have knowledge, and are persuaded of the vanity of idols, as well as you. Nevertheless, knowledge, without grace, puffeth up, but charity edifeth, and will engage us not merely to consider what is lawful, but what is expedient, making us condescending to those whose attainments are less, and who do not see things as clearly as we may. And if any man think that he knoweth any thing, self-opinionated, and above attending to the tenements or weekends of his brethren, he knoweth nothing yet as he ought to know. But if any man love God, and from that blessed principle is engaged to make a practical improvement of his knowledge for God’s glory, and his neighbour’s edification, the same is known of him, and will receive his approbation. Note, (1.) That is the truly valuable knowledge which enables us to be most useful. (2.) Self-concept is a sure proof of ignorance. (3.) There may be much knowledge in the head, where there is little charity in the heart.

2. He admits, that an idol is nothing, a mere imaginary being; and that, abstrachely considered, the eating meat offered in sacrifice to them is no evil, since there is no other God but one, whose creatures are all good in themselves. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many), multitudes of celestial and terrestrial deities being worshipped by the deluded heathen: but to us there is but one God, in opposition to the pagan polytheism, one in essence and operation, who is represented in the gospel revelation as the Father, of whom are all things, the Creator, Governor, and Preserver of all, and we in him, living, moving, and having our being; and one Lord Jesus Christ, not another God, and, like the heathen deities, of an inferior nature, but a parrather of the same undivided Goddard and glory, be whom are all things, and we by him; one in operation with the Father, as Creator of all, and as

Mediator, in his personal character appointed to govern the peculiar kingdom delegated to him, to be our advocate for all blethings, and the dispenser of them to his redeemed people.

7. Howbeit there is not in every man that knowledge: for some * with conscience of the idol unto this hour, eat it as a thing offered unto an idol; and their conscience * being weak, is defiled. 8. But * meat commensiteth us not to God: for neither if we eat, are we the better; neither if we eat not, are we the worse. 9. But * take heed left by any means this liberty of yours become * a stumbling-block to them that are weak. 10. For if any man see the which hath knowledge fit at meat * in the idol’s temple, * shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols: 11. And * through thy knowledge shall the weak brother perish, for whom Christ died? 12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13. Wherefore * if meat make my brother to offend, I will eat no flesh while the world standeth, left I make my brother to offend.

8. 7—13. Admitting the vanity of idols, the apolite shews, that for the sake of a weak brother they ought, notwithstanding, to abridge themselves of that liberty they might otherwise take, and not offend them by eating what was offered in sacrifice to those abominable deities. For,

9. Some of the new converts, not having entirely lost their veneration for those idols which they used to worship, nor as yet wholly persuaded of their vanity, still when they eat their sacrifices, pay them some sort of honour and regard; and their confidence being thus weak, through their remaining ignorance, is defiled with the guilt of idolatry.

10. We should be cautious therefore for others’ sake, though we ourselves have knowledge, left we should become a stumbling-block to them that are weak, considering that meat of one kind or another, used or abstained from, is no recommendation to God’s favour: for neither if we eat the food, without any regard to the idol, are we the better; neither if we eat not, prudently abstaining for others’ sake, are we the worse. But though the eating of the idol sacrifices be never to innocent in itself, yet it may prove a great hurt to the consciences of the weak, who seeing you eating in an idol-temple, may be emboldened by your example, though not satisfied of the lawfulness of the action, to do the like; and thus what you, who know the vanity of idols, might otherwise do innocently, may be the means of leading a weaker brother to wound his conscience with guilt, for whom Christ died; and who, having made profession of his faith, is, in the judgment of charity, to be reckoned among his redeemed people. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ, which compendious towards the lands of his flock are great, and he will resent every slight put upon them, and every offence given to them. Wherefore if meat offered to idols make my brother to offend, I will eat no flesh while the world standeth, of any such sacrifice, however innocent the thing may be in itself, left I make my brother to offend. Now, it is not enough that we avoid what is sinful ourselves; Christian charity will teach us even to abridge ourselves of liberty in lawful things for others’ good.