mh_parser/vol_split/46 - 1Corinthians/Chapter 8.xml

<div2 id="iCor.ix" n="ix" next="iCor.x" prev="iCor.viii" progress="46.17%" title="Chapter VIII">
<h2 id="iCor.ix-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="iCor.ix-p1">The apostle, in this chapter, answers another case
proposed to him by some of the Corinthians, about eating those
things that had been sacrificed to idols. I. He hints at the
occasion of this case, and gives a caution against too high an
esteem of their knowledge, <scripRef id="iCor.ix-p1.1" osisRef="Bible:1Cor.8.1-1Cor.8.3" parsed="|1Cor|8|1|8|3" passage="1Co 8:1-3">ver.
1-3</scripRef>. II. He asserts the vanity of idols, the unity of
the Godhead, and the sole mediation of Christ between God and man,
<scripRef id="iCor.ix-p1.2" osisRef="Bible:1Cor.8.4-1Cor.8.6" parsed="|1Cor|8|4|8|6" passage="1Co 8:4-6">ver. 4-6</scripRef>. III. 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 done that would lay a stumbling block before them, and
occasion their sin and destruction, <scripRef id="iCor.ix-p1.3" osisRef="Bible:1Cor.8.7-1Cor.8.13" parsed="|1Cor|8|7|8|13" passage="1Co 8:7-13">ver. 7 to the end</scripRef>.</p>
<scripCom id="iCor.ix-p1.4" osisRef="Bible:1Cor.8" parsed="|1Cor|8|0|0|0" passage="1Co 8" type="Commentary"/>
<scripCom id="iCor.ix-p1.5" osisRef="Bible:1Cor.8.1-1Cor.8.3" parsed="|1Cor|8|1|8|3" passage="1Co 8:1-3" type="Commentary"/><div class="Commentary" id="Bible:1Cor.8.1-1Cor.8.3">
<h4 id="iCor.ix-p1.6">On Things Offered to Idols. (<span class="smallcaps" id="iCor.ix-p1.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ix-p2">1 Now as touching things offered unto idols, we
know that we all have knowledge. Knowledge puffeth up, but charity
edifieth.   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.</p>
<p class="indent" id="iCor.ix-p3">The apostle comes here to the case of
things that had been offered to idols, concerning which some of
them sought satisfaction: a case that frequently occurred in that
age of Christianity, when the church of Christ was among the
heathen, and the Israel of God must live among the Canaanites. For
the better understanding of it, it must be observed that it was a
custom among the heathens to make feasts on their sacrifices, and
not only to eat themselves, but invite their friends to partake
with them. These were usually kept in the temple, where the
sacrifice was offered (<scripRef id="iCor.ix-p3.1" osisRef="Bible:1Cor.8.10" parsed="|1Cor|8|10|0|0" passage="1Co 8:10"><i>v.</i>
10</scripRef>), and, if any thing was left when the feast ended, it
was usual to carry away a portion to their friends; what remained,
after all, belonged to the priests, who sometimes sold it in the
markets. See <scripRef id="iCor.ix-p3.2" osisRef="Bible:1Cor.10.25" parsed="|1Cor|10|25|0|0" passage="1Co 10:25"><i>ch.</i> x.
25</scripRef>. Nay, feasts, as Athenæus informs us, were always
accounted, among the heathen, sacred and religious things, so that
they were wont to sacrifice before all their feasts; and it was
accounted a very profane thing among them, <b><i>athyta
esthiein,</i></b> to eat at their private tables any meat whereof
they had not first sacrificed on such occasions. In this
circumstance of things, while Christians lived among idolaters, had
many relations and friends that were such, with whom they must keep
up acquaintance and maintain good neighbourhood, and therefore have
occasion to eat at their tables, what should they do if any thing
that had been sacrificed should be set before them? What, if they
should be invited to feast with them in their temples? It seems as
if some of the Corinthians had imbibed an opinion that even this
might be done, because they knew an idol was nothing in the world,
<scripRef id="iCor.ix-p3.3" osisRef="Bible:1Cor.8.4" parsed="|1Cor|8|4|0|0" passage="1Co 8:4"><i>v.</i> 4</scripRef>. The apostle
seems to answer more directly to the case (<scripRef id="iCor.ix-p3.4" osisRef="Bible:1Cor.10.1-1Cor.10.22" parsed="|1Cor|10|1|10|22" passage="1Co 10:1-22"><i>ch.</i> x.</scripRef>), and here to argue, upon
supposition of their being right in this thought, against their
abuse of their liberty to the prejudice of others; but he plainly
condemns such liberty in <scripRef id="iCor.ix-p3.5" osisRef="Bible:1Cor.10.1-1Cor.10.22" parsed="|1Cor|10|1|10|22" passage="1Co 10:1-22"><i>ch.</i>
x</scripRef>. The apostle introduces his discourse with some
remarks about knowledge that seem to carry in them a censure of
such pretences to knowledge as I have mentioned: <i>We know,</i>
says the apostle, <i>that we all have knowledge</i> (<scripRef id="iCor.ix-p3.6" osisRef="Bible:1Cor.8.1" parsed="|1Cor|8|1|0|0" passage="1Co 8:1"><i>v.</i> 1</scripRef>); as if he had said, "You
who take such liberty are not the only knowing persons; we who
abstain know as much as you of the vanity of idols, and that they
are nothing; but we know too that the liberty you take is very
culpable, and that even lawful liberty must be used with charity
and not to the prejudice of weaker brethren." <i>Knowledge puffeth
up, but charity edifieth,</i> <scripRef id="iCor.ix-p3.7" osisRef="Bible:1Cor.8.1" parsed="|1Cor|8|1|0|0" passage="1Co 8:1"><i>v.</i>
1</scripRef>. Note, 1. The preference of charity to conceited
knowledge. That is best which is fitted to do the greatest good.
Knowledge, or at least a high conceit of it, is very apt to swell
the mind, to fill it with wind, and so puff it up. This tends to no
good to ourselves, but in many instances is much to the hurt of
others. But true love, and tender regard to our brethren, will put
us upon consulting their interest, and acting as may be for their
edification. Observe, 2. That there is no evidence of ignorance
more common than a conceit of knowledge: <i>If any man think that
he knoweth any thing, he knoweth nothing yet as he ought to
know.</i> He that knows most best understands his own ignorance,
and the imperfection of human knowledge. He that imagines himself a
knowing man, and is vain and conceited on this imagination, has
reason to suspect that he knows nothing aright, <i>nothing as he
ought to know it.</i> Note, It is one thing to know truth, and
another to know it as we ought, so as duly to improve our
knowledge. Much may be known when nothing is known to any good
purpose, when neither ourselves nor others are the better for our
knowledge. And those who think they know any thing, and grow fain
hereupon, are of all men most likely to make no good use of their
knowledge; neither themselves nor others are likely to be benefited
by it. <i>But,</i> adds the apostle, <i>if any man love God, the
same is known</i> of God. If any man love God, and is thereby
influenced to love his neighbour, the same is known of God; that
is, as some understand it, is made by him to know, is taught of
God. Note, Those that love God are most likely to be taught of God,
and be made by him to know as they ought. Some understand it thus:
He shall be approved of God; he will accept him and have pleasure
in him. Note, The charitable person is most likely to have God's
favour. Those who love God, and for his sake love their brethren
and seek their welfare, are likely to be beloved of God; and how
much better is it to be approved of God than to have a vain opinion
of ourselves!</p>
</div><scripCom id="iCor.ix-p3.8" osisRef="Bible:1Cor.8.4-1Cor.8.6" parsed="|1Cor|8|4|8|6" passage="1Co 8:4-6" type="Commentary"/><div class="Commentary" id="Bible:1Cor.8.4-1Cor.8.6">
<h4 id="iCor.ix-p3.9">On Eating Things Offered to
Idols. (<span class="smallcaps" id="iCor.ix-p3.10">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ix-p4">4 As concerning therefore the eating of those
things that are offered in sacrifice unto idols, we know that an
idol <i>is</i> nothing in the world, and that <i>there is</i> 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 <i>there is but</i> one God, the
Father, of whom <i>are</i> all things, and we in him; and one Lord
Jesus Christ, by whom <i>are</i> all things, and we by him.</p>
<p class="indent" id="iCor.ix-p5">In this passage he shows the vanity of
idols: <i>As to the eating of things that have been sacrificed to
idols, we know that an idol is nothing in the world;</i> or, there
is no idol in the world; or, an idol can do nothing in the world:
for the form of expression in the original is elliptical. The
meaning in the general is, that heathen idols have no divinity in
them; and therefore the Old Testament they are commonly called
<i>lies</i> and <i>vanities,</i> or <i>lying vanities.</i> They are
merely imaginary gods, and many of them no better than imaginary
beings; they have no power to pollute the creatures of God, and
thereby render them unfit to be eaten by a child or servant of God.
<i>Every creature of God is good, if it be received with
thanksgiving,</i> <scripRef id="iCor.ix-p5.1" osisRef="Bible:1Tim.4.4" parsed="|1Tim|4|4|0|0" passage="1Ti 4:4">1 Tim. iv.
4</scripRef>. It is not in the power of the vanities of the
heathens to change its nature.—<i>And there is no other God but
one.</i> Heathen idols are not gods, nor to be owned and respected
as gods, for there is no other God but one. Note, the unity of the
Godhead is a fundamental principle in Christianity, and in all
right religion. The gods of the heathens must be nothing in the
world, must have no divinity in them, nothing of real godhead
belonging to them; for there is no other God but one. Others may be
called gods: <i>There are that are called gods, in heaven and
earth, gods many, and lords many;</i> but they are falsely thus
called. The heathens had many such, some in heaven and some on
earth, celestial deities, that were of highest rank and repute
among them, and terrestrial ones, men made into gods, that were to
mediate for men with the former, and were deputed by them to
preside over earthly affairs. These are in scripture commonly
called <i>Baalim.</i> They had gods of higher and lower degree;
nay, many in each order: <i>gods many, and lords many;</i> but all
titular deities and mediators: so called, but not such in truth.
All their divinity and mediation were imagery. For, 1. <i>To us
there is but one God,</i> says the apostle, <i>the Father, of whom
are all things, and we in or for him.</i> We Christians are better
informed; we well know there is but one God, the fountain of being,
the author of all things, maker, preserver, and governor of the
whole world, of whom and for whom are all things. Not one God to
govern one part of mankind, or one rank and order of men, and
another to govern another. One God made all, and therefore has
power over all. All things are of him, and we, and all things else,
are for him. Called the <i>Father</i> here, not in
contradistinction to the other persons of the sacred Trinity, and
to exclude them from the Godhead, but in contradistinction to all
creatures that were made by God, and whose formation is attributed
to each of these three in other places of scripture, and not
appropriated to the Father alone. God the Father, as <i>Fons et
fundamentum Trinitatis—as the first person in the Godhead, and the
original of the other two,</i> stands here for the Deity, which yet
comprehends all three, the name God being sometimes in scripture
ascribed to the Father, <b><i>kat exochen,</i></b> or <i>by way of
eminency,</i> because he is <i>fons et principiam Deitatis</i> (as
Calvin observes), <i>the fountain of the Deity</i> in the other
two, they having it by communication from him: so that there is but
one God the Father, and yet the Son is God too, but is not another
God, the Father, with his Son and Spirit, being the one God, but
not without them, or so as to exclude them from the Godhead. 2.
There is to us but one Lord, one Mediator between God and men, even
Jesus Christ. Not many mediators, as the heathen imagined, but one
only, by whom all things were created and do consist, and to whom
all our hope and happiness are owing—the man Christ Jesus; but a
man in personal union with the divine Word, or God the Son. This
very man hath God made both Lord and Christ, <scripRef id="iCor.ix-p5.2" osisRef="Bible:Acts.2.36" parsed="|Acts|2|36|0|0" passage="Ac 2:36">Acts ii. 36</scripRef>. Jesus Christ, in his human nature
and mediatorial state, has a delegated power, a name given him,
though above every name, that at his name every knee should bow,
and every tongue confess that he is Lord. And thus he is the only
Lord, the only Mediator, that Christians acknowledge, the only
person who comes between God and sinners, administers the world's
affairs under God, and mediates for men with God. All the lords of
this sort among heathens are merely imaginary ones. Note, It is the
great privilege of us Christians that we know the true God, and
true Mediator between God and man: <i>the true God, and Jesus
Christ whom he hath sent,</i> <scripRef id="iCor.ix-p5.3" osisRef="Bible:John.17.3" parsed="|John|17|3|0|0" passage="Joh 17:3">John
xvii. 3</scripRef>.</p>
</div><scripCom id="iCor.ix-p5.4" osisRef="Bible:1Cor.8.7-1Cor.8.13" parsed="|1Cor|8|7|8|13" passage="1Co 8:7-13" type="Commentary"/><div class="Commentary" id="Bible:1Cor.8.7-1Cor.8.13">
<h4 id="iCor.ix-p5.5">On Eating Things Offered to
Idols. (<span class="smallcaps" id="iCor.ix-p5.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ix-p6">7 Howbeit <i>there is</i> not in every man that
knowledge: for some with conscience of the idol unto this hour eat
<i>it</i> as a thing offered unto an idol; and their conscience
being weak is defiled.   8 But meat commendeth 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 lest by any means this
liberty of yours become a stumblingblock to them that are weak.
  10 For if any man see thee which hast knowledge sit 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, lest I make my brother to
offend.</p>
<p class="indent" id="iCor.ix-p7">The apostle, having granted, and indeed
confirmed, the opinion of some among the Corinthians, that idols
were nothing, proceeds now to show them that their inference from
this assumption was not just, namely, that therefore they might go
into the idol-temple, and eat of the sacrifices, and feast there
with their heathen neighbours. He does not indeed here so much
insist upon the unlawfulness of the thing in itself as the mischief
such freedom might do to weaker Christians, persons that had not
the same measure of knowledge with these pretenders. And here,</p>
<p class="indent" id="iCor.ix-p8">I. He informs them that every Christian
man, at that time, was not so fully convinced and persuaded that an
idol was nothing. <i>Howbeit, there is not in every man this
knowledge; for some, with conscience of the idol, unto this hour,
eat it as a thing offered unto an idol;</i> with conscience of the
idol; that is, some confused veneration for it. Though they were
converts to Christianity, and professed the true religion, they
were not perfectly cured of the old leaven, but retained an
unaccountable respect for the idols they had worshipped before.
Note, Weak Christians may be ignorant, or have but a confused
knowledge of the greatest and plainest truths. Such were those of
the one God and one Mediator. And yet some of those who were turned
form heathenism to Christianity among the Corinthians seem to have
retained a veneration for their idols, utterly irreconcilable with
those great principles; so that when an opportunity offered to eat
things offered to idols they did not abstain, to testify their
abhorrence of idolatry, nor eat with a professed contempt of the
idol, by declaring they looked upon it to be nothing; and <i>so
their conscience, being weak, was defiled;</i> that is, they
contracted guilt; they ate out of respect to the idol, with an
imagination that it had something divine in it, and so committed
idolatry: whereas the design of the gospel was to turn men from
dumb idols to the living God. They were weak in their
understanding, not thoroughly apprized of the vanity of idols; and,
while they ate what was sacrificed to them out of veneration for
them, contracted the guilt of idolatry, and so greatly polluted
themselves. This seems to be the sense of the place; though some
understand it of weak Christians defiling themselves by eating what
was offered to an idol with an apprehension that thereby it became
unclean, and made those so in a moral sense who should eat it,
every one not having a knowledge that the idol was nothing, and
therefore that it could not render what was offered to it in this
sense unclean. Note, We should be careful to do nothing that may
occasion weak Christians to defile their consciences.</p>
<p class="indent" id="iCor.ix-p9">II. He tells them that mere eating and
drinking had nothing in them virtuous nor criminal, nothing that
could make them better nor worse, pleasing nor displeasing to God:
<i>Meat commendeth us not to God; for neither if we eat are we the
better, nor if we eat not are we the worse,</i> <scripRef id="iCor.ix-p9.1" osisRef="Bible:1Cor.8.8" parsed="|1Cor|8|8|0|0" passage="1Co 8:8"><i>v.</i> 8</scripRef>. It looks as if some of the
Corinthians made a merit of their eating what had been offered to
idols, and that in their very temples too (<scripRef id="iCor.ix-p9.2" osisRef="Bible:1Cor.8.10" parsed="|1Cor|8|10|0|0" passage="1Co 8:10"><i>v.</i> 10</scripRef>), because it plainly showed that
they thought the idols nothing. But eating and drinking are in
themselves actions indifferent. It matters little what we eat. What
goes into the man of this sort neither purifies nor defiles. Flesh
offered to idols may in itself be as proper for food as any other;
and the bare eating, or forbearing to eat, has no virtue in it.
Note, It is a gross mistake to think that distinction of food will
make any distinction between men in God's account. Eating this
food, and forbearing that, having nothing in them to recommend a
person to God.</p>
<p class="indent" id="iCor.ix-p10">III. He cautions them against abusing their
liberty, the liberty they thought they had in this matter. For that
they mistook this matter, and had no allowance to sit at meat in
the idol's temple, seems plain from <scripRef id="iCor.ix-p10.1" osisRef="Bible:1Cor.10.20" parsed="|1Cor|10|20|0|0" passage="1Co 10:20"><i>ch.</i> x. 20</scripRef>, &amp;c. But the apostle
argues here that, even upon the supposition that they had such
power, they must be cautious how they use it; it might be a
<i>stumbling-block to the weak</i> (<scripRef id="iCor.ix-p10.2" osisRef="Bible:1Cor.8.9" parsed="|1Cor|8|9|0|0" passage="1Co 8:9"><i>v.</i> 9</scripRef>), it might occasion their falling
into idolatrous actions, perhaps their falling off from
Christianity and revolting again to heathenism. "If a man see thee,
who hast knowledge (hast superior understanding to his, and
hereupon concedest that thou hast a liberty to sit at meat, or
feast, in an idol's temple, because an idol, thou sayest, is
nothing), shall not one who is less thoroughly informed in this
matter, and thinks an idol something, be emboldened to eat what was
offered to the idol, not as common food, but sacrifice, and thereby
be guilty of idolatry?" Such an occasion of falling they should be
careful of laying before their weak brethren, whatever liberty or
power they themselves had. The apostle backs this caution with two
considerations:—1. The danger that might accrue to weak brethren,
even those weak brethren for whom Christ died. We must deny
ourselves even what is lawful rather than occasion their stumbling,
and endanger their souls (<scripRef id="iCor.ix-p10.3" osisRef="Bible:1Cor.8.11" parsed="|1Cor|8|11|0|0" passage="1Co 8:11"><i>v.</i>
11</scripRef>): <i>Through thy knowledge shall thy weak brother
perish, for whom Christ died?</i> Note, Those whom Christ hath
redeemed with his most precious blood should be very precious and
dear to us. If he had such compassion as to die for them, that they
might not perish, we should have so much compassion for them as to
deny ourselves, for their sakes, in various instances, and not use
our liberty to their hurt, to occasion their stumbling, or hazard
their ruin. That man has very little of the spirit of the Redeemer
who had rather his brother should perish than himself be abridged,
in any respect, of his liberty. He who hath the Spirit of Christ in
him will love those whom Christ loved, so as to die for them, and
will study to promote their spiritual and eternal warfare, and shun
every thing that would unnecessarily grieve them, and much more
every thing that would be likely to occasion their stumbling, or
falling into sin. 2. The hurt done to them Christ takes as done to
himself: <i>When you sin so against the weak brethren and wound
their consciences, you sin against Christ,</i> <scripRef id="iCor.ix-p10.4" osisRef="Bible:1Cor.8.12" parsed="|1Cor|8|12|0|0" passage="1Co 8:12"><i>v.</i> 12</scripRef>. Note, Injuries done to
Christians are injuries to Christ, especially to babes in Christ,
to weak Christians; and most of all, involving them in guilt:
wounding their consciences is wounding him. He has a particular
care of the lambs of the flock: <i>He gathers them in his arm and
carries them in his bosom,</i> <scripRef id="iCor.ix-p10.5" osisRef="Bible:Isa.60.11" parsed="|Isa|60|11|0|0" passage="Isa 60:11">Isa.
lx. 11</scripRef>. Strong Christians should be very careful to
avoid what will offend weak ones, or lay a stumbling-block in their
way. Shall we be void of compassion for those to whom Christ has
shown so much? Shall we sin against Christ who suffered for us?
Shall we set ourselves to defeat his gracious designs, and help to
ruin those whom he died to save?</p>
<p class="indent" id="iCor.ix-p11">IV. He enforces all with his own example
(<scripRef id="iCor.ix-p11.1" osisRef="Bible:1Cor.8.13" parsed="|1Cor|8|13|0|0" passage="1Co 8:13"><i>v.</i> 13</scripRef>):
<i>Wherefore if meat make my brother to offend I will eat no flesh
while the world standeth, lest I make my brother to offend.</i> He
does not say that he will never eat more. This were to destroy
himself, and to commit a heinous sin, to prevent the sin and fall
of a brother. Such evil must not be done that good may come of it.
But, though it was necessary to eat, it was not necessary to eat
flesh. And therefore, rather than occasion sin in a brother, he
would abstain from it as long as he lived. He had such a value for
the soul of his brother that he would willingly deny himself in a
matter of liberty, and forbear any particular food, which he might
have lawfully eaten and might like to eat, rather than lay a
stumbling-block in a weak brother's way, and occasion him to sin,
by following his example, without being clear in his mind whether
it were lawful or no. Note, We should be very tender of doing any
thing that may be an occasion of stumbling to others, though it may
be innocent in itself. Liberty is valuable, but the weakness of a
brother should induce, and sometimes bind, us to waive it. We must
not rigorously claim nor use our own rights, to the hurt and ruin
of a brother's soul, and so to the in jury of our Redeemer, who
died for him. When it is certainly foreseen that my doing what I
may forbear will occasion a fellow-christian to do what he ought to
forbear, I shall offend, scandalize, or lay a stumbling-block in
his way, which to do is a sin, however lawful the thing itself be
which is done. And, if we must be so careful not to occasion other
men's sins, how careful should we be to avoid sin ourselves! If we
must not endanger other men's souls, how much should we be
concerned not to destroy our own!</p>
</div></div2>